Christs checke to S. Peter for his curious question out of those words in Saint Iohn: Quid ad te? Begun in Paules Church on S. Iohns day the Euangelist. 1597. out of part of the Gospel appointed for that day, and prosecuted the same day this yeare 1598. in the same place, and else where at other times the sixe seueral sermons.
THe fiue senses of our bodie, starres of this lesser ▪ worlde, which were ordayned for trustie intelligencers to the soule, should be as the fiue spies of the tribe of Dan, to discouer vnto vs y• caelestiall Lachish which admits no trouble, and affoords all blessings.
THe fiue Senses of our body, Stars of this lesser ▪ world, which were ordained for trusty intelligencers to the soul, should be as the fiue spies of the tribe of Dan, to discover unto us y• celestial Lachish which admits no trouble, and affords all blessings.
And thus (though not by nature but by gratious woonder) did the sense of seeing in Peter, Iames & Iohn, giue them a sweete glimpse of heauens glorious kingdome,
And thus (though not by nature but by gracious wonder) did the sense of seeing in Peter, James & John, give them a sweet glimpse of heavens glorious Kingdom,
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And thus did the sense of hearing in that chosen vessell Paul, make the quicke-discerning daughters of Musicke before times vnacquainted with such heauenly accēts, partakers of that language which they speake in Paradise.
And thus did the sense of hearing in that chosen vessel Paul, make the quicke-discerning daughters of Music before times unacquainted with such heavenly accents, partakers of that language which they speak in Paradise.
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But I know not how these officers of the mind, though employed in a seruice of such importance, are euerie one subiect, (as Albertus hath obserued) to fiue corruptions, as manie as themselues are.
But I know not how these Officers of the mind, though employed in a service of such importance, Are every one Subject, (as Albert hath observed) to fiue corruptions, as many as themselves Are.
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As (omitting the rest, to instance in the sight, qui sene scit primus, which when the soule goeth to rest bids vs first god-night) euery one experimenteth it in the current of his life, that the two eies which should be windowes for this clayie tabernacle, to let in light ye spirits cōforter, ofttimes as false doors receiue sin into the soule,
As (omitting the rest, to instance in the sighed, qui seen scit primus, which when the soul Goes to rest bids us First goodnight) every one experimenteth it in the current of his life, that the two eyes which should be windows for this Clayie tabernacle, to let in Light you spirits comforter, ofttimes as false doors receive since into the soul,
This made Dauid intreate God the builder of this frame, that he would shut vp, or keepe close these passages to his soule, least otherwise vanitie shoulde get entertainment.
This made David entreat God the builder of this frame, that he would shut up, or keep close these passages to his soul, lest otherwise vanity should get entertainment.
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By the second shee erred euen in Dauid though so holie, whose eyes glauncing forth their beams on Beth shebas fair beautie, made their reflexion on his heart with hot burning lust.
By the second she erred even in David though so holy, whose eyes glancing forth their beams on Beth shebas fair beauty, made their reflection on his heart with hight burning lust.
and like to please the taste, longed till shee was fingering that interdicted fruit, and ceased not, till beleeuing the diuels non moriemini, tush woman build on my word, yee shall neuer die for it, shee made vs all obnoxious to morte morieris, till she had left a double death, as inheritance for her ofspring.
and like to please the taste, longed till she was fingering that interdicted fruit, and ceased not, till believing the Devils non Die, tush woman built on my word, ye shall never die for it, she made us all obnoxious to morte Morieris, till she had left a double death, as inheritance for her offspring.
By the fourth the sight trespassed in Achan, the sonne of Charmi, where meeting with so rich an obiect as a Babilonish garmente, certaine shekels of siluer,
By the fourth the sighed trespassed in achan, the son of Charmi, where meeting with so rich an Object as a Babylonish garment, certain shekels of silver,
And thus our two eyes ( duo magna luminaria ) the Sunne and Moone of this our mortall essence which should bee for looking Glasses to our sinfull soule, in which they might contemplate Gods workes of wonder,
And thus our two eyes (duo Magna Luminaria) the Sun and Moon of this our Mortal essence which should be for looking Glasses to our sinful soul, in which they might contemplate God's works of wonder,
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and when with humble modestie and constant Meditations, they shoulde guide vs as the Starre did the wise men in the East, till wee come to Christ Iesus himselfe at Bethlehem, what with vanitie,
and when with humble modesty and constant Meditations, they should guide us as the Star did the wise men in the East, till we come to christ Iesus himself At Bethlehem, what with vanity,
so it is true in our vnderstanding, which is the eye of the soule, which when it shoulde aduaunce it selfe to heauenlie meditation, beeing in the owne nature in the flesh, vt gemma in annulo, as a rich precious pearle in a ring of golde,
so it is true in our understanding, which is the eye of the soul, which when it should advance it self to heavenly meditation, being in the own nature in the Flesh, vt gemma in annulo, as a rich precious pearl in a ring of gold,
and our endlesse blisse, it is vndoubtedly certaine, that our knowledge, which as a sparkle couered in the ashes, by holy meditations should be kindled to a fire,
and our endless bliss, it is undoubtedly certain, that our knowledge, which as a sparkle covered in the Ashes, by holy meditations should be kindled to a fire,
thogh with smoke, till at length by contemplation, it bee a cleare fire without smoke, hath no greater enemies then those two monsters, Otium & curiositatem, idlenesse,
though with smoke, till At length by contemplation, it be a clear fire without smoke, hath no greater enemies then those two monsters, Otium & curiositatem, idleness,
Wherefore our Lord and blessed Sauior Christ Iesus, who amongst those three kinds of desired good things, the eternall, which is the kingdome of heauen, the internall, which is the righteousnesse therof,
Wherefore our Lord and blessed Saviour christ Iesus, who among those three Kinds of desired good things, the Eternal, which is the Kingdom of heaven, the internal, which is the righteousness thereof,
when hee found it indaungered in his beloued Apostle, by his vaine curiositie in things of no moment, sharply encountreth him with this present checke, Quid id ad te?
when he found it indaungered in his Beloved Apostle, by his vain curiosity in things of no moment, sharply encounters him with this present check, Quid id ad te?
Any farre fetcht coherence shal not neede for this scripture, being an euen tenour of a continued historie, recording a dialogue betwixte Christ and Saint Peter; in which when our sauiour had bidden Peter to follow him, hee protracting his obedience,
Any Far fetched coherence shall not need for this scripture, being an even tenor of a continued history, recording a dialogue betwixt christ and Saint Peter; in which when our Saviour had bidden Peter to follow him, he protracting his Obedience,
and busying himselfe otherwise, fell a questioning with Christ, what seruice it would please him to command Saint Iohn the beloued disciple, which question as vnseasonable for the time,
and busying himself otherwise, fell a questioning with christ, what service it would please him to command Saint John the Beloved disciple, which question as unseasonable for the time,
For when they asked him being at Ierusalem, Lord wilt thou at this time restore the kingdome vnto Israel, hee answered, it concerneth you not, this is not for you to know, speaking definitiuely without interrogation:
For when they asked him being At Ierusalem, Lord wilt thou At this time restore the Kingdom unto Israel, he answered, it concerns you not, this is not for you to know, speaking definitively without interrogation:
and if we looke as narrowly to his fact for the faults, as y• begger did afterwards to his hands for an almes, wee shall easilie descrie in him three kinds of curiositie.
and if we look as narrowly to his fact for the Faults, as y• beggar did afterwards to his hands for an alms, we shall Easily descry in him three Kinds of curiosity.
for som things there be wherof God maketh reseruation, and neuer discloseth them to the sonnes of men, of which it becommeth not the saints to be inquisitiue;
for Some things there be whereof God makes reservation, and never discloseth them to the Sons of men, of which it becomes not the Saints to be inquisitive;
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and therefore our sauiour saith If I wil that he tarry, what is that to thee? The second branch is his care in things of no moment, neglecting in the mean season dewties of importance:
and Therefore our Saviour Says If I will that he tarry, what is that to thee? The second branch is his care in things of no moment, neglecting in the mean season duties of importance:
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if it be compared with that obedience which the apostle did owe to our sauiour Christ Iesus? So that his maister might well saie, Quid id? what is that circumstance of Iohns death to this substance of thy dewtie, that needles question to this necessarie office? Quid id ad te? what standest thou about trifles,
if it be compared with that Obedience which the apostle did owe to our Saviour christ Iesus? So that his master might well say, Quid id? what is that circumstance of Iohns death to this substance of thy duty, that needles question to this necessary office? Quid id ad te? what Standest thou about trifles,
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And these are the three parts of S. Peters curiosity, which may not vnaptlie bee ▪ better distinguished by those three words which the Grecians vse to intitle this sinne by.
And these Are the three parts of S. Peter's curiosity, which may not unaptly be ▪ better distinguished by those three words which the Greeks use to entitle this sin by.
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For first sometimes they terme it NONLATINALPHABET a bootles lost labour, and this may well agree to the first part of S. Peters faulte in searching out Gods will which hee had not reucaled, in which his attempt is therefore frustrate.
For First sometime they term it a bootless lost labour, and this may well agree to the First part of S. Peter's fault in searching out God's will which he had not reucaled, in which his attempt is Therefore frustrate.
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whilest he intended small things omitting greater. Another name they haue when they call it NONLATINALPHABET the busie bodies faulte, the medlers infirmitie.
whilst he intended small things omitting greater. another name they have when they call it the busy bodies fault, the meddlers infirmity.
The partie which vttereth this demerited reproofe, is no meaner then Gods sonne the worlds sauiour Christ Iesus, who taking Peter from the nettes a poore fisher in the sea, to make him in the Church a fisher for mens soules, had instructed him from heauen with his fathers secrets,
The party which uttereth this demerited reproof, is no meaner then God's son the world's Saviour christ Iesus, who taking Peter from the nets a poor fisher in the sea, to make him in the Church a fisher for men's Souls, had instructed him from heaven with his Father's secrets,
For after those three yeares of Peters following Christ, from his baptisme in Iordan, to his passion at Ierusalem, our sauiour would now trye howe his scholler had profited, what progresse he had made in his maisters schoole,
For After those three Years of Peter's following christ, from his Baptism in Iordan, to his passion At Ierusalem, our Saviour would now try how his scholar had profited, what progress he had made in his masters school,
if hee had taken out his lesson from knowledge to obedience, and therefore in this place he salutes S. Peter, not with Qui aures habet audiat &c. Peter if thou hast eares listen well vnto me, I am the Rabbi of the Iews,
if he had taken out his Lesson from knowledge to Obedience, and Therefore in this place he salutes S. Peter, not with Qui aures habet audiat etc. Peter if thou hast ears listen well unto me, I am the Rabbi of the Iews,
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And how proued Saint Peter, was he cunning in his lesson? When his master called him did hee straight way followe him? No (God knoweth) a raw scholler, not readie yet in this poynte:
And how proved Saint Peter, was he cunning in his Lesson? When his master called him did he straight Way follow him? No (God Knoweth) a raw scholar, not ready yet in this point:
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and the other prooued vnfitte to bee one of Gods kingdome? Fearest thou not the same Lord, whose armorie is still stored with dreadfull ordinance to execute his vengeaunce, and hath his angels as well in the dayes of the Gospell, to strike-dead proude Herod for his presumptuous arrogancie,
and the other proved unfit to be one of God's Kingdom? Fearest thou not the same Lord, whose armoury is still stored with dreadful Ordinance to execute his vengeance, and hath his Angels as well in the days of the Gospel, to strike-dead proud Herod for his presumptuous arrogancy,
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that hee muste forgoe ought, or endure ought for the testimonie of Christ Iesus, Iste sermo durus est, as the Disciples sayde of another thing, this is a shrewd Text, it will winne but fewe hearers.
that he must forgo ought, or endure ought for the testimony of christ Iesus, Iste sermon Durus est, as the Disciples said of Another thing, this is a shrewd Text, it will win but few hearers.
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because that is one end of his blessings, that wee maie keepe his Statutes, and obserue his Lawes) to serue God for wages as the Diuell sayde that Iob did, they will owne the Lorde for theirs,
Because that is one end of his blessings, that we may keep his Statutes, and observe his Laws) to serve God for wages as the devil said that Job did, they will own the Lord for theirs,
but if it come once to a parting blowe betweene vs and our riches, that because the Gate is narrowe where we must follow Christ that stouped lowe, wee must therefore cast away the earthlie loade that burdeneth vs, then with Demas farewell Christ, yee must walke alone sir, wee will not leaue the worldes treasure, no not for the worlds redeemer,
but if it come once to a parting blow between us and our riches, that Because the Gate is narrow where we must follow christ that stooped low, we must Therefore cast away the earthly load that burdeneth us, then with Demas farewell christ, ye must walk alone sir, we will not leave the world's treasure, no not for the world's redeemer,
if none but these muste bee Articles of Christes calling and our comming, the greatest parte with the young man spoken of in the Gospell, with sadde hearts and drouping heades will turne away and looke backewards.
if none but these must be Articles of Christ's calling and our coming, the greatest part with the young man spoken of in the Gospel, with sad hearts and drooping Heads will turn away and look backwards.
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And for the latter of these two (which is poena sensus, enduring ought, or suffering in the quarrell of the highest) if with Haman wee might bee called to Hesters iunkets, or with Christ himself to the marriage at Cana, O that were excellent, that woulde right fitte our natures, to the banquet of a Queen,
And for the latter of these two (which is poena sensus, enduring ought, or suffering in the quarrel of the highest) if with Haman we might be called to Hesters junkets, or with christ himself to the marriage At Cana, Oh that were excellent, that would right fit our nature's, to the banquet of a Queen,
But if we bee offered at Gods hand not the redde Wine of promotion, but the bloodie cuppe of Christes bitter passion, such a feast as S. Paul was inuited to for his welcome, thē with the sonnes of Zebedee, wee had rather bee in his Kingdome, wee will presently complaine that the Sunne of tribulation, scorcheth too hote in those holie climates, it will make vs giue againe as men offended at it.
But if we be offered At God's hand not the red Wine of promotion, but the bloody cup of Christ's bitter passion, such a feast as S. Paul was invited to for his welcome, them with the Sons of Zebedee, we had rather bee in his Kingdom, we will presently complain that the Sun of tribulation, scorcheth too hight in those holy climates, it will make us give again as men offended At it.
For at the sea of Galilie when Christ allotted him, with sequere me to an honourable Apostleshippe, to be a woorthie leader of his militarie forces, a Bellweather of his flocke, the sheepe of his pasture, then adew all fishnettes, presentlie hee followed him:
For At the sea of Galilee when christ allotted him, with Sequere me to an honourable Apostleship, to be a worthy leader of his military forces, a Bellwether of his flock, the sheep of his pasture, then adieu all fishnettes, presently he followed him:
when his bodye shall bee gyrded with Coardes and Chaynes in, and his handes and feete shall bee fastened to a Crosse, it is no maruaile if hee linger, it is no strange thing if hee turne backe.
when his body shall be girded with Coards and Chains in, and his hands and feet shall be fastened to a Cross, it is no marvel if he linger, it is no strange thing if he turn back.
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And this because it pleased Christ Gods eternall wisedome, graciouslie to passe ouer with so gentle silence, let not vs be too streight in our animaduersions.
And this Because it pleased christ God's Eternal Wisdom, graciously to pass over with so gentle silence, let not us be too straight in our animadversions.
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But this was not all, hee that for three yeares had beene a daylie auditour, not of Salomon for Wisedome the worldes renowned woonder, but of Christ himselfe farre greater then Salomon, whose woordes as heauens dewe distilling from his lippes, filled his hearers harts with deepest admiration, fell not yet to action,
But this was not all, he that for three Years had been a daily auditor, not of Solomon for Wisdom the world's renowned wonder, but of christ himself Far greater then Solomon, whose words as heavens dew distilling from his lips, filled his hearers hearts with Deepest admiration, fell not yet to actium,
but was stil in speculation, yeelded not obediēce to that which he had heard, but stil was questioning to attein more knowledge, with Quid hic? quid faciet? one thing more good maister, resolue mee in this point, I haue something yet to aske you.
but was still in speculation, yielded not Obedience to that which he had herd, but still was questioning to attain more knowledge, with Quid hic? quid faciet? one thing more good master, resolve me in this point, I have something yet to ask you.
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And this itching humour of desiring further knowledge, without putting in practise his former lessōs, our Sauior reproues here in his blessed Apostle, saying, Quid ad te Petre?
And this itching humour of desiring further knowledge, without putting in practise his former Lessons, our Saviour reproves Here in his blessed Apostle, saying, Quid ad te Petre?
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It was true amongst the pagans in their humane philosophie, which the darke writing chronicler hath noted in their histories, that multi erant qui doctrinâ ore tenus exerciti, animum tamen bonis artib.
It was true among the Pagans in their humane philosophy, which the dark writing chronicler hath noted in their histories, that multi Erant qui doctrinâ over tenus exerciti, animum tamen bonis artib.
It is as true, nay it is too true, which a reuerend father & an honorable prelate of this kingdom once said, nititur homo totis virib. &c. Man mightily laboreth for his soules vnderstanding to haue it inlightned with the godheads brightnes,
It is as true, nay it is too true, which a reverend father & an honourable prelate of this Kingdom once said, Nititur homo Totis virib. etc. Man mightily Laboureth for his Souls understanding to have it enlightened with the godheads brightness,
Belike men haue placed theyr knowledge (as one sayde) on too good grounds) in codice non in corde, in ore non in more, Men are full of booke learning, not breast-learning, they haue appointed wisedoms residence in their mouthes, not in their manners.
Belike men have placed their knowledge (as one said) on too good grounds) in codice non in cord, in over non in more, Men Are full of book learning, not breast-learning, they have appointed wisdoms residence in their mouths, not in their manners.
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yet arrayned at his barre as a malefactour, Quid est quaeso veritas? I praie thee what is truth, what is that trueth thou talkest on? yet neuer had intention to defende or hold the same truth.
yet arraigned At his bar as a Malefactor, Quid est quaeso veritas? I pray thee what is truth, what is that truth thou talkest on? yet never had intention to defend or hold the same truth.
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Then of both sexes and the greatest number, the Philosopher sayde long since that which wee finde at this instant, Plus vitae quam scholae discimus, though wee practise not the olde lessons,
Then of both sexes and the greatest number, the Philosopher said long since that which we find At this instant, Plus vitae quam School discimus, though we practise not the old Lessons,
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and yet in the same crime was blessed Peter guiltie, who had often beene taught by the Oracle from heauen, whose lippes were full of grace, who was blessed for euer,
and yet in the same crime was blessed Peter guilty, who had often been taught by the Oracle from heaven, whose lips were full of grace, who was blessed for ever,
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and yet beeing called did not followe Christ Iesus, which hadde beene the inuring of his former lesson, sequere: but still sought more knowledge, was asking more questions, and this is that which our Sauiour reprehendes in this question, saying, Quid ad te?
and yet being called did not follow christ Iesus, which had been the inuring of his former Lesson, Sequere: but still sought more knowledge, was asking more questions, and this is that which our Saviour reprehends in this question, saying, Quid ad te?
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And well woorthie of reproofe was this disordered appetite of seeking wisedome without due obedience, which Christ founde in Saint Peter his blessed Apostle.
And well worthy of reproof was this disordered appetite of seeking Wisdom without due Obedience, which christ found in Saint Peter his blessed Apostle.
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For there is nothing in the worlde which may bee tearmed good, but the Philosophers haue comprised it in those three woordes, honestum, vtile & iucundum, the pleasurable, the profitable, and the honourable good:
For there is nothing in the world which may be termed good, but the Philosophers have comprised it in those three words, Honesty, utile & iucundum, the pleasurable, the profitable, and the honourable good:
As (not to waste your time, nor wearie your handes in turning leafe by leafe for the seuerall proofes) see them all knitte togither in one verse, by Iesus the sonne of Siracke in his Booke of Wisedome, where you shall finde that first in wisdomes friendshippe there is exceeding •leasure,
As (not to waste your time, nor weary your hands in turning leaf by leaf for the several proofs) see them all knit together in one verse, by Iesus the son of Sirach in his Book of Wisdom, where you shall find that First in wisdoms friendship there is exceeding •leasure,
and, then that (I pray you) what is more honest or honorable? But though these be incident to that true substantial wisdome, which consists not in receiuing,
and, then that (I pray you) what is more honest or honourable? But though these be incident to that true substantial Wisdom, which consists not in receiving,
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but keeping the ordinances of Iehouah, that it is both pleasant (for nothing is more sweete then to take heed to Gods testimonies) and wondrous profitable, (for godlinesse is great riches) and to make vp the third, that it is passing honourable (for it is no small glorie to follow the Lord:) yet in this learning of Saint Peters, which wanted practise,
but keeping the ordinances of Jehovah, that it is both pleasant (for nothing is more sweet then to take heed to God's testimonies) and wondrous profitable, (for godliness is great riches) and to make up the third, that it is passing honourable (for it is no small glory to follow the Lord:) yet in this learning of Saint Peter's, which wanted practice,
but to put in execution, what our selues haue inuented, or others haue aduised vs? Nay, what is the maine drift of our first creation, by which God hath planted vs in these lower regions? Surely this, as the strong-boned oxe seemeth fashioned for the plough,
but to put in execution, what our selves have invented, or Others have advised us? Nay, what is the main drift of our First creation, by which God hath planted us in these lower regions? Surely this, as the strong-boned ox seems fashioned for the plough,
If Peter then will still be knowing, and neuer doing, but leaue the practise vnperfourmed, his nature vnperfected, his creation frustrated, which way is it possible that this should please his master, who requireth as wel action,
If Peter then will still be knowing, and never doing, but leave the practice unperformed, his nature unperfected, his creation frustrated, which Way is it possible that this should please his master, who requires as well actium,
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That sweet father S. Bernard, if he had liued in his dayes, could haue told Saint Peter that the doctrine of the Gospell should accendere charitatem, non acuere curiositatē, that those which will be disciples in Christs schoole, must be studēts in charity, not listners to curiosity, must aswel learne to loue,
That sweet father S. Bernard, if he had lived in his days, could have told Saint Peter that the Doctrine of the Gospel should accendere charitatem, non acuere curiositatē, that those which will be Disciples in Christ school, must be Students in charity, not listeners to curiosity, must aswell Learn to love,
Why, blessed Peter, canst thou be ignorant, how God commaunded Aaron, that honorable high Priest, to put in the breast-plate of iudgement, which he should weare on his heart,
Why, blessed Peter, Canst thou be ignorant, how God commanded Aaron, that honourable high Priest, to put in the breastplate of judgement, which he should wear on his heart,
as to lay vp the booke in the side of the Arke, there to keepe it safe in the Tabernacle for euer? Doest thou not remember holy Dauids instruction, which he gaue his successour in the kingdome at his way-gate;
as to lay up the book in the side of the Ark, there to keep it safe in the Tabernacle for ever? Dost thou not Remember holy David instruction, which he gave his successor in the Kingdom At his waygate;
as it is also true in Elias his type? Nay (not to send thee so farre backe) seest thou not thine owne Lord, the great shepheard of the world, the Archbishop of our soules (as thou thy selfe canst worthily intitle him) how as a faithfull Pastor, he hath not onely a voice with which hee maketh his poore flocke acquainted,
as it is also true in Elias his type? Nay (not to send thee so Far back) See thou not thine own Lord, the great shepherd of the world, the Archbishop of our Souls (as thou thy self Canst worthily entitle him) how as a faithful Pastor, he hath not only a voice with which he makes his poor flock acquainted,
And (not to wander from thy selfe) is it possible thou hast forgotten, what euē now in the last words Christ spake to thee in particular? how he said not only thrise, Pasce, Peter, feed my lambs well, (a worke I must needs say, that would require some knowledge) but thrise also importuned thee with Ecquid Petre, amas me? What Peter? doest thou loue me? an action which implieth a diligent obedience.
And (not to wander from thy self) is it possible thou hast forgotten, what even now in the last words christ spoke to thee in particular? how he said not only thrice, Paske, Peter, feed my Lambs well, (a work I must needs say, that would require Some knowledge) but thrice also importuned thee with Ecquid Petre, amas me? What Peter? dost thou love me? an actium which Implies a diligent Obedience.
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And if thou wilt yet be learning for the one, and make no practise of the other, wil this satisfie thy master? will this be acceptable to Christ Iesus? No, no S. Peter, if thou lēdest him but thine eares,
And if thou wilt yet be learning for the one, and make no practice of the other, will this satisfy thy master? will this be acceptable to christ Iesus? No, no S. Peter, if thou lendest him but thine ears,
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if thou wilt haue Iohn Baptists light, & so shine like a glo-worme, & not labor for his heat that thou maist inflame as fire doth, if thou wilt imitate the shepheards voyce,
if thou wilt have John Baptists Light, & so shine like a Glowworm, & not labour for his heat that thou Mayest inflame as fire does, if thou wilt imitate the shepherds voice,
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& for thy endlesse curiositie, omitting due obedience, chastise thee with this necessary reproofe in my text, saying, Quid ad te? this befits not thee Peter.
& for thy endless curiosity, omitting due Obedience, chastise thee with this necessary reproof in my text, saying, Quid ad te? this befits not thee Peter.
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Thus Peters demand hath no fauor with his master, it sounds nothing well in the eares of Christ Iesus, he loueth not to see his scholers proue alwayes questionists,
Thus Peter's demand hath no favour with his master, it sounds nothing well in the ears of christ Iesus, he loves not to see his Scholars prove always questionists,
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and neuer sue forth their grace ad practicandum; that they shold alwayes be auditors, and neuer actors, this is a condition that litle doth content him.
and never sue forth their grace ad practicandum; that they should always be Auditors, and never actors, this is a condition that little does content him.
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Is it therefore profitable for Peter to be inquisitiue, without yeelding obedience to Christs former precepts? or is it not rather hurtfull? doth it not preiudice his safetie, to thirst thus after knowledge with neglect of duty? Surely I feare it will proue so in both the branches.
Is it Therefore profitable for Peter to be inquisitive, without yielding Obedience to Christ former Precepts? or is it not rather hurtful? does it not prejudice his safety, to thirst thus After knowledge with neglect of duty? Surely I Fear it will prove so in both the branches.
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but if Plutarch could haue told him, that in those two kinds of good liues, the actiue and contemplatiue endeuors without knowledge are not more vnprosperous,
but if Plutarch could have told him, that in those two Kinds of good lives, the active and contemplative endeavours without knowledge Are not more unprosperous,
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then knowledge without endeuours is vaine & friuolous, Peter must needs thinke the same thing in cases of religion, that pietas sine morib. vana est imò nulla:
then knowledge without endeavours is vain & frivolous, Peter must needs think the same thing in cases of Religion, that pietas sine Morib. Vana est imò nulla:
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pretended holinesse without intended godlinesse, is but like the apples which are said to be in Iury, which are faire and fresh coloured to their eyes which behold them,
pretended holiness without intended godliness, is but like the Apples which Are said to be in Jury, which Are fair and fresh coloured to their eyes which behold them,
such is their religion which are euer learning, and neuer practise, and such is Peters state in this place, who hath his Quid hic, what shall Iohn do,
such is their Religion which Are ever learning, and never practise, and such is Peter's state in this place, who hath his Quid hic, what shall John do,
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Quid prodest ô grāmatice: and I wonder what it should profit the greatest linguist in the world, which without interpreter were able to negociate with straungers of all kingdoms,
Quid profits o grammatice: and I wonder what it should profit the greatest linguist in the world, which without interpreter were able to negotiate with Strangers of all kingdoms,
and yet had no skill in the language of Canaan, which is gloria in excelsis, with diuine notes of Halleluia, which could neither pray to God nor praise him? I feare me nothing.
and yet had no skill in the language of Canaan, which is gloria in Excelsis, with divine notes of Hallelujah, which could neither pray to God nor praise him? I Fear me nothing.
What were it for a man to equalize in knowledge either Ethan or Heman, Chalcol or Darda, those famous men the sonnes of Mahol, yea to be able to enter the lists of comparison which Salomon himselfe, in whom appeared Gods wisedome, who could learnedly discourse the hidden nature of all plantes,
What were it for a man to equalise in knowledge either Ethan or Heman, Chalcol or Darda, those famous men the Sons of Mahol, yea to be able to enter the lists of comparison which Solomon himself, in whom appeared God's Wisdom, who could learnedly discourse the hidden nature of all plants,
whether trees, shrubbes or hearbes, from the Cedar to the hysop, nay (one step higher) what if with Adam in his innocency he could know euery foule in the ayre, all the cattell in the field,
whither trees, shrubs or herbs, from the Cedar to the hyssop, nay (one step higher) what if with Adam in his innocency he could know every foul in the air, all the cattle in the field,
to haue his bowels gush frō his body, and his soule drenched in torments? what auailed this knowledge, what could such learning profit him? Doubt lesse not any thing, no more then he shold gaine by his vnhappy bargaine, who when he had compassed the highest honors, the sweetest pleasures, and vnmeasurablest riches, which the huge circūference of this whole world containeth, should loose or let perish that diuine part of his essence?
to have his bowels gush from his body, and his soul drenched in torments? what availed this knowledge, what could such learning profit him? Doubt less not any thing, no more then he should gain by his unhappy bargain, who when he had compassed the highest honours, the Sweetest pleasures, and vnmeasurablest riches, which the huge circumference of this Whole world Containeth, should lose or let perish that divine part of his essence?
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& to enioy all these blessings a long life like Methusalems, & yet so to vse them as that at the length daretur caro vermibus, anima daemonibus, his flesh should be made a booty to the wormes,
& to enjoy all these blessings a long life like Methuselah's, & yet so to use them as that At the length daretur Caro vermibus, anima daemonibus, his Flesh should be made a booty to the worms,
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No more could it benefit S. Peter this Apostle, though by his busie question hee should learne the future accidents of Iohns life and death, the manner, time and place;
No more could it benefit S. Peter this Apostle, though by his busy question he should Learn the future accidents of Iohns life and death, the manner, time and place;
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But is Peter able to maintaine the same assertion, for his desire of knowledge, in which so much he sweateth, that either in this world it can make him truely wise,
But is Peter able to maintain the same assertion, for his desire of knowledge, in which so much he sweateth, that either in this world it can make him truly wise,
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For as touching the former, it is an interchangeable verity, that as impossibile est prudentem esse non bonum, in matters of morality it is a meere impossibility,
For as touching the former, it is an interchangeable verity, that as impossibile est prudentem esse non bonum, in matters of morality it is a mere impossibility,
for a wise man to fall into notorious enormities, so sapiens esse non potest qui sit idem malus, he that is a wicked man (how learned so euer) hath no right to challenge the name of a wise mā.
for a wise man to fallen into notorious enormities, so sapiens esse non potest qui sit idem malus, he that is a wicked man (how learned so ever) hath not right to challenge the name of a wise man.
how soeuer they professe themselues to be wise in the worlde, yet in the iudgement of him that is Solus sapiens, their harts are but dark, and themselues are but fooles:
how soever they profess themselves to be wise in the world, yet in the judgement of him that is Solus sapiens, their hearts Are but dark, and themselves Are but Fools:
we may say of these men as M. Piso sayde to Tully of another, Haec quum praeclarè didicerint, tamen nihil scient, When they haue learned neuer so much,
we may say of these men as M. Piso said to Tully of Another, Haec Whom praeclarè didicerint, tamen nihil scient, When they have learned never so much,
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Wee must rather say as the Orator did of pronunciation, that not to know God, but to feare him, is both the entrance, the progresse, and accomplishment of substantiall wisedome.
we must rather say as the Orator did of pronunciation, that not to know God, but to Fear him, is both the Entrance, the progress, and accomplishment of substantial Wisdom.
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If ye looke for the progresse, a mans commensing in this Arte (which is Ars artium, the Lady of all Sciences) surely in hoc vno est vt Deum cognoscamus & colamus, this is the sole subiect, in which consistes sounde wisedome, not that we know god onely,
If you look for the progress, a men commensing in this Art (which is Ars Arts, the Lady of all Sciences) surely in hoc vno est vt God cognoscamus & colamus, this is the sole Subject, in which consists sound Wisdom, not that we know god only,
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Si prioris vit ae, peccata defleas, si huius saeculi desiderabili• paruipendas, si aeternam beatitudinem toto animo concupiscas, si tibi horum singula sapiunt prout sunt, iuuenisti plane sapientiam veram.
Si prioris vit ae, Peccata defleas, si Huius Saeculi desiderabili• paruipendas, si aeternam beatitudinem toto animo concupiscas, si tibi horum singula sapiunt prout sunt, iuuenisti plane sapientiam Veram.
If men with holy Dauid, in sad sorowful laments, for the sins & offences of their fraile oft-sliding youth, can water their night couches with plenteous streames of bracchish water from theyr weeping eyes,
If men with holy David, in sad sorrowful laments, for the Sins & offences of their frail oft-sliding youth, can water their night couches with plenteous streams of bracchish water from their weeping eyes,
and with theyr haire as towelles, can wipe and drie them softe, if both of them, as they are commanded to continue this worlde and her furniture, can esteeme the thinges of this worlde,
and with their hair as towelles, can wipe and dry them soft, if both of them, as they Are commanded to continue this world and her furniture, can esteem the things of this world,
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but losse and drosse, for the excellent knowledge of their Lorde and sauiour, and if for the next worlde they can say with Saint Paul, Cnpio dissolut & esse cum Christo, I take no felicitie in this long lingering soiourning,
but loss and dross, for the excellent knowledge of their Lord and Saviour, and if for the next world they can say with Saint Paul, Cnpio dissolute & esse cum Christ, I take no felicity in this long lingering sojourning,
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O happie are such men, and thrise happye are those women, which doo such works, which vse such wishes, those onelie haue the right Rellice of true heauenlye wisedom, in whose mouthes such speeches are not distasteful.
O happy Are such men, and thrice happy Are those women, which do such works, which use such wishes, those only have the right Rellice of true heavenly Wisdom, in whose mouths such Speeches Are not distasteful.
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And for the third and last, which is the perfect accomplishment, the final closing vp of this wisedom which we speak of, it is wel worthy the obseruing, which the inspirer of all prophets hath left recorded by Dauid his choise NONLATINALPHABET, in that exquisite descriptiō of an vngodly sinner where laying his heart open, he finds no one sparkle of Gods holy feare in it, noting all his words, he saith they are either vnrighteous or deceitfull,
And for the third and last, which is the perfect accomplishment, the final closing up of this Wisdom which we speak of, it is well worthy the observing, which the inspirer of all Prophets hath left recorded by David his choice, in that exquisite description of an ungodly sinner where laying his heart open, he finds no one sparkle of God's holy Fear in it, noting all his words, he Says they Are either unrighteous or deceitful,
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and surueying all his workes, taints them all with folly, for he leaueth to deale wisely, he ceaseth to do good, saith the psalmist, this is the sinners proportraiture:
and surveying all his works, taints them all with folly, for he Leaveth to deal wisely, he ceases to do good, Says the psalmist, this is the Sinners proportraiture:
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if obedience to his word be both the first principles, the progresse, & the finishing of all holie wisedom, it had beene thy following of Christ whē he called thee, which might haue made thee worthy the name of a wise man:
if Obedience to his word be both the First principles, the progress, & the finishing of all holy Wisdom, it had been thy following of christ when he called thee, which might have made thee worthy the name of a wise man:
And therefore for this thy neglect of Christs Sequere, and yet thy presumption to aske furder questions, no maruaile if thy maister doo correct thee with a checke, saying, Quid ad •e Petre, this becommeth thee not Peter, this knowledge is but friuolous.
And Therefore for this thy neglect of Christ Sequere, and yet thy presumption to ask further questions, no marvel if thy master do correct thee with a check, saying, Quid ad •e Petre, this becomes thee not Peter, this knowledge is but frivolous.
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If then Peters labour returne thus empty of the first fruits, that it procureth not true wisedome, which is the hope of this life, let vs prooue howe prosperous it will be in the latter,
If then Peter's labour return thus empty of the First fruits, that it procureth not true Wisdom, which is the hope of this life, let us prove how prosperous it will be in the latter,
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Peters knowledge, thogh he get it, & neuer make his practise, wil by many staues be short of Iacobs ladder, it wil neuer be able to reach to the firmament.
Peter's knowledge, though he get it, & never make his practice, will by many staves be short of Iacobs ladder, it will never be able to reach to the firmament.
For thogh we shuld vouchsafe this knowledge of S. Peters, a borrowed name of some worldly wisedome, such as S. Paul speaks of in his epistle to the Corinths,
For though we should vouchsafe this knowledge of S. Peter's, a borrowed name of Some worldly Wisdom, such as S. Paul speaks of in his epistle to the Corinths,
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yet if wee compared it with that true wisedome from aboue, which being peaceable & gentle, is ful of mercy & good works, we might wel say of it as one doth, Pluris est vna guttula sapientiae diuinae, quam vastiss. quoduis, pelagus sapientiae huius mundi:
yet if we compared it with that true Wisdom from above, which being peaceable & gentle, is full of mercy & good works, we might well say of it as one does, Pluris est Una guttula sapientiae diuinae, quam vastiss. quoduis, Plague sapientiae Huius mundi:
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if it be likened to the sea that watry wildernes, and such is this worlds wisedome, whose best parte is but knowledge, in respect of the heauenly which standeth most in practise.
if it be likened to the sea that watery Wilderness, and such is this world's Wisdom, whose best part is but knowledge, in respect of the heavenly which Stands most in practice.
For Laudabilior est animus, cui nota est infirmitas sua, quam qui siderum vias scrutatur, &c. It is a far more excellent study for a man to know himselfe and god his creator, adding to learning charitie, the loue of God and his neighbor,
For Laudabilior est animus, cui nota est Infirmitas sua, quam qui siderum Ways scrutatur, etc. It is a Far more excellent study for a man to know himself and god his creator, adding to learning charity, the love of God and his neighbour,
for scientia inflat, but charitas aedificat, these may puffe vs vppe in our selues, but neuer lift vs vp to heauen, tis loue that builds to that height, & no other.
for scientia inflat, but charitas aedificat, these may puff us up in our selves, but never lift us up to heaven, this love that builds to that height, & no other.
It is one steppe I must needes say, to rise to that kingdome, if when god sayth from heauen, This is my sonne, heare him, wee do not as the adder which stoppes his eare,
It is one step I must needs say, to rise to that Kingdom, if when god say from heaven, This is my son, hear him, we do not as the adder which stops his ear,
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for Enoch not seeing God, but walking with him was translated from amongst vs, and Elias when hee was taken vpp into Heauen, went not onely in a whirlewind, which perhaps might shadow knowledge,
for Enoch not seeing God, but walking with him was translated from among us, and Elias when he was taken vpp into Heaven, went not only in a whirlwind, which perhaps might shadow knowledge,
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whether vertue or plenty, pleasures or else honor, or if none of al these, some imaginary Idaea, ) yet all of them generally accorded in this, that to a true felicitie there was required, not onelie NONLATINALPHABET, to be wel or knowe much,
whither virtue or plenty, pleasures or Else honour, or if none of all these, Some imaginary Idaea,) yet all of them generally accorded in this, that to a true felicity there was required, not only, to be well or know much,
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wherefore if the Epicure could say, that was not Arte, which might any waye bee woorthy eyther studying or professing, nisi quae beatae vitae disciplinam iuuat, which did not further the attaining of future beatitude.
Wherefore if the Epicure could say, that was not Art, which might any Way be worthy either studying or professing, nisi Quae Beatae vitae Disciplinam iuuat, which did not further the attaining of future beatitude.
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I wonder what Dioscorus going on shipboorde for Affrica, meant to trouble himselfe with nice quiddities out of Tully, Quae ad capiendum actionum illius finem nihil profuerūt, which were not able to promote hym one haire breadth to happines:
I wonder what Dioscorus going on shipboorde for Africa, meant to trouble himself with Nicaenae quiddities out of Tully, Quae ad capiendum actionum Illius finem nihil profuerunt, which were not able to promote him one hair breadth to happiness:
and stand inquiring after Iohns life or death, of which thogh he had gotten perfect knowlege from his master, it should not haue profited, it wold nothing haue auaild him, either for the attain•ng of true wisedom in this world,
and stand inquiring After Iohns life or death, of which though he had got perfect knowledge from his master, it should not have profited, it would nothing have availed him, either for the attain•ng of true Wisdom in this world,
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The same words therefore which a Philosopher once vsed, Quid te in illa quaestione torques, quam contempsisse quam soluere vtilius esset? what strainest thou thy selfe in vnloosing that knot, which if it be still tied, brings no inconuenience? Our Sauiour might wel haue taken vp against his disciple;
The same words Therefore which a Philosopher once used, Quid te in illa question torques, quam contempsisse quam soluere Utilius esset? what strainest thou thy self in unloosing that knot, which if it be still tied, brings no inconvenience? Our Saviour might well have taken up against his disciple;
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although tall in Lebanon, Cato had woonte to terme by other names, calling the first happy trees, which brought foorth to their Maisters their yeerely reuenewes:
although tall in Lebanon, Cato had wont to term by other names, calling the First happy trees, which brought forth to their Masters their yearly revenues:
And Peter (I feare) is so farre from being happye, as not yeelding vnto Christ Iesus that obedience hee expected, in beeing full of leaues without fruite, questions without duety, it may be doubted lest this knowledge be preiudiciall to his safetie.
And Peter (I Fear) is so Far from being happy, as not yielding unto christ Iesus that Obedience he expected, in being full of leaves without fruit, questions without duty, it may be doubted lest this knowledge be prejudicial to his safety.
nor a thirst of water, but a penurious scarcitie of hearing gods worde, as hee bitterly denoūced against the church of Ephesus, that he would remoue frō her her golden candlesticke,
nor a thirst of water, but a penurious scarcity of hearing God's word, as he bitterly denounced against the Church of Ephesus, that he would remove from her her golden candlestick,
the Lord in mercy turn his face from our sins, and beholde this small Iland in the merits of Christ Iesu, I say (to passe ouer whole nations as vnseene) Peter I presume could not be ignorant, that both knowledge without charity puffes vp the hart with pride, against our brethrē,
the Lord in mercy turn his face from our Sins, and behold this small Island in the merits of christ Iesu, I say (to pass over Whole Nations as unseen) Peter I presume could not be ignorant, that both knowledge without charity puffs up the heart with pride, against our brothers,
as anger breeds rage the souls furious frensie, & auarice vnsatiatenes that neuer-quenched dropsie, so knowlege without charitie ingēders but a timpany, which had almost swelled in Paul aboue cōpasse:
as anger breeds rage the Souls furious frenzy, & avarice vnsatiatenes that never-quenched dropsy, so knowledge without charity engenders but a Timpany, which had almost swelled in Paul above compass:
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For, Vt vita sine doctrina invtilem facit, sic doctrina sine vita arrogantem reddit, as good life without learning to giue others direction, is but vnprofitable as a lamp without light,
For, Vt vita sine Doctrina invtilem facit, sic Doctrina sine vita arrogantem Render, as good life without learning to give Others direction, is but unprofitable as a lamp without Light,
Why then blessed Peter, if thy question Quid hic, without humble listening to Sequere from Christ, was thus like to infect thee with presumptuous pride,
Why then blessed Peter, if thy question Quid hic, without humble listening to Sequere from christ, was thus like to infect thee with presumptuous pride,
& possesse thy hart with such swelling humors, it was time for Christ that physition of our souls, to purge thee quickly with this bitter checke, saying, Quid ad te Petre? feede not on the ayre, it wil make thee swel Peter, this diet is not for thee.
& possess thy heart with such swelling humours, it was time for christ that Physician of our Souls, to purge thee quickly with this bitter check, saying, Quid ad te Petre? feed not on the air, it will make thee swell Peter, this diet is not for thee.
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For since his voice as the warme-shining beames of that bright sunne the sun of righteousnes, works in euery mās hart, either as in wax which it mollifieth, as it did in Iosias that good king of Iudah;
For since his voice as the warme-shining beams of that bright sun the sun of righteousness, works in every men heart, either as in wax which it mollifieth, as it did in Iosias that good King of Iudah;
Hence it is that no man can come to the prophet, to heare from his lippes the message of Iehouah (as those twoo for prayer came to the Temple at Ierusalem) but hee departs home to his house from the man of gods feet, either more iustified with the poore contrite Publican,
Hence it is that no man can come to the Prophet, to hear from his lips the message of Jehovah (as those twoo for prayer Come to the Temple At Ierusalem) but he departs home to his house from the man of God's feet, either more justified with the poor contrite Publican,
Nor there is no man which can receiue a charge from Christ Iesus, but eyther for his obedience he shall heare to his comfort, Euge serue bone, well doone good faithful seruāt,
Nor there is no man which can receive a charge from christ Iesus, but either for his Obedience he shall hear to his Comfort, Euge serve bone, well done good faithful seruamt,
Good Lord, with what diligence neede we looke to our feete then, when we treade in the courts of thy holy sanctuary? with what reuerence should we approach vnto thy sacred Oracle, ro heare thy voyce from betwixt the twoo Cherubins? Howe shoulde we with Dauid, though wee enter thy tabernacle, in the multitude of thy mercies, which neuer can be exhausted,
Good Lord, with what diligence need we look to our feet then, when we tread in the Courts of thy holy sanctuary? with what Reverence should we approach unto thy sacred Oracle, ro hear thy voice from betwixt the twoo Cherubim? Howe should we with David, though we enter thy tabernacle, in the multitude of thy Mercies, which never can be exhausted,
& prepare our shallow vessels to receiue the seed of life? Teach vs (blessed Lord) O teach vs heauenly father, let not thy law be fruitlesse in our temples,
& prepare our shallow vessels to receive the seed of life? Teach us (blessed Lord) Oh teach us heavenly father, let not thy law be fruitless in our Temples,
And for thee ( O Peter ) what can patronage thy knowledge? thy busie questioning, without duetie to thy master, thy inquiring of Iohns state, without inuring of Christs Sequere? what canst thou say,
And for thee (Oh Peter) what can patronage thy knowledge? thy busy questioning, without duty to thy master, thy inquiring of Iohns state, without inuring of Christ Sequere? what Canst thou say,
and not doe thy dutie, Christ must needs reprooue thee with some sharpe reprehension, saying: Quid ad te Petre? this becommeth not thee good Peter, &c.
and not doe thy duty, christ must needs reprove thee with Some sharp reprehension, saying: Quid ad te Petre? this becomes not thee good Peter, etc.
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Thus farre (right reuerend and beloued men, brethren, and fathers,) haue we sought the two first kindes of acceptable good things, which should be in this learning of our great Apostles, to wit,
Thus Far (right reverend and Beloved men, brothers, and Father's,) have we sought the two First Kinds of acceptable good things, which should be in this learning of our great Apostles, to wit,
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but hetherto our search returnes with non est inuentus: this inquisitiuenesse in S. Peter, without obedience to our Sauiour, is displeasing to the one, and preiudiciall to the other.
but hitherto our search returns with non est inuentus: this inquisitiveness in S. Peter, without Obedience to our Saviour, is displeasing to the one, and prejudicial to the other.
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But I feare me, you are wearie, in going thus farre at once, and therefore because it is not minor virtus scire desinere, quam scire dicere, no lesse commendable for an Orator, to end his speech in good time,
But I Fear me, you Are weary, in going thus Far At once, and Therefore Because it is not minor virtus Scire desinere, quam Scire dicere, no less commendable for an Orator, to end his speech in good time,
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I had rather you should rest heere, & breath you for a while, then that afterwards you should complaine, that I had tired you cleane out-right. Wherefore, as Tully sayd.
I had rather you should rest Here, & breath you for a while, then that afterwards you should complain, that I had tired you clean outright. Wherefore, as Tully said.
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so I will not hold you now to helpe mee make my search, for the third and last thing which should be in S. Peters learning, that is fauourable acceptance amongst the Saints of God.
so I will not hold you now to help me make my search, for the third and last thing which should be in S. Peter's learning, that is favourable acceptance among the Saints of God.
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In the meane season, for our farewell, let vs commend each other with our interchangeable prayers, into the hands of him, which in his watching ouer Israel, nec dormit nec dormitat, neither slumbers nor sleepes,
In the mean season, for our farewell, let us commend each other with our interchangeable Prayers, into the hands of him, which in his watching over Israel, nec dormit nec dormitat, neither slumbers nor sleeps,
& made vs Kings and Priests to God his father, be glory & dominiō for euermore, Amen. The mercifull goodnesse of the Lord indureth for euer & euer vpon you al, if you feare him:
& made us Kings and Priests to God his father, be glory & dominion for evermore, Amen. The merciful Goodness of the Lord Endureth for ever & ever upon you all, if you Fear him:
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RIght Honourable, right worshipfull, and well beloued, like Salomons quaternion of particular insatiables an Italian Bishop hath obserued in generalitie, that there are three things in nature, which neuer can be satisfied:
RIght Honourable, right worshipful, and well Beloved, like Solomon's quaternion of particular insatiables an Italian Bishop hath observed in generality, that there Are three things in nature, which never can be satisfied:
And if this be true in all the soules of men, that no created essence can giue them full contentment, it may worthily bee admired in S. Peter the Apostle, what should make the cogitations of his minde so restlesse,
And if this be true in all the Souls of men, that no created essence can give them full contentment, it may worthily be admired in S. Peter the Apostle, what should make the cogitations of his mind so restless,
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as when not flesh and bloud, but God himselfe from heauen, had reuealed vnto him the perfect truth concerning Iesus Christ: (whose two compleate natures are those Duo cardines, the 2. celestial Poles, on which doth rest the whole firmament of diuinitie ) yet not to cease from troubling his master with demaundes, which though they should be answered,
as when not Flesh and blood, but God himself from heaven, had revealed unto him the perfect truth Concerning Iesus christ: (whose two complete nature's Are those Duo cardines, the 2. celestial Poles, on which does rest the Whole firmament of divinity) yet not to cease from troubling his master with demands, which though they should be answered,
Doubtlesse his curiositie which hee bewrayed in this Chapter, in questioning of S. Iohn, that beloued Disciple, trespassing in the meane while, by a sin of omission, in not running after Christ when he sayd, Come follow me, could neither be pleasing vnto God,
Doubtless his curiosity which he bewrayed in this Chapter, in questioning of S. John, that Beloved Disciple, trespassing in the mean while, by a since of omission, in not running After christ when he said, Come follow me, could neither be pleasing unto God,
and therefore extorted from our Lord and Sauiour, the seuere reprehension which is leuied in my Text, with Quid ad te? why lendest thou mee thine eare,
and Therefore extorted from our Lord and Saviour, the severe reprehension which is levied in my Text, with Quid ad te? why lendest thou me thine ear,
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In the first part of this Text, which is the person of Christ Iesus, reproouing the Apostle for his desire of knowledge, without a diligent care of performing due obedience, I haue spoken not long since, in that worthy audience of Poules, touching the two first motiues of our Sauiours taxing Peter; the one drawne from his owne dislike of such vnprofitable studyes,
In the First part of this Text, which is the person of christ Iesus, reproving the Apostle for his desire of knowledge, without a diligent care of performing due Obedience, I have spoken not long since, in that worthy audience of Paul's, touching the two First motives of our Saviour's taxing Peter; the one drawn from his own dislike of such unprofitable studies,
namely, if there were nothing else but the hatefull, loathed distastfullnes, which it hath euen in mans corrupted sinfull iudgement, it were able to make him which knew al sinne,
namely, if there were nothing Else but the hateful, loathed distastfullnes, which it hath even in men corrupted sinful judgement, it were able to make him which knew all sin,
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In opening which one cause of the opinion of the world, giue me leaue I beseech you, with as much breuity as I can, to shew you what is her iudgement concerning both those sinnes, which here are found and marked in our Apostle.
In opening which one cause of the opinion of the world, give me leave I beseech you, with as much brevity as I can, to show you what is her judgement Concerning both those Sins, which Here Are found and marked in our Apostle.
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The first is his sinne of Commission, in thirsting vnsatiably after endlesse knowledge, and this the world holds fruitlesse, because it laboureth for impossibilities:
The First is his sin of Commission, in thirsting unsatiably After endless knowledge, and this the world holds fruitless, Because it Laboureth for impossibilities:
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or else so exceeding odious, the blessed sonne of God Christ Iesus our redeemer, must needs checke the same faults in his deere Apostle, with Quid ad te? Peter this is not for thee, I blame thy curiositie.
or Else so exceeding odious, the blessed son of God christ Iesus our redeemer, must needs check the same Faults in his deer Apostle, with Quid ad te? Peter this is not for thee, I blame thy curiosity.
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The former part of their sentence, they firmely ground vpon the nature and condition of mans immortall soule, whose permanence being euerlasting, her essence spirituall,
The former part of their sentence, they firmly ground upon the nature and condition of men immortal soul, whose permanence being everlasting, her essence spiritual,
and her apprehensions infinite, the world wel knoweth, cannot bee satisfied with that which is either of a limited continuance, a grosser substāce, or of finite sette dimensions.
and her apprehensions infinite, the world well Knoweth, cannot be satisfied with that which is either of a limited Continuance, a grosser substance, or of finite Set dimensions.
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For the first, which is the temporany blessings of our pilgrimage Animam nostram implicare possunt, implere verò nequeunt, well may they for a time peraduenture feed our fancies,
For the First, which is the temporany blessings of our pilgrimage Animam nostram implicare possunt, implere verò nequeunt, well may they for a time Peradventure feed our fancies,
when hee shewed him the rich kingdomes of this earthly globe, with promise to seate him in them by a deed of gift from his bounty, he discouered vnto Christ, sayth one of the Euangelists, all the glorie of those Emperies:
when he showed him the rich kingdoms of this earthly Globe, with promise to seat him in them by a deed of gift from his bounty, he discovered unto christ, say one of the Evangelists, all the glory of those Empires:
who when hee had filled his barnes with the earths plenteous fruits, and stuffed his storehouses with his aboundant wealth, inuited his soule to a solemne feast:
who when he had filled his Barns with the earth's plenteous fruits, and stuffed his storehouses with his abundant wealth, invited his soul to a solemn feast:
But the very Gentiles of their Ephesian Goddesse, whom they reputed the tender nurse of whatsoeuer liueth, could say she was Multimammia, she had seuerall prouisions, for sundry creatures.
But the very Gentiles of their Ephesian Goddess, whom they reputed the tender nurse of whatsoever lives, could say she was Multimammia, she had several provisions, for sundry creatures.
for preseruation of their kindes, which was for their porro esse, that by propagation their natures in the world might bee continued, charged him withal to take with him into his vessel of al kinds of meate vnder heauen, which might bee eaten, which was for their esse, that by their proper and naturall foodes, euery liuing thing in his kind might be sustained:
for preservation of their Kinds, which was for their porro esse, that by propagation their nature's in the world might be continued, charged him withal to take with him into his vessel of all Kinds of meat under heaven, which might be eaten, which was for their esse, that by their proper and natural foods, every living thing in his kind might be sustained:
Wherefore God from heauen, seeing the rich man so greatly erre, as to thinke a diuine spirituall essence could feede so grosely, as on terrestriall creatures:
Wherefore God from heaven, seeing the rich man so greatly err, as to think a divine spiritual essence could feed so grossly, as on terrestrial creatures:
And for the third and last, that an infinite substance cannot be satisfied with finite cōplements, it is easily to be learned frō the Geometricall proportions.
And for the third and last, that an infinite substance cannot be satisfied with finite compliments, it is Easily to be learned from the Geometrical proportions.
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For the rule is true in that excellent science, that no circle drawne in the compasse of a triangle, can possibly fill vp all the corners of that figure,
For the Rule is true in that excellent science, that no circle drawn in the compass of a triangle, can possibly fill up all the corners of that figure,
Now humanitie hath taught vs, that the heart of man which is the soules seate, & lifes bloudwarme fountaine, is triangularis figurae, a substance with three corners:
Now humanity hath taught us, that the heart of man which is the Souls seat, & life's bloudwarme fountain, is triangularis figurae, a substance with three corners:
of which, two, and those some what broader, stād vpward in the body, as though nature taught her, that her affections should bee ofter and greater vpward to heauen,
of which, two, and those Some what Broader, stand upward in the body, as though nature taught her, that her affections should be ofter and greater upward to heaven,
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and things heauenly, and the third, which is pendent, is somewhat more sharpe poynted, as though the fashion of this lodge, should teach her guest this lesson, that her thoughts should bee seldome and sparing downeward.
and things heavenly, and the third, which is pendent, is somewhat more sharp pointed, as though the fashion of this lodge, should teach her guest this Lesson, that her thoughts should be seldom and sparing downward.
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what hope is there, that this world which is finite in dimensions, can euer fill our mindes, whose reach is infinite? neuer can the will nor vnderstandings of our soules, bee satisfied with any thing which the creature yeeldes.
what hope is there, that this world which is finite in dimensions, can ever fill our minds, whose reach is infinite? never can the will nor understandings of our Souls, be satisfied with any thing which the creature yields.
For if any thing in this life, which the world affoordeth, might giue contentment to mans immortall spirit, there is nothing can come neerer that work of perfection,
For if any thing in this life, which the world affordeth, might give contentment to men immortal Spirit, there is nothing can come nearer that work of perfection,
And such a thing is learning ▪ Naturale quoddam ingeniorum pabulum, as proper and as naturall a diet for the soule, as euer milke was for children hanging at the breast,
And such a thing is learning ▪ Natural Quoddam ingeniorum pabulum, as proper and as natural a diet for the soul, as ever milk was for children hanging At the breast,
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not the eye with seeing newe and strange spectacles, nor the eare with hearing fresh and rare instructions, no, rather wisedome sayd her selfe, that such is her condition as they which taste of her, shall euer haue more hunger,
not the eye with seeing new and strange spectacles, nor the ear with hearing fresh and rare instructions, no, rather Wisdom said her self, that such is her condition as they which taste of her, shall ever have more hunger,
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nor by the mouth of his poore seruants the Prophets, for that perhaps might haue seemed too contemptible, but speaking by his sonne Christ Iesus our redeemer, whose words were not too feareful,
nor by the Mouth of his poor Servants the prophets, for that perhaps might have seemed too contemptible, but speaking by his son christ Iesus our redeemer, whose words were not too fearful,
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Wherefore, since Saint Peters eyes will neuer haue inough of seeing, nor his eares cannot bee satisfied with all their hearing, looke what the world will censure of the two precedent errors, that the diuels plotte was but weake,
Wherefore, since Saint Peter's eyes will never have enough of seeing, nor his ears cannot be satisfied with all their hearing, look what the world will censure of the two precedent errors, that the Devils plot was but weak,
so vvill all men say, that Peters conceit vvas vaine, to imagine that his vnderstanding, vvhich vvas infinite in apprehensions, could be fully fraught vvith this and a thousand more such questions,
so will all men say, that Peter's conceit was vain, to imagine that his understanding, which was infinite in apprehensions, could be Fully fraught with this and a thousand more such questions,
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because his vvorke vvas endlesse, our Sauiour might vvell returne Saint Peters Quid fiet, good Master, vvhat shall Iohn doe? vvith his Quid refert, alas Peter vvhat needest thou care? vvith id ad te? it appertaines not to thee, vvhat needest thou aske that question?
Because his work was endless, our Saviour might well return Saint Peter's Quid fiet, good Master, what shall John do? with his Quid refert, alas Peter what Needest thou care? with id ad te? it appertains not to thee, what Needest thou ask that question?
And thus much holy and blessed Christians, shall serue for the former part of the vvorlds determination, cōcerning the Apostles first sinne, vvhich is his sinne of Commission.
And thus much holy and blessed Christians, shall serve for the former part of the worlds determination, Concerning the Apostles First sin, which is his sin of Commission.
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•or suppose the vvorld should yeeld vnto Saint Peter, in such tearmes as our Sauiour once vsed vnto the Pharises Haec fecisse licuit, sed ne alterum quidem infectum reliquisse.
•or suppose the world should yield unto Saint Peter, in such terms as our Saviour once used unto the Pharisees Haec To have made Lucuit, sed ne alterum quidem infectum reliquisse.
let mee but tell him all the vvorld hath subscribed, and confirmed that iust sentence vvith their seuerall hands, saying Odi homines ignauâ operâ, sapientiâ philosophâ, men count it a thing most intollerably hatefull, to see one for speculation like a Grecian Philosopher, that ( Tanquam per ostrocismum ) may be shut out as too vvise,
let me but tell him all the world hath subscribed, and confirmed that just sentence with their several hands, saying Odin homines ignauâ operâ, sapientiâ philosophâ, men count it a thing most intolerably hateful, to see one for speculation like a Grecian Philosopher, that (Tanquam per ostrocismum) may be shut out as too wise,
I doubt me, so all good men would tell our Apostle, that his questioning of Christ vvithout yeelding due obedience, must needes be a faire peece, a goodly kind of learning, vvhich perhaps might make him vviser, but surely no vvhit holyer.
I doubt me, so all good men would tell our Apostle, that his questioning of christ without yielding due Obedience, must needs be a fair piece, a goodly kind of learning, which perhaps might make him Wiser, but surely no whit Holier.
Verily he will enforme vs, that Monstrosa planè res est, gradus summus, & animus infimus, sedes prima & mens ima, vultus grauis & gestus leuis, ingens autoritas & exiguaprobitas, as in matters of ciuill life, it is a monster in a Kingdome to see them haue most worship, that are least worthie, in dignities to be greatest, which in deserts are smallest:
Verily he will inform us, that Monstrosa planè Rest est, gradus Summus, & animus infimus, sedes prima & Mens Ima, vultus grauis & Gestus levis, ingens autoritas & exiguaprobitas, as in matters of civil life, it is a monster in a Kingdom to see them have most worship, that Are least worthy, in dignities to be greatest, which in deserts Are Smallest:
Wherefore holy and blessed brethren, pertakers of the heauenly calling, if our Lord and Sauiour so seuerely reprooued this thirsting after knowledge, without working in obedience, this Quid hic in S. Peter, without I prae, sequar, good Master I will follow thee, let me beseech you that (since this generation,
Wherefore holy and blessed brothers, partakers of the heavenly calling, if our Lord and Saviour so severely reproved this thirsting After knowledge, without working in Obedience, this Quid hic in S. Peter, without I Prae, sequar, good Master I will follow thee, let me beseech you that (since this generation,
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that pure Religion and vndefiled before God, is what? to be humerous in maintayning strange and vaine paradoxes, to broche dayly to the world some new-found assertiōs? No, no such matter:
that pure Religion and undefiled before God, is what? to be humorous in maintaining strange and vain paradoxes, to broche daily to the world Some newfound assertions? No, no such matter:
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Forget not beloued brethren, you that are called to Peters function, the most honourable seruice vnder Kings & Princes, forget not Iohn Baptist that Prophet of the highest,
Forget not Beloved brothers, you that Are called to Peter's function, the most honourable service under Kings & Princes, forget not John Baptist that Prophet of the highest,
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And for you the deere children of the Church our mother, may it please you at my instance, seariously to consider, that it is indeede a high and excellent commendation for any one with Barnabas amongst the Iewes, to haue this giuen forth of him, O surely he is a good man:
And for you the deer children of the Church our mother, may it please you At my instance, seariously to Consider, that it is indeed a high and excellent commendation for any one with Barnabas among the Iewes, to have this given forth of him, Oh surely he is a good man:
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But let me by your patience tell you withall, that hee which with Barnabas would bee counted a good man, must procure this opinion by his fayth shewne to the world,
But let me by your patience tell you withal, that he which with Barnabas would be counted a good man, must procure this opinion by his faith shown to the world,
And he that with Cornelius would be famous for deuotion, or be esteemed of others a man very religious, must not thinke it rests in a bare naked knowledge, in multitudes of questions, or in frequent conference.
And he that with Cornelius would be famous for devotion, or be esteemed of Others a man very religious, must not think it rests in a bore naked knowledge, in Multitudes of questions, or in frequent conference.
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In one word, let vs al which so ioyfully triumph, in that happie name of professed Christians, fixe alwaies in our thoughts that blessed Idaea of Christ Iesus himselfe, our Sauior and Redeemer, who not onely for his wisedome was able to report what thing soeuer in former times was acted: (for so sayd the woman of Samaria at the Well, d Omnia verè dixit, He hath told me all things right ) but also for his holinesse did worke in the world, all the gracious workes of perfect righteousnesse;
In one word, let us all which so joyfully triumph, in that happy name of professed Christians, fix always in our thoughts that blessed Idaea of christ Iesus himself, our Saviour and Redeemer, who not only for his Wisdom was able to report what thing soever in former times was acted: (for so said the woman of Samaria At the Well, d Omnia verè dixit, He hath told me all things right) but also for his holiness did work in the world, all the gracious works of perfect righteousness;
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but learne of Christ himselfe, the Churches heauenly schoole-master, learne this one lesson, at least studie often in the course of your liues on it, to make wisedome and iustice sweetely kisse together, to make knowledge and obedience louingly run along like to eeuen paralells, I meane if so readily you wil receiue the first part of our Sauiours lecture, to bee wise as Serpents, that like good schollers you would speedily take out the next; to bee innocent as Doues:
but Learn of christ himself, the Churches heavenly Schoolmaster, Learn this one Lesson, At least study often in the course of your lives on it, to make Wisdom and Justice sweetly kiss together, to make knowledge and Obedience lovingly run along like to even parallels, I mean if so readily you will receive the First part of our Saviour's lecture, to be wise as Serpents, that like good Scholars you would speedily take out the next; to be innocent as Dove:
And thus much right Honourable, right Worshipfull, and right worthily respected, shall serue to haue spoken for the first part of this Text, to witte, the agent in this due reproofe:
And thus much right Honourable, right Worshipful, and right worthily respected, shall serve to have spoken for the First part of this Text, to wit, the agent in this due reproof:
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It remaineth that wee beseech God the father of all wisedome, that passing ouer the studie of that kind of knowledge, which being full of nothing but strife and contention, is altogether earthly, sinfull,
It remains that we beseech God the father of all Wisdom, that passing over the study of that kind of knowledge, which being full of nothing but strife and contention, is altogether earthly, sinful,
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And this God the Father of his mercie, for Christ Iesus his Sonnes merites, by the blessed guidance of his holy Spirit, fauourably vouchfafe to grant vnto vs. To which three persons, one God Almightie, Immortall,
And this God the Father of his mercy, for christ Iesus his Sons merits, by the blessed guidance of his holy Spirit, favourably vouchfafe to grant unto us To which three Persons, one God Almighty, Immortal,
and onely wise, bee all honour and prayse, laude, and thanks-giuing ascribed by vs and all his creatures, this day and foreuer whilst the world endureth. Amen. Laus Deo.
and only wise, be all honour and praise, laud, and thanksgiving ascribed by us and all his creatures, this day and forever while the world Endureth. Amen. Laus God
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OVt of this short Scripture (beloued Christians) consisting of foure parts, as a naturall body of foure principall Elements, I haue heretofore in this and another Auditorie, intreated of the first:
Out of this short Scripture (Beloved Christians) consisting of foure parts, as a natural body of foure principal Elements, I have heretofore in this and Another Auditory, entreated of the First:
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I proceede, by your patience, to the second, which is his Action, & that is his reproofe of the Apostles curiositie, which heere our Sauiour checks with this sharpe reprehension, It becommeth not thee Peter, it beseemes not my Disciple.
I proceed, by your patience, to the second, which is his Actium, & that is his reproof of the Apostles curiosity, which Here our Saviour Checks with this sharp reprehension, It becomes not thee Peter, it beseems not my Disciple.
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In vnfolding which reproofe from the Churches great Reformer, let mee first in all possible humilitie beseech you, that no man misconceiue or misconstrue these my speeches, who striue not to restraine the most painefull searching after necessarie knowledge,
In unfolding which reproof from the Churches great Reformer, let me First in all possible humility beseech you, that no man misconceive or misconstrue these my Speeches, who strive not to restrain the most painful searching After necessary knowledge,
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For (God wot) there are many in this vild censorious world, which doe not with Elisha the man of God (in the Colledge of the Prophets which was at Gilgall ) turne bitter Colloquintida into wholesome foode,
For (God wot) there Are many in this vild censorious world, which do not with Elisha the man of God (in the College of the prophets which was At Gilgal) turn bitter Colloquintida into wholesome food,
and once in three dayes I will rayse it vp againe, speaking of his owne most blessed body, which was but as ours is a clayie tabernacle, did notwithstanding of sette pretended mallice, peruert his heauenly and most sacred words,
and once in three days I will raise it up again, speaking of his own most blessed body, which was but as ours is a Clayie tabernacle, did notwithstanding of Set pretended malice, pervert his heavenly and most sacred words,
wherefore since this age and present congregation, wanteth not a number of left-handed Beniamites, & euil-hearted auditors, let me not I pray you, be so vnderstood,
Wherefore since this age and present congregation, Wants not a number of Left-handed Benjaminites, & euil-hearted Auditors, let me not I pray you, be so understood,
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Let the Philosophers entitle her the nurse of great deepe wonders, or some (which would make knowledge their owne peculiar) let them grace her further, to be Deuotions mother:
Let the Philosophers entitle her the nurse of great deep wonders, or Some (which would make knowledge their own peculiar) let them grace her further, to be Devotions mother:
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for so Saint Paul sayd in the streete of Mars, that they which worshipped at the Altar of the Vnknowne God (there was the Mother) poore people were exceedingly too much superstitious, there followed the Daughter.
for so Saint Paul said in the street of Mars, that they which worshipped At the Altar of the Unknown God (there was the Mother) poor people were exceedingly too much superstitious, there followed the Daughter.
But since I make no question of it, that as to stand before the throne of God and the Lambe Christ Iesus, is the fulnes and saciety of the next worlds beatitude;
But since I make no question of it, that as to stand before the throne of God and the Lamb christ Iesus, is the fullness and satiety of the next world's beatitude;
as not to say nihil refert Petre, it makes no matter, it concernes not thee Peter, but with an interrogation, what hast thou to doe with it? Quid id ad te? What is that to thee Peter?
as not to say nihil refert Petre, it makes no matter, it concerns not thee Peter, but with an interrogation, what hast thou to do with it? Quid id ad te? What is that to thee Peter?
For the former, which is the inquirie after this fact in S. Peter: Timothy in in his Diocesse indeede had such, as of prophane bablings and oppositions, meere sophisticall cauils, did make to the world an open plaine profession:
For the former, which is the inquiry After this fact in S. Peter: Timothy in in his Diocese indeed had such, as of profane babblings and oppositions, mere sophistical cavils, did make to the world an open plain profession:
but is it possible that in Christs schoole any bend their studies that wayes? can Peter be any of that societie? yes alas, it is true, Peter is not cleare from this infection.
but is it possible that in Christ school any bend their studies that ways? can Peter be any of that society? yes alas, it is true, Peter is not clear from this infection.
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as touching his fellow Iohn, sauoured a little too much of this fruitlesse curiositie: hee was right one of Eues sonnes, troubled with the hearts itch:
as touching his fellow John, savoured a little too much of this fruitless curiosity: he was right one of Eues Sons, troubled with the hearts itch:
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But if the disease bee no more dangerous, nor the crime more haynous, Quid opus est gladio vt occidas muscam? What neede so bitter pilles, to purge so small a sicknesse? a word had beene inough to chastise that small trespasse, what needed this inuectiue,
But if the disease be no more dangerous, nor the crime more heinous, Quid opus est Gladio vt occidas muscam? What need so bitter pills, to purge so small a sickness? a word had been enough to chastise that small trespass, what needed this invective,
but being a pillar of his Church, a Peere of his spirituall kingdome, the least flaw in such a Pillar, the smallest indecorum in such a beaupeare, might not bee pretermitted without correction.
but being a pillar of his Church, a Peer of his spiritual Kingdom, the least flaw in such a Pillar, the Smallest indecorum in such a beaupeare, might not be pretermitted without correction.
For Pedibus licet adhaereat puluis, non tam curamus: at in capite inquinamenti nihil patimur: if a little dust chance to sticke on our feete, wee doe not heede it:
For Pedibus licet adhaereat Pollution, non tam curamus: At in capite inquinamenti nihil patimur: if a little dust chance to stick on our feet, we do not heed it:
but Dauids Embassadors, if their visages bee disfigured, when the Amonites in mockerie, haue shaued their beards to the halfes, cannot but be ashamed, and blush at such indignities.
but David ambassadors, if their visages be disfigured, when the Ammonites in mockery, have shaved their beards to the halves, cannot but be ashamed, and blush At such indignities.
yet none of these, nor all these could begge a pardon, that this default in so great an Apostle should not bee chastised with Quid ad te? Peter, amongst such golden splendent vertues, this vice of Curiosity not is beseeming.
yet none of these, nor all these could beg a pardon, that this default in so great an Apostle should not be chastised with Quid ad te? Peter, among such golden splendent Virtues, this vice of Curiosity not is beseeming.
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And surely, though the glorie of these celestiall ornaments may seeme sufficient to haue cast a shade, in which this one infirmitie might haue beene couered;
And surely, though the glory of these celestial Ornament may seem sufficient to have cast a shade, in which this one infirmity might have been covered;
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and obserue in Curiositie but three things onely, her parentage, her qualities, and her entertainement, I dare say hee will not wonder that our Sauior so earnestly doth warne him to disclaime her.
and observe in Curiosity but three things only, her parentage, her qualities, and her entertainment, I Dare say he will not wonder that our Saviour so earnestly does warn him to disclaim her.
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delights in disroabing himselfe of that his glorie, and in that mutable diall of our mortall nature, abased himselfe through tenne degrees of his humiliation:
delights in disrobing himself of that his glory, and in that mutable dial of our Mortal nature, abased himself through tenne Degrees of his humiliation:
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when by his incarnation, his natiuitie, and circumcision, his ohedience to his parents, and his refusall of the crowne, his meane riding to Ierusalem, and the washing of his Disciples feete:
when by his incarnation, his Nativity, and circumcision, his ohedience to his Parents, and his refusal of the crown, his mean riding to Ierusalem, and the washing of his Disciples feet:
Is Curiositie then his daughter, or as his scholler takes shee forth this lesson? doth shee shew shee commeth of his kindred by her humble lowlines? Alas no such matter:
Is Curiosity then his daughter, or as his scholar Takes she forth this Lesson? does she show she comes of his kindred by her humble lowliness? Alas no such matter:
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Let him else speake of her, which skilfully could blaze her armes, when he told vs that nullis repagulis cohiberi potest quin in sublime se proripiat, nihil si liceat arcani quod non scrutetur, relictura Deo:
Let him Else speak of her, which skilfully could blaze her arms, when he told us that nullis repagulis cohiberi potest quin in sublime se proripiat, nihil si liceat arcani quod non scrutetur, relictura God:
sed curiositatem acuit dum cupiditatem suggerit, &c. I promise you a stocke of great antiquitie, of no lesse age then since Adam and Eue: shee was familiar with them in the worldes beginning.
sed curiositatem acuit dum cupiditatem suggerit, etc. I promise you a stock of great antiquity, of no less age then since Adam and Eve: she was familiar with them in the world's beginning.
O mother Eue sayth Bernard (for hee telles her the tale) there was indeede (as wee haue learned since) but vnicum necessarium, but one thing to bee hearkened too (Gods sacred Oracle) which was morte morieris, Eue when thou shalt eate of that forbidden fruite, the penaltie is death, thou shalt die for disobedience:
O mother Eue say Bernard (for he tells her the tale) there was indeed (as we have learned since) but A unique Necessary, but one thing to be harkened too (God's sacred Oracle) which was morte Morieris, Eue when thou shalt eat of that forbidden fruit, the penalty is death, thou shalt die for disobedience:
but thy mind like an euill huswife, gadding from thy heart, left roome for the old Serpent subtilly to slide himselfe in, where with allurements he bewitcht thy reason,
but thy mind like an evil huswife, gadding from thy heart, left room for the old Serpent subtly to slide himself in, where with allurements he bewitched thy reason,
for against his filthie workes of night and darkenesse, he would haue preached as S. Paul did, Mortifie your earthly members, fornication, concupiscence, euill affections, &c. It was not Belzebub that God of vanities,
for against his filthy works of night and darkness, he would have preached as S. Paul did, Mortify your earthly members, fornication, concupiscence, evil affections, etc. It was not Belzebub that God of vanities,
But it was Lucifer, he that first is mentioned, who shining once in heauen as the bright morning starre, could not content him selfe with that matchlesse state of heauenly blessednes,
But it was Lucifer, he that First is mentioned, who shining once in heaven as the bright morning star, could not content him self with that matchless state of heavenly blessedness,
but also that NONLATINALPHABET it is most sweet, and maruailous delicious, to haue an vniuersall knowledge and insight in all things, beganne to nurse vp Eue with this sugered milke:
but also that it is most sweet, and marvelous delicious, to have an universal knowledge and insight in all things, began to nurse up Eue with this sugared milk:
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hee tolde her it was nothing for her which was Empresse of the world, Dominari leonibus, to haue the creatures in subiection, to mount her selfe into an iuorie throne borne vp with Lyons:
he told her it was nothing for her which was Empress of the world, Dominari leonibus, to have the creatures in subjection, to mount her self into an ivory throne born up with Lyons:
why should not shee so pure a creature, reare vp her selfe a glorious chayre of state, supported with diuine and intellectual cherubins? and there seate her selfe,
why should not she so pure a creature, rear up her self a glorious chair of state, supported with divine and intellectual Cherubim? and there seat her self,
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thus did he besot poore credulous Eue, and thus begate he in the world, this fruitlesse Curiositie, which sithence hath euermore infused her selfe into the minds of men:
thus did he besot poor credulous Eue, and thus begat he in the world, this fruitless Curiosity, which since hath evermore infused her self into the minds of men:
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Then bethinke thee blessed Peter, wilt thou match in such a kindred? wilt thou conuerse with one that is of this damned family? Alas think not strange,
Then bethink thee blessed Peter, wilt thou match in such a kindred? wilt thou converse with one that is of this damned family? Alas think not strange,
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since this idle Curiositie is none of the familiars to thy blessed Sauiour, but a wicked daughter of the diuell himselfe, whose stocke came first from hell,
since this idle Curiosity is none of the familiars to thy blessed Saviour, but a wicked daughter of the Devil himself, whose stock Come First from hell,
thinke not strange (good Peter ) if thy maister seeing thee with her, forbid thee of her companie, saying, Quid ad te? come leaue her Simon Peter, haue no dealing with her.
think not strange (good Peter) if thy master seeing thee with her, forbid thee of her company, saying, Quid ad te? come leave her Simon Peter, have no dealing with her.
as he sayd where is the learned scribe, and the grand disputer? we may fitly say, where is the subtill doctour, where is the curious Questionist? how pleasing vnto God is his sweete profession, is he the Student whose learning is so gracious? surely wee may answere of them as S. Paul did of the other,
as he said where is the learned scribe, and the grand disputer? we may fitly say, where is the subtle Doctor, where is the curious Questionist? how pleasing unto God is his sweet profession, is he the Student whose learning is so gracious? surely we may answer of them as S. Paul did of the other,
truely no sir, Sapientia huius mundi stultitia apud deum, the great wisedome of these men is but foolishnesse with God, it is a knowledge in which hee takes no such pleasure.
truly no sir, Sapientia Huius mundi Stultitia apud God, the great Wisdom of these men is but foolishness with God, it is a knowledge in which he Takes no such pleasure.
Of men it is true, and too apparent, vt immodica cupido plusquam fasest sciendi, nos titillet, that the body is not more apt to laugh with gentle tickling,
Of men it is true, and too apparent, vt immodica Cupido plusquam fasest sciendi, nos titillet, that the body is not more apt to laugh with gentle tickling,
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then the soule doth skippe for ioy, whilst shee hunts after needlesse and subtile questions. Take an instance if it please you in both the generations:
then the soul does skip for joy, while she hunt's After needless and subtle questions. Take an instance if it please you in both the generations:
In old time Dioscorus was so bewitched with such quiddities, sounding in his eares as sweet as Syrens songs, thats Augustine that good Father, was faine abripere illum de medio curiosarū inquisitionum, to take him off by hold,
In old time Dioscorus was so bewitched with such quiddities, sounding in his ears as sweet as Sire's songs, thats Augustine that good Father, was feign abripere Ilum de medio curiosarū inquisitionum, to take him off by hold,
And for this giddie-headed age in which wee liue, it is dayly experimented, that maiori voluptati sunt curiosa istaec quam quae in vsu sunt quotidiano.
And for this giddy-headed age in which we live, it is daily experimented, that maiori voluptati sunt curiosa istaec quam Quae in vsu sunt quotidiano.
as though in a iourney of many yeeres, they had trauailed themselues throughout all the heanens ▪ Silly fondlings, who when S. Paul which was rapt vppe as high as the third heauen, could tel them no such newes,
as though in a journey of many Years, they had travailed themselves throughout all the Heavens ▪ Silly foundlings, who when S. Paul which was rapt up as high as the third heaven, could tell them not such news,
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nor report them no such matter, (but contrari-wise, rather told them that which he heard might not be disclosed, no man could vtter it) doe thinke that Dionisius as though he had beene a present guest, not in a Platonical but an Angelicall banquet, had been dropt downe from the cloudes,
nor report them not such matter, (but contrariwise, rather told them that which he herd might not be disclosed, no man could utter it) doe think that Dionysius as though he had been a present guest, not in a Platonical but an Angelical banquet, had been dropped down from the Clouds,
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But how acceptable soeuer this knowledge is to man, who is nought but vanitie, and followeth after leasings, sure I am that Deo est ingratissima, it is vnpleasing to the Almightie, his soule abhorres it:
But how acceptable soever this knowledge is to man, who is nought but vanity, and follows After leasings, sure I am that God est ingratissima, it is unpleasing to the Almighty, his soul abhors it:
And therefore if she be so yrksome in the eyes of his father, no maruaile though Christ would repell her from the heart of his seruant with Quid ad te? banish her from thee Peter, my father doth not loue her.
And Therefore if she be so irksome in the eyes of his father, no marvel though christ would repel her from the heart of his servant with Quid ad te? banish her from thee Peter, my father does not love her.
But why should not God affect her? is not this she that is fruitfull in the multiplicitie of all knowledge? is not this a blessed graine of that Euangelicall corne, which brings foorth thirtie, sixtie,
But why should not God affect her? is not this she that is fruitful in the Multiplicity of all knowledge? is not this a blessed grain of that Evangelical corn, which brings forth thirtie, sixtie,
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an hundred foldes increase? is not this the nimble motion of mans neuer-resting soule, which breedes him plenteous measures of all compleate skill? Verie well remembred, that is indeede the second thing of which she boasted:
an hundred folds increase? is not this the nimble motion of men never-resting soul, which breeds him plenteous measures of all complete skill? Very well remembered, that is indeed the second thing of which she boasted:
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Surely shee hath bragged fayre, but whilst she hath told vs how oft she hath beene with child, shee hath brought foorth nothing yet (God wots) but wind.
Surely she hath bragged fair, but while she hath told us how oft she hath been with child, she hath brought forth nothing yet (God wots) but wind.
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but like Sychems soyle, which once sowed with Salt, was alwayes barren: nothing to be compared to the vines of Engaddi, they brought forthful and laden clusters:
but like Sychems soil, which once sowed with Salt, was always barren: nothing to be compared to the vines of Engedi, they brought forthful and laden clusters:
what? shee like the corne in Iewries vales, that with her fruit did make the fieldes to laugh and sing? nay nothing lesse a poore hay-seed rather scattered on the house toppe, whose increase filles neither the reapers arme nor hand.
what? she like the corn in Jewries vales, that with her fruit did make the fields to laugh and sing? nay nothing less a poor hayseed rather scattered on the house top, whose increase fills neither the reapers arm nor hand.
She like the happie Matron, which bred and planted her manie children like Oliue branches by her husbands table? nothing like her, rather to be a match with the woman of Ierusalem, who though shee had seauen husbandes,
She like the happy Matron, which bred and planted her many children like Olive branches by her Husbands table? nothing like her, rather to be a match with the woman of Ierusalem, who though she had seauen Husbands,
Verily if he may be takē which in these latter daies, as too true an eye-witnesse saw the inconuenience of it, Ex curiositate non solum friuolae sed & noxiae etiam quaestiones scatuciunt:
Verily if he may be taken which in these latter days, as too true an eyewitness saw the inconvenience of it, Ex Curiosity non solum friuolae sed & noxiae etiam Quaestiones scatuciunt:
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noxiae quod in illis qui sibi indulgent, perniciosis speculationibus sese implicant, hee will tell vs that from this bitter roote of cursed curiositie, do bud and blossome in the mindes of men innumerable questions, not onely friuolous, which aduātage not the asker,
noxiae quod in illis qui sibi indulgent, perniciosis speculationibus seize implicant, he will tell us that from this bitter root of cursed curiosity, do bud and blossom in the minds of men innumerable questions, not only frivolous, which advantage not the asker,
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did you euer marke (sayth one) how the wilde staring bucke which runneth in the forrest or in the open chase, spying the stalking-horse, standes wistly at the gaze,
did you ever mark (say one) how the wild staring buck which Runneth in the forest or in the open chase, spying the stalking-horse, Stands wistly At the gaze,
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which when nice questions or strange nouelties are presented to them, by him which so would alwaies keepe them occupied, doe fixe their thoughts and pleasures onely on such trifles, till the infernall Nimrod, the great hunter for mens soules, doe bring them sodainely to vnseene destruction:
which when Nicaenae questions or strange novelties Are presented to them, by him which so would always keep them occupied, do fix their thoughts and pleasures only on such trifles, till the infernal Nimrod, the great hunter for men's Souls, do bring them suddenly to unseen destruction:
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or the fruites of that fayth by which he ought to serue him, but they are mightily impeached by this one sinfull qualitie? so that if all these perilles redound to man by this infirmitie, that she is the enchantresse of his vnderstanding, the common enemie of his fayth,
or the fruits of that faith by which he ought to serve him, but they Are mightily impeached by this one sinful quality? so that if all these perils redound to man by this infirmity, that she is the enchantress of his understanding, the Common enemy of his faith,
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and the corrupter of his manners, it was necessarie that our Sauiour to preuent this inconuenience, should remooue her from S. Peter with this reprehension, Quid id ad te? beware of her Peter, shee is too too dangerous.
and the corrupter of his manners, it was necessary that our Saviour to prevent this inconvenience, should remove her from S. Peter with this reprehension, Quid id ad te? beware of her Peter, she is too too dangerous.
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it is vndoubtedly certain as touching the first which is our intellectuall part, that this vice of curiositie doth either make that bright eye of our soules but to cast sleight glaunces,
it is undoubtedly certain as touching the First which is our intellectual part, that this vice of curiosity does either make that bright eye of our Souls but to cast sleight glances,
The eye which by reading conueyeth sweete knowledge to the vnderstanding, fayleth in this office (as once a Bishop of Lyons tolde vs) by three sundry errors, sometimes by too quicke rowling,
The eye which by reading conveyeth sweet knowledge to the understanding, Faileth in this office (as once a Bishop of Lyons told us) by three sundry errors, sometime by too quick rolling,
when students ride post after the works they labour in: as though turning their bookes leaues would throughly furnish them with their Autors iudgement:
when Students ride post After the works they labour in: as though turning their books leaves would thoroughly furnish them with their Authors judgement:
Sometimes by too slouthfull moouing, soone wearie of well doing, when men because continuata lectio dat pertinacius ad languorem, if they reade but a little long, doe finde it something yrksome, doe not as Hesi•d. Simonides, Stesichoras, and Isocrates, whom neither dayes,
Sometime by too slothful moving, soon weary of well doing, when men Because continuata Lectio that pertinacius ad languorem, if they read but a little long, do find it something irksome, do not as Hesi•d. Simonides, Stesichoras, and Isocra, whom neither days,
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notwithstanding, when by reading they haue begunne a beauteous frame of euerlasting wisedome, like him in the Gospel, do sit them downe and make no end of it, for a little faintnesse.
notwithstanding, when by reading they have begun a beauteous frame of everlasting Wisdom, like him in the Gospel, do fit them down and make no end of it, for a little faintness.
when men taking bookes in hand to increase their learning, because they long for variety and change of matter, cannot indure to reade right on directly, booke after booke, and chapter after chapter:
when men taking books in hand to increase their learning, Because they long for variety and change of matter, cannot endure to read right on directly, book After book, and chapter After chapter:
And for the eares, the two fayre doores for wisedomes enterance, I will say no more then that the Romane Moses hath sayd alreadie, that of our non proficiencye, in hearing wise mens speeches Duae sunt potissimum causae: primū quod defigimus animos parum,
And for the ears, the two fair doors for wisdoms Entrance, I will say no more then that the Roman Moses hath said already, that of our non proficiencye, in hearing wise men's Speeches Duae sunt potissimum causae: primū quod defigimus Animos Parum,
alterum quod fallacibus & captiosis interrogationibus circumscripti, eas quas dissoluere non possumus a veritate desciscimus, there are two speciall causes why we profite not by hearing, either defect of attention,
alterum quod fallacibus & captiosis interrogationibus circumscripti, eas quas dissoluere non possumus a veritate desciscimus, there Are two special Causes why we profit not by hearing, either defect of attention,
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And thus hath this cursed Philistin dammed vp these liuely fountaines from whence Isaacks God had prouided for his seruants, sweete streames of knowledge to refresh the soule with:
And thus hath this cursed Philistines dammed up these lively fountains from whence Isaacs God had provided for his Servants, sweet streams of knowledge to refresh the soul with:
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& thus doth Curiositie preuent mans vnderstanding lest the eyes or eares should possesse her of that wisedom, which might conduct her to eternall happinesse.
& thus does Curiosity prevent men understanding lest the eyes or ears should possess her of that Wisdom, which might conduct her to Eternal happiness.
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And therefore blessed Peter, if this one euill quality, making thee inquisitiue in needlesse questions, did hold thee in the meane time from more soueraine knowledge, it was time for thy master to recall thee from thy chase,
And Therefore blessed Peter, if this one evil quality, making thee inquisitive in needless questions, did hold thee in the mean time from more sovereign knowledge, it was time for thy master to Recall thee from thy chase,
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But if happily after many and sundry the soules discourses, shee doe fixe and settle her selfe at last on something, (as after many tempests, riding in the harbour) if from hence Curiositie doe chance to be her Pilotte, by setting her in search of things either too difficult,
But if happily After many and sundry the Souls discourses, she do fix and settle her self At last on something, (as After many tempests, riding in the harbour) if from hence Curiosity do chance to be her Pilot, by setting her in search of things either too difficult,
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When men vnmindfull of their strength and scantlings, will needes ayme at a marke which is too high for them, it is no wonder if their bowes be broken.
When men unmindful of their strength and scantlings, will needs aim At a mark which is too high for them, it is no wonder if their bows be broken.
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for what are these vaine speculators in matters difficult, but as vnskilfull labourers, which to repayre a house, vndermining the ground too deepe, conuulso aedificio seipsos opprimunt, cease not till they bring the building vppon their heads:
for what Are these vain speculators in matters difficult, but as unskilful labourers, which to repair a house, undermining the ground too deep, conuulso aedificio seipsos opprimunt, cease not till they bring the building upon their Heads:
or like the simple swanes vpon the grassie hilles, which fixing their weake eyes vpon the gleaming sunne, stare so long vpon that shining substance, till their sights being dazeled, they are faine to be led by others:
or like the simple swanes upon the grassy hills, which fixing their weak eyes upon the gleaming sun, stare so long upon that shining substance, till their sights being dazzled, they Are feign to be led by Others:
or like the pooregnats, (frō that qualitie called Lucipetae, ) which neuer rest to flie and flutter about the candles flame, till (though it be pleasing because it is light,
or like the pooregnats, (from that quality called Lucipetae,) which never rest to fly and flutter about the Candles flame, till (though it be pleasing Because it is Light,
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For so in old time did the Pagan Gentiles, which the Apostle speakes of, who whē God by the wel couched engine of this gorgeous world, had taught them the eternall power of his vnseene Godhead, did not in thankfulnesse glorifie him for this goodnesse,
For so in old time did the Pagan Gentiles, which the Apostle speaks of, who when God by the well couched engine of this gorgeous world, had taught them the Eternal power of his unseen Godhead, did not in thankfulness Glorify him for this Goodness,
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Wherefore, since this darke shade of sinfull Curiositie, was in danger to ecclipse the beauteous light of Peter so fayre a starre in the Churches firmament, graciously did our Sauiour hasten in compassion to the Apostle, to remoue farre from him this earthlie substance, saying Quid ad te? this knowledge is but ignorance, it is not for thee Peter.
Wherefore, since this dark shade of sinful Curiosity, was in danger to eclipse the beauteous Light of Peter so fair a star in the Churches firmament, graciously did our Saviour hasten in compassion to the Apostle, to remove Far from him this earthly substance, saying Quid ad te? this knowledge is but ignorance, it is not for thee Peter.
now from obseruing the humours of her eyes, let vs come to her hands, and feele their pulses, to try if this quality once infused to her, do make them beat more quick or slowly:
now from observing the humours of her eyes, let us come to her hands, and feel their pulses, to try if this quality once infused to her, do make them beatrice more quick or slowly:
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but how? not with controuersie of disputations, not so by no means, for that in the nouices of Christes schoole (if they be alreadie doubtfull) wil make thē in their belief to be more vncertain.
but how? not with controversy of disputations, not so by no means, for that in the Novices of Christ's school (if they be already doubtful) will make them in their belief to be more uncertain.
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So in the Primitiue Church, though that great Doctor cōmanded euen in the vertue & authority of his Master Iesus Christ, that there shuld be no dissentions,
So in the Primitive Church, though that great Doctor commanded even in the virtue & Authority of his Master Iesus christ, that there should be no dissensions,
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yet because there had beene scrupulous questions of needlesse circumcision, and curious cōtrouersies about things offred vnto Idols, many doubts were made amongst the Disciples, what part they might leane to in their own religiō;
yet Because there had been scrupulous questions of needless circumcision, and curious controversies about things offered unto Idols, many doubts were made among the Disciples, what part they might lean to in their own Religion;
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& frō these doubts came diuisions in the Church, one saying he was Christs, another Paules, one holding of Apollo, another of Peter, thus rending that seamlesse coate of Christs vnion, the church.
& from these doubts Come divisions in the Church, one saying he was Christ, Another Paul's, one holding of Apollo, Another of Peter, thus rending that seamless coat of Christ Union, the Church.
And so in these latter and tumultuous dayes, as is sayd of the heathen, Facilius inter horologia quam inter Philosophos conueniet, a man may as well looke to haue all the clocks in the citie strike twelue at once,
And so in these latter and tumultuous days, as is said of the heathen, Facilius inter horologia quam inter Philosophers Convenient, a man may as well look to have all the clocks in the City strike twelue At once,
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or inconsiderate zeale, or enuious discontentednes, did rayse & sweate in in this Church and kingdome, haue bred such doubts in the hearts of many people, that they scarce knowe what fayth to hold,
or inconsiderate zeal, or envious discontentedness, did raise & sweat in in this Church and Kingdom, have bred such doubts in the hearts of many people, that they scarce know what faith to hold,
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Is it not a wofull thing and to bee lamented of all good men with flouds of teares, that many in these late dayes fall from the blessed fayth of Christ Iesus our gracious and sweet Redeemer,
Is it not a woeful thing and to be lamented of all good men with floods of tears, that many in these late days fallen from the blessed faith of christ Iesus our gracious and sweet Redeemer,
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and become hatefull Turks or misbeleeuing Iewes? and those which abide with vs and continue Christians, thousands canno• resolue ( though Christ bee not diuided) what faith in Christianitie they may professe.
and become hateful Turks or misbelieving Iewes? and those which abide with us and continue Christians, thousands canno• resolve (though christ be not divided) what faith in Christianity they may profess.
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and called vs to one honourable profession of true Christian fayth, why should her poore children thus striue in her tender armes? why should Christians diuide themselues in such sundrie factions? Gracious and glorious God, which art both founder and Patron of thy Church,
and called us to one honourable profession of true Christian faith, why should her poor children thus strive in her tender arms? why should Christians divide themselves in such sundry factions? Gracious and glorious God, which art both founder and Patron of thy Church,
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But leauing our hearts desires to his heauenlie prouidence, you see (beloued and blessed Christians) this first bitter fruite of wicked curiositie, in respect of our fayth, which is a doubtfull wauering in our most holy profession.
But leaving our hearts Desires to his heavenly providence, you see (Beloved and blessed Christians) this First bitter fruit of wicked curiosity, in respect of our faith, which is a doubtful wavering in our most holy profession.
like that poore Prophet that came from Iudah, who hauing for a while disputed with himselfe, which of two wayes he were best to take (God wots) made choyse of that where a Lyon did deuoure him.
like that poor Prophet that Come from Iudah, who having for a while disputed with himself, which of two ways he were best to take (God wots) made choice of that where a lion did devour him.
& dum veritatis discipuli esse necligunt, errorum magistri humiliter fiunt, many by busie searching, when they would haue their vnderstandings to beare greater burdens then well they can stand vnder, doe fall into vngodly and peruerse opinions,
& dum veritatis Disciples esse necligunt, Errorum magistri Humiliter Fluent, many by busy searching, when they would have their understandings to bear greater burdens then well they can stand under, do fallen into ungodly and perverse opinions,
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But alas, what needed I to haue troubled good Saint Gregorie? Saint Paul that was farre his auncient would haue spoken it for mee, that when men professe these vaine or childish bablings,
But alas, what needed I to have troubled good Saint Gregory? Saint Paul that was Far his ancient would have spoken it for me, that when men profess these vain or childish babblings,
As I might shewe you amongst many things else, in that one mysterie of mans predestination, which indeede is of it selfe Aliquantulum impedita, sed valdè perplexam atque adeò periculosam reddit hominum curiositas, something obscure and cloudie,
As I might show you among many things Else, in that one mystery of men predestination, which indeed is of it self Aliquantulum impedita, sed valdè perplexam atque adeò periculosam Render hominum curiositas, something Obscure and cloudy,
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for the end of the commandement as that chosen vessell sayd) is loue proceeding and issuing from a heart that is pure, from a good conscience, and from fayth vnfained:
for the end of the Commandment as that chosen vessel said) is love proceeding and issuing from a heart that is pure, from a good conscience, and from faith unfeigned:
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And happie it were with men, in these poynts of fayth, if by the gracelesse conduct of this curious arte, they did but a little diuert and turne aside,
And happy it were with men, in these points of faith, if by the graceless conduct of this curious art, they did but a little divert and turn aside,
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if Dauid in his time knew that dixit insipiens in corde suo, &c. the vngodly man did soothe himselfe in his heart there was no God, we must needs perceiue it in these wicked dayes, (in which rebellious sinne being growne to a ripenesse, must needes ere long bring vppon vs vtter rottennesse) that there are many (if but one, too many) which not in their hearts,
if David in his time knew that dixit Insipiens in cord Sue, etc. the ungodly man did sooth himself in his heart there was no God, we must needs perceive it in these wicked days, (in which rebellious sin being grown to a ripeness, must needs ere long bring upon us utter rottenness) that there Are many (if but one, too many) which not in their hearts,
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but at their tables, doe not onely thinke, but spare not nowe to say, that (which blessed Lord forgiue me to repeat) the Godhead is but a cypher, the Scriptures are but fables,
but At their tables, do not only think, but spare not now to say, that (which blessed Lord forgive me to repeat) the Godhead is but a cypher, the Scriptures Are but fables,
O thou most holy and glorious Trinitie, who but some hellish infernall spirit, or else some damned wretch suggested by their mallice, durst belch or spue forth such hatefull blasphemies, to loade the sinfull earth, to infect the ayre,
O thou most holy and glorious Trinity, who but Some hellish infernal Spirit, or Else Some damned wretch suggested by their malice, durst belch or spue forth such hateful Blasphemies, to load the sinful earth, to infect the air,
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and he sayth no more then truth, that Curiositas homines quasi in laberynthos inducit, ex quibus quum se nequeant expedire, eò tandem adducuntur vt nihil credant, sed NONLATINALPHABET effecti in tenebris pereant:
and he say no more then truth, that Curiositas homines quasi in laberynthos Inducit, ex quibus Whom se nequeant Expire, eò tandem adducuntur vt nihil Credant, sed Effect in tenebris pereant:
one thing which ingendreth this cursed Atheisme, is that intollerable vice of mans giddie Curiositie, which when it hath brought him through multiplicitie of questions, to a confused maze of his owne vnderstanding, from which hee findes no issue:
one thing which engendereth this cursed Atheism, is that intolerable vice of men giddy Curiosity, which when it hath brought him through Multiplicity of questions, to a confused maze of his own understanding, from which he finds no issue:
leaues him there desperate of all knowledge possible, so as hauing already doubted and erred in many things, he settes downe his rest neuer more to beleeue in any thing,
leaves him there desperate of all knowledge possible, so as having already doubted and erred in many things, he sets down his rest never more to believe in any thing,
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But as the Athenians when Abderites Protagorus that famous sophister, in the fore-front of a Booke which he published, putte this sentence, that de Dijs neque vt sint, neque vt non sint, non habuit dicere, whether there were a God,
But as the Athenians when Abderites Protagorus that famous sophister, in the forefront of a Book which he published, put this sentence, that de Dis neque vt sint, neque vt non sint, non Habuit dicere, whither there were a God,
For then this sinne, what transgression is more capitall? yet rising frō that which the world deemes no sinne, from mans vnstayed & endlesse Curiosity.
For then this sin, what Transgression is more capital? yet rising from that which the world deems no sin, from men unstayed & endless Curiosity.
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or defectiue, as thus shortly I haue shewed yon, since Christ meant to make Peters fayth strong and impregnable against all the winnowings and siftings of the diuell:
or defective, as thus shortly I have showed yond, since christ meant to make Peter's faith strong and impregnable against all the winnowings and siftings of the Devil:
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it is no wonder if hee would cleere him of this so aduerse an infirmitie, with Quid id ad te? aske no such questions Peter, this cōcerneth not thy fayth,
it is no wonder if he would clear him of this so adverse an infirmity, with Quid id ad te? ask no such questions Peter, this concerns not thy faith,
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and verily you shall perceiue, that if there bee any good thing which the will of man would put in execution, that like a cruell Egyptian midwife, this monstrous curiositie doth murder it in the birth:
and verily you shall perceive, that if there be any good thing which the will of man would put in execution, that like a cruel Egyptian midwife, this monstrous curiosity does murder it in the birth:
or if there bee any euill which the heart conceiueth, that as a tender nurse shee fosters and brings it vp, as Senacharib did Adramilech and Sharizer his sonnes.
or if there be any evil which the heart conceiveth, that as a tender nurse she fosters and brings it up, as Senacharib did Adramilech and Sharizer his Sons.
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For touching the former, which is the hindering of good actions, if wee looke backe to the first man, to learne how his affections at the first were poysoned and depraued fecit quidam Deus hominem rectum,
For touching the former, which is the hindering of good actions, if we look back to the First man, to Learn how his affections At the First were poisoned and depraved fecit quidam Deus hominem rectum,
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but he by his many questions impared both these graces, and by his curious inquiring after Gods hidden will, hath ouer cast his vnderstanding, and distorted all his passions.
but he by his many questions impaired both these graces, and by his curious inquiring After God's hidden will, hath over cast his understanding, and distorted all his passion.
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as sayd the Apostle, so that si rite sapere volumus, relinquenda sunt nobis NONLATINALPHABET ista, quae ab otiosis hominibus nobis traduntur, if either Adam at the first,
as said the Apostle, so that si rite Sapere volumus, relinquenda sunt nobis ista, Quae ab otiosis hominibus nobis traduntur, if either Adam At the First,
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or wee which are since, would haue learned or will learne that wisedome which is perfect, which standes not in friuolis questionibus, sed in solida pietate, not in nice quirkes and quiddities,
or we which Are since, would have learned or will Learn that Wisdom which is perfect, which Stands not in friuolis questionibus, sed in Solid Piate, not in Nicaenae quirks and quiddities,
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And not so onely, that shee breedes not godly edifying, which is by faith, but shee is the mother and the nurse of much grosse impiety, shee fraughts mens liues with sinne and wickednesse.
And not so only, that she breeds not godly edifying, which is by faith, but she is the mother and the nurse of much gross impiety, she fraughts men's lives with sin and wickedness.
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For how should it bee otherwise, sayth good Saint Barnard, but that Animus dum per multa euagatur, facile inuenit vbi adhaereat, vbi noxiam experiatur delect ationem, whē our minds will needs wāder through varietie of all things, amongst many they must needes light on some that be euill things, where the soule, which of her selfe is prone vnto iniquitie, takes her solace and pleasure in sinfull delectations.
For how should it be otherwise, say good Saint Barnard, but that Animus dum per Multa euagatur, facile inuenit vbi adhaereat, vbi noxiam experiatur delect ationem, when our minds will needs wander through variety of all things, among many they must needs Light on Some that be evil things, where the soul, which of her self is prove unto iniquity, Takes her solace and pleasure in sinful delectations.
Thus the eye of the vnderstanding, like Iacobs sheepe, too firmely fixed vppon these particolored obiects, makes the affections (as they did) to bring foorth spotted fruites, to manifest to the world nought else but sinfull workes.
Thus the eye of the understanding, like Iacobs sheep, too firmly fixed upon these particolored objects, makes the affections (as they did) to bring forth spotted fruits, to manifest to the world nought Else but sinful works.
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So in his time the great Apostle Saint Paul obserued it, that the best effects of foolish & vnlearned questions, is but contentions strife, this NONLATINALPHABET ingendreth nothing but enuy and aemulations, raylings and euil surmises, in one word, vaine disputations of corrupt erroneous men.
So in his time the great Apostle Saint Paul observed it, that the best effects of foolish & unlearned questions, is but contentions strife, this engendereth nothing but envy and Emulations, railings and evil surmises, in one word, vain disputations of corrupt erroneous men.
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And so we at this day see it but too plaine, that our curious masters, brokers and defenders of our new-found questions, are too much taynted (I would it were not true) with couetousnesse and maliciousnesse, sure marks of that fond faction.
And so we At this day see it but too plain, that our curious Masters, brokers and defenders of our newfound questions, Are too much tainted (I would it were not true) with covetousness and maliciousness, sure marks of that found faction.
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And these for our will and our affections, are the fruits which Curiositie brings for mens liues, good works shee hindreth, euill deedes she still aduaunceth:
And these for our will and our affections, Are the fruits which Curiosity brings for men's lives, good works she hindereth, evil Deeds she still Advanceth:
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Wherefore if she be an obscurer of the minde, a weakner of the fayth, a corrupter of the affections, happie was Saint Peter that our blessed Sauiour would remooue her from him with Quid ad te? beware of her Peter, her companie is full of danger.
Wherefore if she be an obscurer of the mind, a weakner of the faith, a corrupter of the affections, happy was Saint Peter that our blessed Saviour would remove her from him with Quid ad te? beware of her Peter, her company is full of danger.
and pernicious art, hath had with wise men But as the Romane Rhetorician sayd once in his Oration, Mallem ego ante dicendi finem facere quam vos attente audiendi, I had rather cease to speake too prolixly,
and pernicious art, hath had with wise men But as the Roman Rhetorician said once in his Oration, Mallem ego ante dicendi finem facere quam vos attent Audiendi, I had rather cease to speak too prolixly,
then make you wearie of hearing gently, the same course will I hold with this Christian presence, rather reseruing this remainder to be deliuered to you next saboth,
then make you weary of hearing gently, the same course will I hold with this Christian presence, rather reserving this remainder to be Delivered to you next Sabbath,
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Wherfore, til then crauing your wonted patience, I commit both your meditations vpon this, and my studies for the next, to the blessing of the highest, who in the vnity of his God-head,
Wherefore, till then craving your wonted patience, I commit both your meditations upon this, and my studies for the next, to the blessing of the highest, who in the unity of his Godhead,
and the gracious redemption of vs poore sinfull men, there are two speciall rules, which a late but learned diuine hath excellently praescribed to euerie Christian, Vt fides ad sit & sobrius animus:
and the gracious redemption of us poor sinful men, there Are two special rules, which a late but learned divine hath excellently prescribed to every Christian, Vt fides ad sit & Sobrius animus:
but from the Godheads influence, the praedictions and narrations of these subiect matters, we doe not expect that they should bee iustified by Logicall arguments, or Mathematical demonstrations:
but from the Godheads influence, the predictions and narrations of these Subject matters, we do not expect that they should be justified by Logical Arguments, or Mathematical demonstrations:
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we that will be counted the seruants of the highest, doe with all readinesse of fayth, embrace his speeches, which being immutable in all things, cannot possibly lie.
we that will be counted the Servants of the highest, do with all readiness of faith, embrace his Speeches, which being immutable in all things, cannot possibly lie.
The next is, that (like Dauid ) wee be not hie-minded, nor exercise our selues in matters too hard for vs, that wee seeke not to knowe more then Moses & others which were Gods Chroniclers could impart vnto vs,
The next is, that (like David) we be not hie-minded, nor exercise our selves in matters too hard for us, that we seek not to know more then Moses & Others which were God's Chroniclers could impart unto us,
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and prye not too much into Gods hidden secrets. Two necessarie directions of weightie importance for fayth, that we receiue al which God hath tolde vs,
and pry not too much into God's hidden secrets. Two necessary directions of weighty importance for faith, that we receive all which God hath told us,
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for it were a shame for them to let their incredulitie to bee checked and condemned by the damned spirites, who (alas) for that fayth which is historicall, doe both beleeue and tremble also.
for it were a shame for them to let their incredulity to be checked and condemned by the damned spirits, who (alas) for that faith which is historical, do both believe and tremble also.
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wherefore since Saint Peter in the narrow verge of this tent, was by our Sauiour (as his visitour) founde culpable of this fault, I thought good the last saboth, in the second part of this scripture (which is Christs action, his reproofe of curiositie) to shew you the deseruednes of this reprehension, from three things coincidēt to this infirmity;
Wherefore since Saint Peter in the narrow verge of this tent, was by our Saviour (as his visitor) found culpable of this fault, I Thought good the last Sabbath, in the second part of this scripture (which is Christ actium, his reproof of curiosity) to show you the deseruednes of this reprehension, from three things coincident to this infirmity;
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that (if holy men and wise men in all times and ages, haue seuerely taxed this sinne in whomsoeuer) it is no maruaile if hee which was the holyest of holyes and his fathers wisedome, discouering the same weaknesse in his deere Apostle, did labour to remooue it, with this sharpe checke of Quid ad te? Peter this question needes not, it beseemes not my Disciple.
that (if holy men and wise men in all times and ages, have severely taxed this sin in whomsoever) it is no marvel if he which was the Holiest of holies and his Father's Wisdom, discovering the same weakness in his deer Apostle, did labour to remove it, with this sharp check of Quid ad te? Peter this question needs not, it beseems not my Disciple.
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It is true which the man of GOD knowne by the name of Eloquente, and who had his lippes by a Seraphin, touched with a coale from the Altar, did say in reference of man to God, that our wayes by no meanes may be resēbled vnto his,
It is true which the man of GOD known by the name of Eloquent, and who had his lips by a Seraphin, touched with a coal from the Altar, did say in Referente of man to God, that our ways by no means may be resembled unto his,
and both by their councell and carriage, studied and indeuored to draw men from it, it must needes stand agreeable with our Sauiours wisedome, (so great as in babes mouthes it can silence all their learning) to represse the same humour when he finds it in his Apostle, with Quid ad te? I like not this vaine knowledge, Peter aske no such questions.
and both by their council and carriage, studied and endeavoured to draw men from it, it must needs stand agreeable with our Saviour's Wisdom, (so great as in babes mouths it can silence all their learning) to repress the same humour when he finds it in his Apostle, with Quid ad te? I like not this vain knowledge, Peter ask no such questions.
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First therfore for the former, which is the prohibition of wise and good men I remember the vaine and friuolous speculations, which are reported to haue beene made by Animaxander the Philosopher about the sunne,
First Therefore for the former, which is the prohibition of wise and good men I Remember the vain and frivolous speculations, which Are reported to have been made by Animaxander the Philosopher about the sun,
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as if hee had from this climate to that caelestiall place, paced it as often as he had fingers and toes (if hee cannot tell you how many barly corns would reach vp to heauen yet) can tell you as if he had mette it with a pole or chayne, that from this earths face to the sunnes high sphere, is iust and no more, a million eight hundred and foure thousand furlongs:
as if he had from this climate to that celestial place, paced it as often as he had fingers and toes (if he cannot tell you how many Barley corns would reach up to heaven yet) can tell you as if he had met it with a pole or chain, that from this earth's face to the suns high sphere, is just and no more, a million eight hundred and foure thousand furlongs:
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certainely an excellent fellow, if hee had liued in his time to haue practised Arethmeticke amongst Salomons buildings, that hee might haue told him how many tuns of brasse were in the temples vessels, which the wisest men yet could neuer number.
Certainly an excellent fellow, if he had lived in his time to have practised Arethmeticke among Solomon's buildings, that he might have told him how many tons of brass were in the Temples vessels, which the Wisest men yet could never number.
Such vain and nice fond studies had Animaxander that poore Philosopher, busying his head, & breaking his dry braine, about such fruitlesse and childish questions.
Such vain and Nicaenae found studies had Animaxander that poor Philosopher, busying his head, & breaking his dry brain, about such fruitless and childish questions.
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But (I trust may some say) there are no such amongst vs Christians, who hauing Gods testimonies to meditate in daily, need not run astray to such needlesse scruples.
But (I trust may Some say) there Are no such among us Christians, who having God's testimonies to meditate in daily, need not run astray to such needless scruples.
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For as touching Melchizedec, that great king & Priest, the scripture sayth hee was NONLATINALPHABET, hee had neither father nor mother, (to witte in the register,
For as touching Melchizedek, that great King & Priest, the scripture say he was, he had neither father nor mother, (to wit in the register,
nowe ye shall haue one that with his skill in genealogies, is able to piont out his father which begat him, & make him nephew to old Noe & Sem: a far better herauld then euer was the Apostle.
now you shall have one that with his skill in genealogies, is able to piont out his father which begat him, & make him nephew to old No & Sem: a Far better herald then ever was the Apostle.
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and if neede be, can name you him, and shew you that the man which taught our great Grandfather at the first his Arts, was called Sombassar: doubtlesse this Scholler must needes be a great antiquarie, that can report vnto vs of men that liued before old Adam. But a little by their leaues I must bee bolde to tell them, both the Pagan Philosopher, the Patauian Doctour,
and if need be, can name you him, and show you that the man which taught our great Grandfather At the First his Arts, was called Sombassar: doubtless this Scholar must needs be a great antiquary, that can report unto us of men that lived before old Adam. But a little by their leaves I must be bold to tell them, both the Pagan Philosopher, the Patauian Doctor,
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so for by-standers, to see such as these are thus builde Castles in aire, it is sport inough (though it should breede pittie:) but they which haue beene taught and nurtured by the wise, haue learned to hold their hands from such childish labors.
so for bystanders, to see such as these Are thus build Castles in air, it is sport enough (though it should breed pity:) but they which have been taught and nurtured by the wise, have learned to hold their hands from such childish labors.
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therfore we should Animo quasi fraenum imponere, nec aliquando permittere vt euagetur, bridle our affections from this madding appetite, of running after euerie newe and difficult question, that wee should rather intreate God in the words of holy Dauid, Lord let me not be like to the horse or mule,
Therefore we should Animo quasi fraenum imponere, nec aliquando Permit vt euagetur, bridle our affections from this madding appetite, of running After every new and difficult question, that we should rather entreat God in the words of holy David, Lord let me not be like to the horse or mule,
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These holy meditatiōs against curious arts, all godly and learned both the fathers and their gleaners will remember to vs. As to auoyde prolixitie, let me name you in the first rancke but Prosper and Saint Augustine, the former of which two hath an excellent prescription, by which euery one may manage his aspiring thoughts in his greatest atchieuements and pursuite of wisdome, when he tels vs that Vt quae Deus manifesta fecit non sunt necligenda, ita quae occulta esse voluit non sunt scrutanda:
These holy meditations against curious arts, all godly and learned both the Father's and their gleaners will Remember to us As to avoid prolixity, let me name you in the First rank but Prosper and Saint Augustine, the former of which two hath an excellent prescription, by which every one may manage his aspiring thoughts in his greatest achievements and pursuit of Wisdom, when he tells us that Vt Quae Deus Manifesta fecit non sunt necligenda, ita Quae Hidden esse voluit non sunt scrutanda:
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nor look too far, we must not so much as peepe into the sanctum sanctorum: as it is a foule negligence not to search the scriptures which God hath reuealed to vs:
nor look too Far, we must not so much as peep into the sanctum sanctorum: as it is a foul negligence not to search the Scriptures which God hath revealed to us:
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so it is proude arrogance to intrude into the mysteries which hee would conceale from vs vnus vtrique error, as the Poet sayd sed varijs illudit partibus, both erre in the same subiect about attayning knowledge,
so it is proud arrogance to intrude into the Mysteres which he would conceal from us vnus utrique error, as the Poet said sed varijs illudit partibus, both err in the same Subject about attaining knowledge,
but one beeing too carelesse, that would not knowe inough, the other too too curious, that needes would know too much, both of them equally condemned by that father,
but one being too careless, that would not know enough, the other too too curious, that needs would know too much, both of them equally condemned by that father,
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And the same iudgement is that famous great doctor of (which worthily is intituled Ingeniorum aquila ) as he hath testified in an epstile which he writ to Dioscorus, whom when hee founde vainely inquisitiue, about trifling quiddities, which hee had raked vppe out of Tully & other Authors,
And the same judgement is that famous great Doctor of (which worthily is entitled Ingeniorum aquila) as he hath testified in an epstile which he writ to Dioscorus, whom when he found vainly inquisitive, about trifling quiddities, which he had raked up out of Tully & other Authors,
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S. Augustine returned him this graue and wise answere, Ego te ediscere vellem, vt vel non inaniter curiosus esse velis, aut saltē curiositatem tuam illis nutriendam non imponere, quorum inter curas vel maxima cura est, reprimere ac refraenare curiosos.
S. Augustine returned him this graven and wise answer, Ego te ediscere vellem, vt vel non inaniter Curious esse velis, Or saltē curiositatem tuam illis nutriendam non imponere, quorum inter curas vel maxima Cure est, reprimere ac refraenare curiosos.
wherefore I would wish you either to weine your studies from this giddish curiositie, or if shee do bring forth such a broode of questions, you would at least bee wiser then to putte them foorth to nurse, to such as I am, which wish them neuer borne.
Wherefore I would wish you either to weine your studies from this giddish curiosity, or if she do bring forth such a brood of questions, you would At least be Wiser then to put them forth to nurse, to such as I am, which wish them never born.
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consorting iust with that which Prosper sayd before, that those which haue their hearings NONLATINALPHABET thus troubled with the itche, must either haue their eares stopped from listning,
consorting just with that which Prosper said before, that those which have their hearings thus troubled with the itch, must either have their ears stopped from listening,
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yea his owne Schollers haue found fault with this infirmity) should chide him for being curious, with this Quid ad te? Peter in time euerie good man which blame this, thine owne followers hereafter, will say thou diddest not well.
yea his own Scholars have found fault with this infirmity) should chide him for being curious, with this Quid ad te? Peter in time every good man which blame this, thine own followers hereafter, will say thou didst not well.
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Indeede Quum omnes nunc passim scripturiunt, & certatim libros edunt, since euerie one in these daies that can but ioyne his letters must needes bescribling,
Indeed Whom omnes nunc passim scripturiunt, & Competitively libros edunt, since every one in these days that can but join his letters must needs bescribling,
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it is ineuitable (as the same Doctour sayth) but that multi (etiam sub praelo) aut plus sibi arrogent, aut aliter sentiant, quam aut res ipsa aut pietas patitur, many (yea in print) will discouer themselues to the worlde,
it is inevitable (as the same Doctor say) but that multi (etiam sub praelo) Or plus sibi arrogent, Or aliter Sentient, quam Or Rest ipsa Or pietas patitur, many (yea in print) will discover themselves to the world,
For as himselfe was not ignorant that Quaedam ex eo sunt mysteriorum genere, quorum plena reuelatio in vltimum diem differtur, because godlinesse is a mysterie, therfore there are some things which cannot nowe bee learned, till in an absolute fulnes of heauenly wisedome, wee come in that Kingdome to see God face to face:
For as himself was not ignorant that Quaedam ex eo sunt Mysteriorum genere, quorum plena reuelatio in vltimum diem differtur, Because godliness is a mystery, Therefore there Are Some things which cannot now be learned, till in an absolute fullness of heavenly Wisdom, we come in that Kingdom to see God face to face:
so did hee teach them which needes will builde their whole diuinitie (with contempt of Fathers) vpon his sole authority, that opportunè admonendi sunt in cognitionis studio quis sit officij sui modus, they must not shoote too short nor gone in this theyr studie And if they would haue a lesson how this scantling may be kept, not for their rouing,
so did he teach them which needs will build their Whole divinity (with contempt of Father's) upon his sole Authority, that opportunè admonendi sunt in cognitionis study quis sit officij sui modus, they must not shoot too short nor gone in this their study And if they would have a Lesson how this scantling may be kept, not for their roving,
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but keeping of their length, himselfe can well inough direct thē if he will but heare him, that a nimia vel in quaerendo curiositate, vel in loquendo audacia cauendum est, they must not like fond and but questing puppies, either spend their mouthes too freely,
but keeping of their length, himself can well enough Direct them if he will but hear him, that a Nimia vel in quaerendo Curiosity, vel in Loquendo audacia cauendum est, they must not like found and but questing puppies, either spend their mouths too freely,
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And because the particular examples perhaps may teach his duller scholers, more then all his precepts, I would they could waken their drousie heads, to mark from him but one of his choice instances,
And Because the particular Examples perhaps may teach his duller Scholars, more then all his Precepts, I would they could waken their drowsy Heads, to mark from him but one of his choice instances,
For concerning them, many nimble wits wil know (more then all the synod of the Prophets and Apostles would euer teach them) in which of the sixe daies of this worlds creation, the coelestiall Angelles had their first beginning:
For Concerning them, many nimble wits will know (more then all the synod of the prophets and Apostles would ever teach them) in which of the sixe days of this world's creation, the celestial Angels had their First beginning:
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before the starres were sette forth glistering as spangles, which was on the fourth day: or euer the heauens were spred, his pauilions courtaines, which was the second day:
before the Stars were Set forth glistering as spangle's, which was on the fourth day: or ever the heavens were spread, his pavilions courtaines, which was the second day:
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and before the light, this worldes sweete comfort, was diffused amongst vs, which was the first day, the Angelles are billed and called in the first place,
and before the Light, this world's sweet Comfort, was diffused among us, which was the First day, the Angels Are billed and called in the First place,
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For nature, which is the ordinarie power of the aeternall Godhead, or rather (as the Poet could say) very God himselfe, ab ignobilioribus ad nobilioria pro greditur, first produceth that which is lesse,
For nature, which is the ordinary power of the Eternal Godhead, or rather (as the Poet could say) very God himself, ab ignobilioribus ad nobilioria Pro greditur, First Produceth that which is less,
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For if ye viewe the whole frame of this bigger engine, and note howe by degrees at last it was made perfect, you may see in the fiue former dayes of this worlds creation, the workes of Gods hands seruiceable for man, were first produced but in the last day,
For if you view the Whole frame of this bigger engine, and note how by Degrees At last it was made perfect, you may see in the fiue former days of this world's creation, the works of God's hands serviceable for man, were First produced but in the last day,
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And as in this great world, so with like facilitie you may discerne the same in man, which is the lesser For with much more aduise and consultation, (as though the three persons of the blessed Trinitie, had assembled in parliament for mans creation) when he the last,
And as in this great world, so with like facility you may discern the same in man, which is the lesser For with much more advise and consultation, (as though the three Persons of the blessed Trinity, had assembled in parliament for men creation) when he the last,
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Wherefore, if the Angels be more excellent creatures then man whom at the first God placed in seates belowe them, no doubt but if Adam on the sixt day as a more curious worke, was brought into the world after all the creatures else,
Wherefore, if the Angels be more excellent creatures then man whom At the First God placed in seats below them, no doubt but if Adam on the sixt day as a more curious work, was brought into the world After all the creatures Else,
the first sayth, they were created the first day, because the Psalmist named them first, he might as well haue sayd, the starres were created before the heauens,
the First say, they were created the First day, Because the Psalmist nam them First, he might as well have said, the Stars were created before the heavens,
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because their nature had perfection much more then his, belike not beleeuing Moses, nay not God himselfe, that after man was made (speaking of no worke following,
Because their nature had perfection much more then his, belike not believing Moses, nay not God himself, that After man was made (speaking of no work following,
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But I will tel you (sayth he) rewarding them both for their scholasticall act, as Dauid did the Amalekite for his vnpleasing newes Contentio isthaec peruicatiae magis quam diligentiae est.
But I will tell you (say he) rewarding them both for their scholastical act, as David did the Amalekite for his unpleasing news Contention isthaec peruicatiae magis quam diligentiae est.
Thus not our late writers (whome many notwithstanding haue called in question for misprision of this crime) are so farre found guiltie of this fantasticke Curiosity,
Thus not our late writers (whom many notwithstanding have called in question for Misprision of this crime) Are so Far found guilty of this fantastic Curiosity,
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but they can afford it controlement where they spie it in another, much more must the blessed Messiah of the world, countermaund this same sinne in a great Apostle, with Quid ad te? fie Peter, leaue this vanitie, there is no wise man in any age but hee will reprooue it.
but they can afford it controlment where they spy it in Another, much more must the blessed Messiah of the world, countermand this same sin in a great Apostle, with Quid ad te? fie Peter, leave this vanity, there is no wise man in any age but he will reprove it.
Thus farre right Honourable and beloued Christians, you haue heard the entertainment of this qualitie with the wise, what cautions all learned men, both auncient and later, haue giuen out against this one fruitlesse studie, to wit,
Thus Far right Honourable and Beloved Christians, you have herd the entertainment of this quality with the wise, what cautions all learned men, both ancient and later, have given out against this one fruitless study, to wit,
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an iniurious vsurper of true learnings sacred title, therefore no man should admitte her in his serious trauailes, which hee vndertakes for the attaining of immortal wisedom.
an injurious usurper of true learning's sacred title, Therefore no man should admit her in his serious travails, which he undertakes for the attaining of immortal Wisdom.
Touchign the affection of graue and prudent men, when they find this infirmitie in the studie of another, eyther for their approbation or reprehension of it, I remember there are too faults which the Acute Philosopher hath truly discouered amongst diuines,
Touchign the affection of graven and prudent men, when they find this infirmity in the study of Another, either for their approbation or reprehension of it, I Remember there Are too Faults which the Acute Philosopher hath truly discovered among Divines,
First there is agrestis quaedam simplicitas, a sottish simplicity in a sort of sillie students, which when by the weakenesse of their drie and shallow braines, they cannot find forth the immediate cause of any effect in nature, straight way doe condemn reason & al her true conclusions,
First there is agrestic quaedam simplicitas, a sottish simplicity in a sort of silly Students, which when by the weakness of their dry and shallow brains, they cannot find forth the immediate cause of any Effect in nature, straight Way do condemn reason & all her true conclusions,
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But there is another sort which straine themselues too farre, who when one shal tel them, that Humanae sapientiae pars est quaedam aequo animo velle nescire, it is a speciall part of mans true knowledge,
But there is Another sort which strain themselves too Far, who when one shall tell them, that Humanae sapientiae pars est quaedam Aequo animo velle Not know, it is a special part of men true knowledge,
But I would they would heare his iudgement of their conceit, whose intellectuall eye was as pure and sharpe quick-sighted (If I mistake it not) as euer any of theirs.
But I would they would hear his judgement of their conceit, whose intellectual eye was as pure and sharp quick-sighted (If I mistake it not) as ever any of theirs.
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Yea, but multi aliorum peccata increpantur, ipsi in eadem prolapsi vitia, many can be content to carp at that in others, which not withstanding they can wink at in themselues:
Yea, but multi Aliorum Peccata increpantur, ipsi in Same Prolapsi Vices, many can be content to carp At that in Others, which not withstanding they can wink At in themselves:
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Where whē many Disciples had heard Saint Paules two yeeres Sermons, and seene the wonderous miracles which he strangely wrought, in healing the sicke,
Where when many Disciples had herd Saint Paul's two Years Sermons, and seen the wondrous Miracles which he strangely wrought, in healing the sick,
and scourging the seauen vilde exorists, they perceiuing their vaine and friuolous studies to be dangerously obnoxious to the sacred Gospell of Iesus Christ which that Apostle preached, presently forsooke those curious Arts,
and scourging the seauen vild exorists, they perceiving their vain and frivolous studies to be dangerously obnoxious to the sacred Gospel of Iesus christ which that Apostle preached, presently forsook those curious Arts,
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A notable example of heauenly wisedome, in disclayming such a studie as was altogether fruitlesse: yet (alas) wee are not so wise as to follow their example.
A notable Exampl of heavenly Wisdom, in disclaiming such a study as was altogether fruitless: yet (alas) we Are not so wise as to follow their Exampl.
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For the Ephesians, which were Graecians, men excellently learned, and which at the first in respect of their knowledge in humanitie, reputed the doctrine of Christianitie, to bee but a simple thing,
For the Ephesians, which were Greeks, men excellently learned, and which At the First in respect of their knowledge in humanity, reputed the Doctrine of Christianity, to be but a simple thing,
and indeede meere foolishnesse, like the great Clarkes which were in the Church at Corinth, could here submit themselues at the hearing of Gods Oracles, to the obedience of Christs Gospel,
and indeed mere foolishness, like the great Clerks which were in the Church At Corinth, could Here submit themselves At the hearing of God's Oracles, to the Obedience of Christ Gospel,
but we rude Barbarians, whose knowledge commeth behind theirs in humane literature, but farre exceedeth them in the tydings of saluation, neuer can be drawn (if once we haue deuised some conceited quirke, either in the rule of fayth,
but we rude Barbarians, whose knowledge comes behind theirs in humane literature, but Far exceeds them in the tidings of salvation, never can be drawn (if once we have devised Some conceited quirk, either in the Rule of faith,
or the forme of discipline) to abandon and forsake our owne imaginations, and subiect our iudgements vnto wholesome doctrine, heere is no remoouing of our curious Arts.
or the Form of discipline) to abandon and forsake our own Imaginations, and Subject our Judgments unto wholesome Doctrine, Here is no removing of our curious Arts.
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for publikely they burnt their bookes of all such arts, but with vs, mē haue learned that fond and surly rule, quod semul dixeris qualecumque sit fixum ratumque sit, that which thou hast once affirmed, bee it true or false, maintaine it to the death:
for publicly they burned their books of all such arts, but with us, men have learned that found and surly Rule, quod semul Dixers qualecumque sit fixum ratumque sit, that which thou hast once affirmed, be it true or false, maintain it to the death:
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though Protagoras the elder he was, was the wiser also, and Saint Augustine that good father blusht not in his age, to penne a retraction of that hee writ in his youth.
though Protagoras the elder he was, was the Wiser also, and Saint Augustine that good father blushed not in his age, to pen a retraction of that he writ in his youth.
yet they wil not haue their followers suspect them to be changelings, oh no Saltem coram populo honora me, for Gods sake let not the world knowe, notwithstanding all this,
yet they will not have their followers suspect them to be changelings, o no Saltem coram populo Honor me, for God's sake let not the world know, notwithstanding all this,
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In one word, the Ephesians were content to leaue their Bookes, though by good estimation they were thought to bee woorth no lesse then fiftie thousand peeces of siluer;
In one word, the Ephesians were content to leave their Books, though by good estimation they were Thought to be worth no less then fiftie thousand Pieces of silver;
for the greatest cause that may be, I warrant you not for the wealth of the Towre of London. But howsoeuer some with vs, not of the soūdest iudgement, are too fondly wedded to theyr curious paradoxes, you see these newe conuerts by Saint Paul in Asia, how readily they reiected theyr fruitles curiosity, they left their studyes, & burnt their helpelesse books.
for the greatest cause that may be, I warrant you not for the wealth of the Tower of London. But howsoever Some with us, not of the soundest judgement, Are too fondly wedded to their curious paradoxes, you see these new converts by Saint Paul in Asia, how readily they rejected their fruitless curiosity, they left their studies, & burned their helpless books.
and well might the Apostle giue order to teach the Gentiles, that they should take heede of endlesse and fruitlesse genealogies, of prophane and old wiues doting fables of foolish and vnlearned iangling questions:
and well might the Apostle give order to teach the Gentiles, that they should take heed of endless and fruitless genealogies, of profane and old wives doting fables of foolish and unlearned jangling questions:
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as a reuerend father of the Church hath noted Petrus in mare fide vacillauit, a cruce saluatorem reuocauit, sacerdotis seruum vulnerauit, dominū suum abnegauit, religionem deni { que } simulauit.
as a reverend father of the Church hath noted Peter in mare fide vacillauit, a Cruce saluatorem reuocauit, Sacerdote seruum vulnerauit, dominū suum abnegauit, religionem Deni { que } simulauit.
so that if before this time our Sauiour and redeemer reprooued his infidelitie, with O thou of little fayth, and his affection too carnall, with Come behind me Satan: if he found fault with his impatience, bidding him sheath his sword,
so that if before this time our Saviour and redeemer reproved his infidelity, with Oh thou of little faith, and his affection too carnal, with Come behind me Satan: if he found fault with his impatience, bidding him sheath his sword,
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it is not to be wondred, if this scaped not scot-free, if when reason and religion amongst men in all ages, bee aduerse in curiositie both by rule and patterne, Christ did challenge his Apostle for that grosse infirmitie, with Quid ad te? Peter amongst other faults, I must warne thee needes of this, thy ill pleasing curiosity deserues sharpe reprehension.
it is not to be wondered, if this escaped not Scot free, if when reason and Religion among men in all ages, be adverse in curiosity both by Rule and pattern, christ did challenge his Apostle for that gross infirmity, with Quid ad te? Peter among other Faults, I must warn thee needs of this, thy ill pleasing curiosity deserves sharp reprehension.
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and disclayme her in the other, so that by the summe of this one reason, your selues may make this sure collection, that if both the counsell and carriage of graue and holy men, haue reprooued and reiected this vnprofitable curiositie:
and disclaim her in the other, so that by the sum of this one reason, your selves may make this sure collection, that if both the counsel and carriage of graven and holy men, have reproved and rejected this unprofitable curiosity:
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And here holy and blessed brethren, hauing knitte vp the third motiue of our Sauiours reprehension, drawne from this sinnes acceptance euen amongst the sonnes of men, to wit, that if they haue taken acceptions to it, in whomsoeuer they discryed it, the son of God must needes checke it in so excellent an Apostle:
And Here holy and blessed brothers, having knit up the third motive of our Saviour's reprehension, drawn from this Sins acceptance even among the Sons of men, to wit, that if they have taken acceptions to it, in whomsoever they descried it, the son of God must needs check it in so excellent an Apostle:
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I would gladly cease to trouble you any further at this present, lest being altogether in this place feeding of your soules, I should forget you must haue time at home to refresh your selues.
I would gladly cease to trouble you any further At this present, lest being altogether in this place feeding of your Souls, I should forget you must have time At home to refresh your selves.
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But because I remember that Nathans erat homo quidam diues, there was a certaine ritch man that wronged his poore neighbour by him, will doe little good without tu ipse es, &c. except it be laid close to the party trespassing:
But Because I Remember that Nathans erat homo quidam dives, there was a certain rich man that wronged his poor neighbour by him, will do little good without tu ipse es, etc. except it be laid close to the party trespassing:
suffer mee I beseech you in the meekenesse of your spirits, to minister this purging pill which our Sauiour offered Peter, to this Christian presence and this honorable Citie:
suffer me I beseech you in the meekness of your spirits, to minister this purging pill which our Saviour offered Peter, to this Christian presence and this honourable city:
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and I suppose (if it worke well with you) ye will readily confesse, that there are many causes giuen on your parts, which might mooue the sonne of God, with greater reason to checke you in these dayes for your giddish Curiositie,
and I suppose (if it work well with you) you will readily confess, that there Are many Causes given on your parts, which might move the son of God, with greater reason to check you in these days for your giddish Curiosity,
then in the dayes of his flesh he had to reprooue Saint Peter: so that woorthily he might transfer his speech from the Apostle with Quid ad vos? O foolish Citizens, you are in many things too much exceedingly curious, which little doe concerne you, and lesse auayle you.
then in the days of his Flesh he had to reprove Saint Peter: so that worthily he might transfer his speech from the Apostle with Quid ad vos? Oh foolish Citizens, you Are in many things too much exceedingly curious, which little do concern you, and less avail you.
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Saint Peter that great and woorthie antesignanus of the Church, which in the fayre streamer of his true confession, did beare the glorious name of Iesus Christ, the euerlasting sonne of his euer-liuing father,
Saint Peter that great and worthy Antesignanus of the Church, which in the fair streamer of his true Confessi, did bear the glorious name of Iesus christ, the everlasting son of his everliving father,
Verily if the sonne of God were on the earth in these dayes, seeing men when hee cryeth o Quaerite viam antiquam, Sirs look which is the old way, that is the good way, be sure ye walke in that,
Verily if the son of God were on the earth in these days, seeing men when he Cries o Seek viam antiquam, Sirs look which is the old Way, that is the good Way, be sure you walk in that,
And if euer that were true which long since was affirmed in things of ciuill life, that est natura hominum nouitatis auida, all men from their cradles delight in vncouth nouelties,
And if ever that were true which long since was affirmed in things of civil life, that est Nature hominum nouitatis auida, all men from their cradles delight in uncouth novelties,
where amongst other kindes no doubt of sundry errours, you shall see men by fower meanes bewray their curiosity, by which they are ledde to listen after nouelties. 1 For either they must euery day haue new teachers to instruct thē, alwayes one man will bee stale, they must haue choyse, 2 or if the same man still teach, he must prouide them some newe doctrine, ordinarie dishes will cloy their daintie stomacks: 3 or if hee doe deliuer them common lessons, he must not say he hath them by common meanes, the least must be by visions,
where among other Kinds no doubt of sundry errors, you shall see men by fower means bewray their curiosity, by which they Are led to listen After novelties. 1 For either they must every day have new Teachers to instruct them, always one man will be stale, they must have choice, 2 or if the same man still teach, he must provide them Some new Doctrine, ordinary Dishes will cloy their dainty stomachs: 3 or if he do deliver them Common Lessons, he must not say he hath them by Common means, the least must be by visions,
nor bring no strāge doctrine, nor receiue it but by common meanes, hee must confirme it by extraordinarie courses, he must be one that is able to doe some myracles,
nor bring no strange Doctrine, nor receive it but by Common means, he must confirm it by extraordinary courses, he must be one that is able to do Some Miracles,
or else if none of these, but that it be commune sanctorum, according to the accustomed forme of plaine and wholesome doctrine that a man shall vtter, his auditory wil not sticke to tell him in these dayes, that they could haue sayde as much themselues as this is,
or Else if none of these, but that it be commune sanctorum, according to the accustomed Form of plain and wholesome Doctrine that a man shall utter, his auditory will not stick to tell him in these days, that they could have said as much themselves as this is,
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But as Saint Paul sayd, O stulti Galatae quis vos fascinauit, &c. O foolish Galathians, who hath bewitched your mindes, that yee should not obey the truth of Iesus Christ:
But as Saint Paul said, O stulti Galatae quis vos fascinauit, etc. Oh foolish Galatians, who hath bewitched your minds, that ye should not obey the truth of Iesus christ:
O ye fond and foolish giddie-headed Londoners, who hath besotted your soules and vnderstandings, that thus you estrange your selues from sound doctrine and holie exhortations,
Oh you found and foolish giddy-headed Londoners, who hath besotted your Souls and understandings, that thus you estrange your selves from found Doctrine and holy exhortations,
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and are so vainely inamored on euery new-found trifle? I must still speak to you in the Apostles phrase, Quid dicam? alas what shall I say vnto you? shall I prayse you in this? no (God wot) I cannot prayse you;
and Are so vainly enamoured on every newfound trifle? I must still speak to you in the Apostles phrase, Quid dicam? alas what shall I say unto you? shall I praise you in this? no (God wot) I cannot praise you;
had ye liued in Christs time, and beene of such a disposition, he would haue beene at you with Quid ad vos? why what is the matter sirs? will nought but strange things serue you? this curiositie becomes not them that will be my Disciples.
had you lived in Christ time, and been of such a disposition, he would have been At you with Quid ad vos? why what is the matter Sirs? will nought but strange things serve you? this curiosity becomes not them that will be my Disciples.
Thus much might serue to haue spoken in generalitie, but because I am taking my leaue of the second part of my text, which is Christs action, his reproofe of Curiositie, let it not offend you if I stand a little longer in buckling on euery ioynt of this reprehension, that it may sit the faster to the backes of such offenders.
Thus much might serve to have spoken in generality, but Because I am taking my leave of the second part of my text, which is Christ actium, his reproof of Curiosity, let it not offend you if I stand a little longer in buckling on every joint of this reprehension, that it may fit the faster to the backs of such offenders.
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but if they should goe to Church, they would wish to heare a yong eloquent scholler, newe come from the Vniuersitie, one that wil giue them the flower and creame of his flowing witte,
but if they should go to Church, they would wish to hear a young eloquent scholar, new come from the university, one that will give them the flower and cream of his flowing wit,
Indeede such was the affection of the vnthankfull Iewes, both to Iohn the Baptist, and to Christ his Master, they were strange Doctors, and therefore had great audience.
Indeed such was the affection of the unthankful Iewes, both to John the Baptist, and to christ his Master, they were strange Doctors, and Therefore had great audience.
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and as for his life or behauiour amongst the people, Nec edens venit nec bibens, he came neither eating nor drinking as others, which because they are sociable, are tearmed gluttons and wine-bibbers:
and as for his life or behaviour among the people, Nec edens venit nec bibens, he Come neither eating nor drinking as Others, which Because they Are sociable, Are termed gluttons and wine-bibbers:
when there were tydings of one that baptised men in Iorden, and a fame was spred of his strickt and spotlesse life, Ad visendum illum curiositas & nouarum rerum studium mul•os excitauit, What for curiositie,
when there were tidings of one that baptised men in Jordan, and a fame was spread of his strict and spotless life, Ad visendum Ilum curiositas & nouarum rerum studium mul•os excitauit, What for curiosity,
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and what for other causes, all Ierusalem and Iewry, yea, all the regions neere them flockte foorth in heapes to see Iohn Baptist: the people must needes heare and see such a new-come Prophet, exiuit tota Hierosolima &c. sayth Saint Mathew, all the Citie ranne foorth into the wildernesse to behold him.
and what for other Causes, all Ierusalem and Jewry, yea, all the regions near them flockte forth in heaps to see John Baptist: the people must needs hear and see such a newcome Prophet, exiuit tota Hierusalem etc. say Saint Matthew, all the city ran forth into the Wilderness to behold him.
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For first when he heard his Sermons & matchlesse wonders, hee was exceedingly desirous to get but one sight of him, thinking it was either Elias which should come againe,
For First when he herd his Sermons & matchless wonders, he was exceedingly desirous to get but one sighed of him, thinking it was either Elias which should come again,
And as this was true amongst the Iewes, so certainely it is too true amongst vs Christians, Chremes Terentianus nouum vic num non vult fodere aut arare, as the old man in the Comedy would not haue his new neighbour worke,
And as this was true among the Iewes, so Certainly it is too true among us Christians, Chremes Terentianus Novum Vic num non vult fodere Or arare, as the old man in the Comedy would not have his new neighbour work,
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Tell them where they may heare an Honourable Bishop preach, a reuerend Prelate, or an auncient graue diuine, tush, they know what these are, temporising formalists, a sort of silken Doctours, such as when a man heares their text, hee may gesse himselfe what will be al their Sermon:
Tell them where they may hear an Honourable Bishop preach, a reverend Prelate, or an ancient graven divine, tush, they know what these Are, temporising formalists, a sort of silken Doctors, such as when a man hears their text, he may guess himself what will be all their Sermon:
if yee can giue them intelligence of such a man, Oh for Gods sake where teacheth hee, to him they will runne for haste without their dinners, sit waiting by his church till the doore be open,
if ye can give them intelligence of such a man, O for God's sake where Teaches he, to him they will run for haste without their dinners, fit waiting by his Church till the door be open,
Indeede these NONLATINALPHABET libenter sua recentia poemata legunt, these buzzing piddlers loue to be alwayes doing, notable sturring fellowes, they will not sticke to allow you three sermons in a day (such as they can) good ordinarie table-talke,
Indeed these Libenter sua recentia poemata legunt, these buzzing piddlers love to be always doing, notable stirring Fellows, they will not stick to allow you three Sermons in a day (such as they can) good ordinary Table talk,
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was the common disturber of the whole state of Italy: so wee not many yeeres since haue pittifully tasted, that these vpstart teachers haue so shaked this Church and Kingdome,
was the Common disturber of the Whole state of Italy: so we not many Years since have pitifully tasted, that these upstarted Teachers have so shaked this Church and Kingdom,
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as if the care and wisedome of our gracious Prince (whose life & gouernment the Lord continue as the firmamēt) together with the incorrupted integrity of some reuerend Bishops (whom God long maintaine & increase their numbers) had not religiously preuented & withstood them, it had been very dangerous,
as if the care and Wisdom of our gracious Prince (whose life & government the Lord continue as the firmament) together with the incorrupted integrity of Some reverend Bishops (whom God long maintain & increase their numbers) had not religiously prevented & withstood them, it had been very dangerous,
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As for your new-found doctors, take S. Paules soūd counsel, purchase not after your own lusts and itching appetites, euery day such huge heaps of strāge & vpstart teachers:
As for your newfound Doctors, take S. Paul's found counsel, purchase not After your own Lustiest and itching appetites, every day such huge heaps of strange & upstarted Teachers:
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and nuzzle you in their owne deuised fables, our Sauiour which warned you of them by Saint Paul before, would tell you of them nowe if hee were amongst you, with Quid ad vos? this curiositie is not tollerable, that you will listen to no Preachers,
and nuzzle you in their own devised fables, our Saviour which warned you of them by Saint Paul before, would tell you of them now if he were among you, with Quid ad vos? this curiosity is not tolerable, that you will listen to no Preachers,
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And if I may be so perswasiue with you, as by these exhortations to haue drawne you from these teachers, lette me admonish by your patience of that choyce which you make of doctrines,
And if I may be so persuasive with you, as by these exhortations to have drawn you from these Teachers, let me admonish by your patience of that choice which you make of doctrines,
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and the people of Bethania among the Iewes, flockte in great concourse to the house of Mary, whose brother our Sauiour had then raysed from his graue, but it was not for any loue to heare Christ Iesus preach,
and the people of Bethany among the Iewes, flockte in great concourse to the house of Marry, whose brother our Saviour had then raised from his graven, but it was not for any love to hear christ Iesus preach,
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Sperabant enim referente Lazaro, de altera vita aliquid audire, the reason was, because they were in hope that Lazarus would report vnto them some strange occurrents, which his wandring soule had seene in a forraine world:
Sperabant enim referente Lazarus, de altera vita Aliquid Audire, the reason was, Because they were in hope that Lazarus would report unto them Some strange occurrents, which his wandering soul had seen in a foreign world:
and so amongst many of both sorts since it is too manifestly true, that Communia quanquam optima fastidiuntur, the most commendable thinges once waxing common, are but contemptible.
and so among many of both sorts since it is too manifestly true, that Communia quanquam optima fastidiuntur, the most commendable things once waxing Common, Are but contemptible.
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yet in maxima suorum verborum copia translatis & alienis magis delect antur verbis quam proprijs & suis, in the greatest store of varietie in their owne, theyr mouthes are for none but spruse out-landish tearms:
yet in maxima suorum verborum copia translatis & alienis magis delect antur verbis quam proprijs & suis, in the greatest store of variety in their own, their mouths Are for none but spruse outlandish terms:
For if you can heare of one within a church or chappel, lately built with the ends scituate north & south (for east & west were too too superstitious) will warne you that such a day he wil teach or speake, (for to say he would preach were a word too triniall) and in his exercise will shew you a cunning modell of perfect discipline, lately wyth great trauell fetchte from beyonde the seas:
For if you can hear of one within a Church or chapel, lately built with the ends situate north & south (for east & west were too too superstitious) will warn you that such a day he will teach or speak, (for to say he would preach were a word too triniall) and in his exercise will show you a cunning model of perfect discipline, lately with great travel fetchte from beyond the Seas:
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in one word, ratified by the powerfull authoritie of that Honourable Court of Parliament, and thus long experimented to haue beene both peace-full and religious:
in one word, ratified by the powerful Authority of that Honourable Court of Parliament, and thus long experimented to have been both peaceful and religious:
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but new-hatched in the braines:) and these studied Sermons should bee duely changed into extemporany exercises, in a moment apprehended vpon the first view of the text:
but new-hatched in the brains:) and these studied Sermons should be duly changed into extemporany exercises, in a moment apprehended upon the First view of the text:
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nor he himself can well repeate againe, this is an Orator for you to pray with, a worthy teacher for you to learne with, this is a fellow that is for your tooth indeede:
nor he himself can well repeat again, this is an Orator for you to pray with, a worthy teacher for you to Learn with, this is a fellow that is for your tooth indeed:
And (alas) what are these wonders, or your selues which so admire them? Surely (for the things themselues which so much affect you) as in poynts of action Cuncta plebs nouarum rerum studio coniuratorum incaept a saepe probat, the rude and vulgar multitude lendes a readie eare to seditious speeches,
And (alas) what Are these wonders, or your selves which so admire them? Surely (for the things themselves which so much affect you) as in points of actium Everything plebs nouarum rerum study coniuratorum incaept a saepe Probat, the rude and Vulgar multitude lends a ready ear to seditious Speeches,
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and is exceeding proane to mutinous insurrection, though they neither haue cause from their Prince, nor find safetie for themselues, onely because they loue to see straunge alterations:
and is exceeding proane to mutinous insurrection, though they neither have cause from their Prince, nor find safety for themselves, only Because they love to see strange alterations:
so in matters of knowledge, and but bare contemplation, Rarò dicta etiam si pessimè frequentissimè tamen applauduntur, these things which gaine the great applause in popular assemblies, are not imbraced for their wel-deseruing worthinesse,
so in matters of knowledge, and but bore contemplation, Rarò dicta etiam si pessimè frequentissimè tamen applauduntur, these things which gain the great applause in popular assemblies, Are not embraced for their well-deserving worthiness,
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And for your selues, the great masters of these deuises, it is true which Batracus sayd once in the Poet, Cura viris grauibus rerum solet esse suarum, wise men attend that which concernes them neerest:
And for your selves, the great Masters of these devises, it is true which Batracus said once in the Poet, Cure Viris grauibus rerum Solent esse suarum, wise men attend that which concerns them nearest:
but it is as true which his fellow tolde him in the same eglogue, that Cura viris leuibus rerum solet esse nouarum, they which are deuoted so to these new-found pageants, are but vaine giddie headed shittlewitted fellowes, there is no staied wisedome, no sound iudgement in them.
but it is as true which his fellow told him in the same eclogue, that Cure Viris leuibus rerum Solent esse nouarum, they which Are devoted so to these newfound pageants, Are but vain giddy headed shittlewitted Fellows, there is no stayed Wisdom, no found judgement in them.
Therefore I must needes call to you, O ciues, ciues, good gentle citizens, leaue off this running and mad-brainde appetite, of hearing vncouth and vpstart doctrines,
Therefore I must needs call to you, O ciues, ciues, good gentle Citizens, leave off this running and mad-brainde appetite, of hearing uncouth and upstarted doctrines,
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if your new-founde platformes bee for the most part corrupter then plaine antiquitie, and your selues for following them be worthily reputed, with graue and wise men to bee but vaine and childish, I must needs say to you as Christ did to S. Peter, Quid haec advos? why listen you after nouelties? why should nought content you but strange things and out-landish?
if your newfound platforms be for the most part corrupter then plain antiquity, and your selves for following them be worthily reputed, with graven and wise men to be but vain and childish, I must needs say to you as christ did to S. Peter, Quid haec advos? why listen you After novelties? why should nought content you but strange things and outlandish?
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Surely I remember Diues his supplication which hee made from hell to father Abraham, that he would sende good Lazarus to his Fathers house, to warne his fiue brethren lest they came to his torments:
Surely I Remember Diues his supplication which he made from hell to father Abraham, that he would send good Lazarus to his Father's house, to warn his fiue brothers lest they Come to his torments:
Doubtlesse this dāned man in hell, hath many like him left behind on earth, which thinking that recentissima quaeque correcta sunt & emendata maximè, all things of the latest are of the best edition,
Doubtless this damned man in hell, hath many like him left behind on earth, which thinking that recentissima quaeque Correcta sunt & emendata maximè, all things of the latest Are of the best edition,
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cannot indure to bee taught by men, if they will say they were brought vp with Saint Paul at the feete of Gamaliell, and so had their learning by studie and instruction:
cannot endure to be taught by men, if they will say they were brought up with Saint Paul At the feet of Gamaliel, and so had their learning by study and instruction:
If some can rudely protest that they neuer troubled schoole, nor sawe an Vniuersitie, that they were neuer infected with those prophance sciences, which they commonly call the seuen Liberall Arts,
If Some can rudely protest that they never troubled school, nor saw an university, that they were never infected with those prophance sciences, which they commonly call the seuen Liberal Arts,
nor neuer yet could write or reade one English line, but that what they haue was taught from God by visions, that he hath sent them Angels to shew them things to come, that hee hath schooled them by straunge dreames,
nor never yet could write or read one English line, but that what they have was taught from God by visions, that he hath sent them Angels to show them things to come, that he hath schooled them by strange dreams,
how to reprooue the people, that such a one is Enoch, which should come before doomes day (though thousandes know where he was borne in a poore sorie village):
how to reprove the people, that such a one is Enoch, which should come before dooms day (though thousandes know where he was born in a poor sorry village):
and another is Elias, (though he be a sillie glouer, and for neede is faine to worke foorth to another) if you can heare of such a one that will bring you these newes from heauen, away with your great Clarkes, your learned students, your great diuines, they haue a little skill by the Booke,
and Another is Elias, (though he be a silly glover, and for need is feign to work forth to Another) if you can hear of such a one that will bring you these news from heaven, away with your great Clerks, your learned Students, your great Divines, they have a little skill by the Book,
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and your selues must be hispani olized, alwaies stirring and finding newe inuensions, content with none but them which teach from heauen, your doctours learning whome you will follow, must be infused by secret inspiratiō.
and your selves must be Spaniards olized, always stirring and finding new inuensions, content with none but them which teach from heaven, your Doctors learning whom you will follow, must be infused by secret inspiration.
But (one word by your fauour) if that be true which Abraham replied to Diues, that they which will not listen to Moses nor the Prophets, will not bee perswaded though one should rise from death:
But (one word by your favour) if that be true which Abraham replied to Diues, that they which will not listen to Moses nor the prophets, will not be persuaded though one should rise from death:
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you were best take that counsell from me, which Piso gaue to Tully, a noua ad veterem academiam reuertite, hold you to Scriptum est, and to them which can deliuer it, that is the golden rule which can leade you vppe to heauen:
you were best take that counsel from me, which Piso gave to Tully, a noua ad veterem academiam reuertite, hold you to Scriptum est, and to them which can deliver it, that is the golden Rule which can lead you up to heaven:
which neither seeke newe teachers, nor gape for newe assertions, nor would aduise their Rabbyes to looke for inspirations, onely they could wish, that the Religion which they preach might bee countenanced with some myracles which these men should practise.
which neither seek new Teachers, nor gape for new assertions, nor would advise their Rabbies to look for inspirations, only they could wish, that the Religion which they preach might be countenanced with Some Miracles which these men should practise.
Belike the vndoubted veritie of the aeternal God-head, whose spirit first breathed the holy writ: the sacred maiestie of those heauenly oracles, which euery where are full of high authoritie:
Belike the undoubted verity of the Eternal Godhead, whose Spirit First breathed the holy writ: the sacred majesty of those heavenly oracles, which every where Are full of high Authority:
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and the meeke obedience which through all the world hath beene performed to her royall lawes, is not able to winne men to beleeue God or true Religion,
and the meek Obedience which through all the world hath been performed to her royal laws, is not able to win men to believe God or true Religion,
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except he will yeeld so farre to feede their faythlesse fancy, as that at euery pinch to gaine their good beleefe, he will worke some myracle in the heauens, the earth, or depth.
except he will yield so Far to feed their faithless fancy, as that At every pinch to gain their good belief, he will work Some miracle in the heavens, the earth, or depth.
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O God forbid, will men bee so incredulous? will not the creature rest in the word of his creator? or shall not sinfull wretched miserable man beleeue the onely word of Christ Iesus his Redeemer? farre be it from the heart of any Christian, to denie sweete entrance to the message of his Sauiour.
O God forbid, will men be so incredulous? will not the creature rest in the word of his creator? or shall not sinful wretched miserable man believe the only word of christ Iesus his Redeemer? Far be it from the heart of any Christian, to deny sweet Entrance to the message of his Saviour.
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But whether shall I turne to exclaime of this foule trespasse, but onely to my Lord which is offended by it? The Iewes not admitting Christs heauenly Doctrine, importuned him with volumus a te signum videre, Sir wee would see your Sermons ratified with some rare myracles,
But whither shall I turn to exclaim of this foul trespass, but only to my Lord which is offended by it? The Iewes not admitting Christ heavenly Doctrine, importuned him with volumus a te signum To see, Sir we would see your Sermons ratified with Some rare Miracles,
and so (God helpe vs) many in this age will aske the poore scorned Leuits, Sir what can yee doe to auouch your deere religion? what can you perform to grace it more then I? can you stay the sunne in his sphaere with your prayers,
and so (God help us) many in this age will ask the poor scorned Leuits, Sir what can ye do to avouch your deer Religion? what can you perform to grace it more then I? can you stay the sun in his sphere with your Prayers,
or with your Orisons strike fire from the cloudes? can you make a gourd in one day bud and blossome? or cause the greene-leaued fig-tree to wither in a trise? can you fill the vallies with water at a becke? or drie the channels of the red and maine vast sea? let me see these things & strait I will beleeue you,
or with your Orisons strike fire from the Clouds? can you make a gourd in one day bud and blossom? or cause the greene-leaued Fig tree to wither in a trice? can you fill the valleys with water At a beck? or dry the channels of the read and main vast sea? let me see these things & strait I will believe you,
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but without some signe or token, if there bee no wondrous myracle, if wee take not vppon vs that wee can dislodge the diuell (though God knoweth he were coniured to be for vs,
but without Some Signen or token, if there be no wondrous miracle, if we take not upon us that we can dislodge the Devil (though God Knoweth he were conjured to be for us,
the citing of the Fathers, the alleadging of the Councelles, and what you will beside, all is but friuolous, our Religion is but bare, and our proofes too slender:
the citing of the Father's, the alleging of the Councils, and what you will beside, all is but frivolous, our Religion is but bore, and our proofs too slender:
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But whilst you are thus affected, I may say of you as another sayd of the Iewes, Curiositas vos trahit plus quam charitas, neque vos amor ducit sed admiratio, as they came to Christ,
But while you Are thus affected, I may say of you as Another said of the Iewes, Curiositas vos trahit plus quam charitas, neque vos amor Ducit sed admiratio, as they Come to christ,
For shame leaue off such childish trifling fashions, expect not that which God hath neuer promised, his word he hath giuen, but not assured you wonders.
For shame leave off such childish trifling fashions, expect not that which God hath never promised, his word he hath given, but not assured you wonders.
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I would yee would imitate Elianus the sophister, which because he neuer trauailed beyonde the coast of Italy, neuer went aboorde to sayle, nor neuer saw the sea;
I would ye would imitate Elianus the sophister, which Because he never travailed beyond the coast of Italy, never went aboard to sail, nor never saw the sea;
for heauen and earth cryeth out of this your fancie, Quid haec ad vos? what looke yee nowe for wonders? the Scriptures are able to make good seruants perfect.
for heaven and earth Cries out of this your fancy, Quid haec ad vos? what look ye now for wonders? the Scriptures Are able to make good Servants perfect.
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Thus farre (men, brethren, and Fathers) I haue praeumed to make this reprehension somewhat acquainted with you, finding you in condition not much vnlike Saint Peter, wherein (for that which is past) I beseech you haue patience with mee, not for the matter which I haue spoken from my conscience ▪ but for my tediousnesse, which is much beyonde my custome:
Thus Far (men, brothers, and Father's) I have praeumed to make this reprehension somewhat acquainted with you, finding you in condition not much unlike Saint Peter, wherein (for that which is passed) I beseech you have patience with me, not for the matter which I have spoken from my conscience ▪ but for my tediousness, which is much beyond my custom:
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and for that which remaineth to make vp my conclusion, let mee adde but this one word by your Christian clemencie, to make you abhorre this new-fangled Curiositie:
and for that which remains to make up my conclusion, let me add but this one word by your Christian clemency, to make you abhor this newfangled Curiosity:
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And as for those which needes will be (not their schollers but their sectaries,) and learne nothing else but news and nouelties, let Saint Paul that great artist shew you their iust proportions,
And as for those which needs will be (not their Scholars but their sectaries,) and Learn nothing Else but news and novelties, let Saint Paul that great artist show you their just proportions,
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and hee will tell you they are but ignorant people, yet vildely arrogant; and therefore both erronious in their iudgement, and corrupt of conuersation:
and he will tell you they Are but ignorant people, yet vildly arrogant; and Therefore both erroneous in their judgement, and corrupt of Conversation:
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Wherefore blessed and beloued Citizens, passing ouer in silence these so important poynts, touching the nature of these Doctours, and their deceiued followers:
Wherefore blessed and Beloved Citizens, passing over in silence these so important points, touching the nature of these Doctors, and their deceived followers:
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and for the aduauncing of your soules to eternall happinesse, abandon and disclayme this fruitlesse Curiositie, whereof this Citie of late hath beene so much detected:
and for the advancing of your Souls to Eternal happiness, abandon and disclaim this fruitless Curiosity, whereof this city of late hath been so much detected:
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as for your new-founde teachers, their strange assertions, their vncouth reuelations, their supposed wonders, Quid hae• ad vos? why should these things seduce you? it is inough for you, (would GOD I might attaine it) rightly to know Iesus Christ, and him for vs crucified.
as for your newfound Teachers, their strange assertions, their uncouth revelations, their supposed wonders, Quid hae• ad vos? why should these things seduce you? it is enough for you, (would GOD I might attain it) rightly to know Iesus christ, and him for us Crucified.
To that sweete Sauiour, with his glorious father and our blessed comforter, three persons and one God, bee all power and maiestie, glorie and dominion ascribed for euermore, Amen.
To that sweet Saviour, with his glorious father and our blessed comforter, three Persons and one God, be all power and majesty, glory and dominion ascribed for evermore, Amen.
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THat which blessed Vriel in learned Esdras, reputed an infirmitie in his high aspiring thoughts, that eleuatum cor eius vias Domini cōprehendere voluit, his heart beeing swelled aboue due compasse, meant to reach the secrets of Gods high wonders, is nowe a maladie vniuersall in the world, which hath seazed too deepely on the sons of Adam. For humana ratio diuina facta inuestigare studet, as one hath wel obserued, the sore and watrish eye of mans weake vnderstanding,
THat which blessed Uriel in learned Ezra, reputed an infirmity in his high aspiring thoughts, that eleuatum cor eius Ways Domini cōprehendere voluit, his heart being swelled above due compass, meant to reach the secrets of God's high wonders, is now a malady universal in the world, which hath seized too deeply on the Sons of Adam. For Humana ratio Divine facta inuestigare studet, as one hath well observed, the soar and waterish eye of men weak understanding,
For the first, as touching the essence of the eternall Godhead, though that be true which Saint Paul hath remembred vs, that NONLATINALPHABET there are but some certaine things which may be apprehended of the deitie,
For the First, as touching the essence of the Eternal Godhead, though that be true which Saint Paul hath remembered us, that there Are but Some certain things which may be apprehended of the deity,
and as for himselfe, hee inhabiteth inaccessibilem lucem, an endlesse immortall incomprehensible light, to which no creature that is corruptible can attain,
and as for himself, he Inhabiteth inaccessibilem lucem, an endless immortal incomprehensible Light, to which no creature that is corruptible can attain,
yet hath it euermore beene too euidently apparent, how inquisitiue mans nature hath beene to search that secret, not onely amongst the Gentiles, but with Gods chosen people.
yet hath it evermore been too evidently apparent, how inquisitive men nature hath been to search that secret, not only among the Gentiles, but with God's chosen people.
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Amongst the Pagans, (those straungers from the couenant) what one thing did Hiero that infamous tyrant, more busilie demand or seek to know of Simonides that learned and great Philosopher,
among the Pagans, (those Strangers from the Covenant) what one thing did Hiero that infamous tyrant, more busily demand or seek to know of Simonides that learned and great Philosopher,
Like him I remember a storie of Caius Cotta, in the Romane Orator, to whom when Velleius by the light of nature had graunted there was a God which guided all this engine, it was not sufficient to rest in that good answere,
Like him I Remember a story of Caius Cotta, in the Roman Orator, to whom when Velleius by the Light of nature had granted there was a God which guided all this engine, it was not sufficient to rest in that good answer,
but needes hee must learne of him yet more instructions, vndenam & vbinam, qualesque cum corpore tum animâ essent, from whence and where they were: their shape and true condition.
but needs he must Learn of him yet more instructions, vndenam & vbinam, qualesque cum corpore tum animâ essent, from whence and where they were: their shape and true condition.
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how much was that good Father of the Church Saint Augustine, ouertaken with a fitte of this Curiositie? when in his Booke which hee compiled of the holy Trinitie, hee attempted to comprise all these deepe darke mysteries, of three persons in the Godhead, yet but one pure essence:
how much was that good Father of the Church Saint Augustine, overtaken with a fit of this Curiosity? when in his Book which he compiled of the holy Trinity, he attempted to comprise all these deep dark Mysteres, of three Persons in the Godhead, yet but one pure essence:
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howe restlesse was his minde, and how vnquiet all his studies, in seeking and searching foorth the Godheads blessed maiestie, to determine all these questions by some like probabilitie? God wot a taske of difficultie, if not impossible.
how restless was his mind, and how unquiet all his studies, in seeking and searching forth the Godheads blessed majesty, to determine all these questions by Some like probability? God wot a task of difficulty, if not impossible.
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And to leade you backward to precedent ages, the scripture hath true testimonies of this infirmitie, which may shew the contagion of this disease, not onely in the people, but in the Prophet also.
And to lead you backward to precedent ages, the scripture hath true testimonies of this infirmity, which may show the contagion of this disease, not only in the people, but in the Prophet also.
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For if yee looke into the monuments of the sonnes of Iacob, you may remember in the publishing of the royall Lawe, that when God would meete Moses in the mount of Sina, hee commaunded the multitude should not ascend the hill,
For if ye look into the monuments of the Sons of Iacob, you may Remember in the publishing of the royal Law, that when God would meet Moses in the mount of Sina, he commanded the multitude should not ascend the hill,
but touch not my annoynted, so wonderfull precise was God in this behalfe, that the people were not onely interdicted to goe vp, but further they might not so much as touch the mountaine:
but touch not my anointed, so wonderful precise was God in this behalf, that the people were not only interdicted to go up, but further they might not so much as touch the mountain:
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and (alas) all this was but for feare of one thing, lest they should gaze or stare on him that spake with Moses. So proane is mans frayle and sinfull nature, to be prying into Gods eternall essence, that to restraine their busie and lawlesse Curiositie, he was enforced first to giueforth his prohibition vnto Israel,
and (alas) all this was but for Fear of one thing, lest they should gaze or stare on him that spoke with Moses. So proane is men frail and sinful nature, to be prying into God's Eternal essence, that to restrain their busy and lawless Curiosity, he was Enforced First to giueforth his prohibition unto Israel,
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and if not these neither could be sufficient, to terrifie them with feare and awe of death, that euerie offender in breaking of the boundes, should either bee stoned or striken through with darts.
and if not these neither could be sufficient, to terrify them with Fear and awe of death, that every offender in breaking of the bounds, should either be stoned or stricken through with darts.
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Gods sacred wisedome foresaw that appetite of looking into hidden things, and things forbidden, yea euen in Israel, that Kingly priesthood, that chosen generation, the scepter of his inheritance.
God's sacred Wisdom foresaw that appetite of looking into hidden things, and things forbidden, yea even in Israel, that Kingly priesthood, that chosen generation, the sceptre of his inheritance.
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For whereas in speciall there are two choyce blessings which God imparteth to wretched sinfull man, to witte, gratia & gloria, the graces of his spirite,
For whereas in special there Are two choice blessings which God imparts to wretched sinful man, to wit, Gratia & gloria, the graces of his Spirit,
the first God had bountifully bestowed vppon his faithfull seruant, for he himselfe could say, inueni equidem gratiam, Lord I haue found fauour and acceptance in thy sight:
the First God had bountifully bestowed upon his faithful servant, for he himself could say, Inueni equidem gratiam, Lord I have found favour and acceptance in thy sighed:
and this (one would thinke) might well haue satisfied him, for God sayth where hee giueth it, sufficit mea gratia, my grace is sufficient for them which may receiue it.
and this (one would think) might well have satisfied him, for God say where he gives it, sufficit mea Gratia, my grace is sufficient for them which may receive it.
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But were the blessings of his spirit neuer so excellent, neuer so manifold, yet all would not content Moses, or giue him satisfaction, till hee had exceedingly importuned God with his second earnest boone, ostende mihi etiam & gloriam tuam:
But were the blessings of his Spirit never so excellent, never so manifold, yet all would not content Moses, or give him satisfaction, till he had exceedingly importuned God with his second earnest boon, ostend mihi etiam & gloriam tuam:
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Ostende mihi gloriam tuam, O Lord giue me a sight of thy glorious essence, let me behold the Godheads substance, suffer me to see thee in thy blessed nature, I haue felt thy grace Lord,
Ostend mihi gloriam tuam, Oh Lord give me a sighed of thy glorious essence, let me behold the Godheads substance, suffer me to see thee in thy blessed nature, I have felt thy grace Lord,
for as he had learned from the sonne of Amos, that x nomen dei admirabile est non explicabile, the fearefull name of great Iehouah, is far more admirable then explicable, more fitte for men to wonder at then easie to expound:
for as he had learned from the son of Amos, that x Nome dei admirabile est non explicabile, the fearful name of great Jehovah, is Far more admirable then explicable, more fit for men to wonder At then easy to expound:
so knew hee likewise from the royall Prophet, that Gods high throne y is aboue the Cherubines, supra omnem s•ientiae plenitudi•e••, aboue the reach of the greatest students learning:
so knew he likewise from the royal Prophet, that God's high throne y is above the Cherubim, supra omnem s•ientiae plenitudi•e••, above the reach of the greatest Students learning:
for z Deo quamuis nihil nol•s sit praesentius, eodem tamen nihil in•omprehensibilius, though nothing in the world bee neerer vs then Gods goodnesse, by which wee liue, wee moue, and haue our being:
for z God quamuis nihil nol•s fit praesentius, Eodem tamen nihil in•omprehensibilius, though nothing in the world be nearer us then God's Goodness, by which we live, we move, and have our being:
and yet hath liued after it? The impossibilitie of attayning to that secret wisedome, Peter had questionlesse obserued by these foure branches, which commonly are distinguished in his vnmeasurable greatnesse:
and yet hath lived After it? The impossibility of attaining to that secret Wisdom, Peter had questionless observed by these foure branches, which commonly Are distinguished in his unmeasurable greatness:
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So that for this poynt Saint Peter might well doe as afterwards Saint Paul did in the like meditation, not hope to compasse the full knowledge of the God-head,
So that for this point Saint Peter might well do as afterwards Saint Paul did in the like meditation, not hope to compass the full knowledge of the Godhead,
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for all the world like Ioseph in Pharaoes Court, who perfectly knewe his brethren which came to buy some corne, but was not knowne of them, they had forgotten their brother.
for all the world like Ioseph in Pharaoh's Court, who perfectly knew his brothers which Come to buy Some corn, but was not known of them, they had forgotten their brother.
But for the other two parcelles in the glorious God-head, namely his wōdrous works and his hidden secret will, I feare mee if we sift this question of Saint Iohn, hee will bee so farre spotted with curious searching them,
But for the other two parcels in the glorious Godhead, namely his wondrous works and his hidden secret will, I Fear me if we sift this question of Saint John, he will be so Far spotted with curious searching them,
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the third and last, his too carefull labouring in matters of small weight, omitting in the meane season more great important workes. Three shrewd offences, the least of them worthie of an earnest reprehension, from the great Arch-bishoppe, the shepheard of his soule,
the third and last, his too careful labouring in matters of small weight, omitting in the mean season more great important works. Three shrewd offences, the least of them worthy of an earnest reprehension, from the great Archbishop, the shepherd of his soul,
as in each of them by order, I will breefely shew you, how they must needes extort from Christ this short taxation of Quid ad te? Peter these lessons are not for thy studie.
as in each of them by order, I will briefly show you, how they must needs extort from christ this short taxation of Quid ad te? Peter these Lessons Are not for thy study.
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The first Article of our Sauiours reproofe amongst these three, is that part of Curiositie which commonly is intituled NONLATINALPHABET his bootlesse wastfull labour, in ransacking the secrets of Gods hidden closet, in prying too narrowly into his priuie chamber, in searching too busily into such darke mysteries,
The First Article of our Saviour's reproof among these three, is that part of Curiosity which commonly is entitled his bootless wasteful labour, in ransacking the secrets of God's hidden closet, in prying too narrowly into his privy chamber, in searching too busily into such dark Mysteres,
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or els by intruding thēselues into his glorious but yet most wondrous works, or lastly by searching into his hidden abstruse will, which it stands not with his liking to reueale to mortall men.
or Else by intruding themselves into his glorious but yet most wondrous works, or lastly by searching into his hidden abstruse will, which it Stands not with his liking to reveal to Mortal men.
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but for the other branches, the discussing of Gods workes, and the sifting of his will, may it please you but a little to obserue with me the drift of Peters question, which drew this answere from his Lord and Master,
but for the other branches, the discussing of God's works, and the sifting of his will, may it please you but a little to observe with me the drift of Peter's question, which drew this answer from his Lord and Master,
so that in this first Article for both these foule defaults, our Sauiour must needs keepe his corrections with him, saying, Quid ad te? neither of these faults are beseeming my Apostle.
so that in this First Article for both these foul defaults, our Saviour must needs keep his corrections with him, saying, Quid ad te? neither of these Faults Are beseeming my Apostle.
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For touching the first of these, it is a common storie which is reported by Sozomen and Socrates in their booke, of a certaine fellow which on a time came to an old Religious Father, to aske him this one question.
For touching the First of these, it is a Common story which is reported by Sozomen and Socrates in their book, of a certain fellow which on a time Come to an old Religious Father, to ask him this one question.
now then if this workmanship of the heauens, the earth, and the sea, was perfectly contriued in the stint of sixe short dayes, I beseech you resolue me by your deep learned studyed skill, what worke God had in hand before he tooke this taske,
now then if this workmanship of the heavens, the earth, and the sea, was perfectly contrived in the stint of sixe short days, I beseech you resolve me by your deep learned studied skill, what work God had in hand before he took this task,
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and how he was employed ere heauen and earth were made ▪ a bold presumptious man, that durst call God to reckoning how hee had bestowed his long fore-passed time.
and how he was employed ere heaven and earth were made ▪ a bold presumptuous man, that durst call God to reckoning how he had bestowed his long forepassed time.
And as this was for the building of these remooueable tents, so did another in the poynt of mans redemption, the meanes to rayse him to eternall mansions.
And as this was for the building of these removable tents, so did Another in the point of men redemption, the means to raise him to Eternal mansions.
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For Wheras we hold it a part of our Creede, to beleeue that Antiquus dierum, the ancient of dayes, is he that was also Flos de Iessa, the beauteous blossome which sprung from Iessaes roote, by that maine water-bowe the blessed virgins wombe:
For Whereas we hold it a part of our Creed, to believe that Antiquus Days, the ancient of days, is he that was also Flos de Iessa, the beauteous blossom which sprung from Isaiah root, by that main water-bowe the blessed Virgins womb:
there haue not wanted a number in the world, which leaning still on reason, and not rising vnto fayth, haue beene so iniurious to the omnipotencie of our God,
there have not wanted a number in the world, which leaning still on reason, and not rising unto faith, have been so injurious to the omnipotency of our God,
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as to demand this question, Qui fieri potuit vt spiritus sancti virtute, fact a vnquam fuit Iesu Christi conceptio, how Iesus Christ substantiall very mā, should be conceiued by the shadowing of Gods Spirit:
as to demand this question, Qui fieri Potuit vt spiritus sancti virtute, fact a vnquam fuit Iesu Christ conceptio, how Iesus christ substantial very man, should be conceived by the shadowing of God's Spirit:
God help, most impious & irreligious foules, which when GOD was able to make the poore earthes moysture, (apparent in the third day of the worlds creation) to bring forth herbes and trees of her owne accord, without the warme sunnes breeding comfort, which (God wot) a day after was first brought into his Chamber ▪ came not into the skie till the fourth day of creation,
God help, most impious & irreligious fowls, which when GOD was able to make the poor earth's moisture, (apparent in the third day of the world's creation) to bring forth herbs and trees of her own accord, without the warm suns breeding Comfort, which (God wot) a day After was First brought into his Chamber ▪ Come not into the sky till the fourth day of creation,
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and Almondes ripe, yet will not receiue good Gabriels true assertion, which he auouched in this selfe-same instance, that with the king of heauen nothing can bee impossible.
and Almonds ripe, yet will not receive good Gabriel's true assertion, which he avouched in this selfsame instance, that with the King of heaven nothing can be impossible.
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when hee sawe St. Iohn would needs enquier of his end, soliciting his Master, with Quid autem hic? Good Lord I knowe by thy true prophecie, by what kind of death my selfe must honour thee:
when he saw Saint John would needs enquirer of his end, soliciting his Master, with Quid autem hic? Good Lord I know by thy true prophecy, by what kind of death my self must honour thee:
tell mee sweete Iesus what shall become of Iohn, what shall bee the ende of thy beloued Disciple? Numquid vt Eno•h et Eliam reseruabis, as one reportes his question.
tell me sweet Iesus what shall become of John, what shall be the end of thy Beloved Disciple? Numquid vt Eno•h et Eliam reseruabis, as one reports his question.
but thou wilt saue him from the diuorce of his two natures, that his soule and bodie at noe time shall bee seuered, what wilt thou then doe? wilte thou translate him from earth in a moment,
but thou wilt save him from the divorce of his two nature's, that his soul and body At no time shall be severed, what wilt thou then do? wilt thou translate him from earth in a moment,
as thou diddest Enoch by thy selfe, and Elias by thy Angels? or reserue him till the laste daie, to thy second comming, that in the twinkling of an eye his bodie may be changed? Or if not so,
as thou didst Enoch by thy self, and Elias by thy Angels? or reserve him till the laste day, to thy second coming, that in the twinkling of an eye his body may be changed? Or if not so,
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What, shall he die a naturall death in his bed, and bee gathered to his Fathers in peace like Abraham? or shall the Tyrantes Sword vntimely hasten his death? shall he for thy name loose his life, as hath Iohn baptist loste his head? O euerlastinge Sonne of the euerliuing Father, answeare mee to this question, instruct me so farre that I may know Quid hic, how thou hast decreed in future time, to dispose of this man my fellow Iohn.
What, shall he die a natural death in his Bed, and be gathered to his Father's in peace like Abraham? or shall the Tyrants Sword untimely hasten his death? shall he for thy name lose his life, as hath John baptist lost his head? O everlasting Son of the everliving Father, answer me to this question, instruct me so Far that I may know Quid hic, how thou hast decreed in future time, to dispose of this man my fellow John.
so will Saint Peter in the storie of my Text, busie his poore soule that he may know before, Quid faciet Deus, his workes that are to come, the secret ordinances which no where are decreed,
so will Saint Peter in the story of my Text, busy his poor soul that he may know before, Quid faciet Deus, his works that Are to come, the secret ordinances which no where Are decreed,
Wherefore if hee will needes bee boltinge out Gods hidden misteries, and prye into his future determined accidents, it is fit hee should bee sifted for his vnlawful curiositie & for his Quid hic of S. Iohn, heare Quid ad te? from his Master.
Wherefore if he will needs be boltinge out God's hidden Mysteres, and pry into his future determined accidents, it is fit he should be sifted for his unlawful curiosity & for his Quid hic of S. John, hear Quid ad te? from his Master.
And verily the ground work which our Sauiour wel might vse, and which Peter in his owne knowledge could not but yeeld vnto, amongest great varietie of others moe, might worthily be setled on these foundations for the checking of Saint Peter in this too bold question:
And verily the ground work which our Saviour well might use, and which Peter in his own knowledge could not but yield unto, amongst great variety of Others more, might worthily be settled on these foundations for the checking of Saint Peter in this too bold question:
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that if this presumtious Curiositie of the Apostles, in studying to find forth Christs future purposes, did labour for the attayning of that kind of knowledge, which was 1 in nature impossible, in 2 reason absurd,
that if this presumtious Curiosity of the Apostles, in studying to find forth Christ future Purposes, did labour for the attaining of that kind of knowledge, which was 1 in nature impossible, in 2 reason absurd,
and with his patience to beare the sharpe reproofe of this shorte Text, where Christ calles him backe with Quid ad te? Peter soare not too hie, bee not too inquisitiue of my fathers counselles, Gods woorkes of woonder are not for thee to search.
and with his patience to bear the sharp reproof of this short Text, where christ calls him back with Quid ad te? Peter soar not too high, be not too inquisitive of my Father's Counsels, God's works of wonder Are not for thee to search.
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because hee could not founde the depth of Gods darke iudgements, But (alas) if Peter were sicke of his infirmitie, hee should haue remembred what iust Iob once told him, that as the operations of Gods handes are infinite for theyr number,
Because he could not found the depth of God's dark Judgments, But (alas) if Peter were sick of his infirmity, he should have remembered what just Job once told him, that as the operations of God's hands Are infinite for their number,
for hee which in that one instance of the dreadfull thunder, doth maruailous things which man cannot attaine, hath also in other things his pathes in the vast maine sea,
for he which in that one instance of the dreadful thunder, does marvelous things which man cannot attain, hath also in other things his paths in the vast main sea,
for hardly can wee discern the things which are on earth, and with great difficultie do we comprehend that which more neerely is before vs, as the tearmes and changes of times, of seasons, the course of yeeres,
for hardly can we discern the things which Are on earth, and with great difficulty do we comprehend that which more nearly is before us, as the terms and changes of times, of seasons, the course of Years,
and therefore admirable, if his wayes bee in the depth, and his paths bee too too darke, this knowledge must needes be aboue thy poore horizon, to finde forth with Quid hic what Christ decreed of Iohn, to scanne Gods iudgements to bee wrought in future time.
and Therefore admirable, if his ways be in the depth, and his paths be too too dark, this knowledge must needs be above thy poor horizon, to find forth with Quid hic what christ decreed of John, to scan God's Judgments to be wrought in future time.
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On a time (sayth hee) in an open plaine, the trees of the Forrest helde a generall assemblie, in which warre was concluded against the ocean, that they would remooue the boysterous waues of the sea (and to inlarge their owne possessions) would plant themselues in theyr new-dryed channels:
On a time (say he) in an open plain, the trees of the Forest held a general assembly, in which war was concluded against the Ocean, that they would remove the boisterous waves of the sea (and to enlarge their own possessions) would plant themselves in their new-dryed channels:
and bearing downe before them her Okes and Caedars, would conquere for themselues another Kingdome: but both their designements were eftsoone frustrated, for the enkindled fire consumed the Forrest trees,
and bearing down before them her Oaks and Cedars, would conquer for themselves Another Kingdom: but both their designments were eftsoon frustrated, for the enkindled fire consumed the Forest trees,
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and their plat-formes layde, which partie wouldest thou iustifie, or who should gette the day? Perhappes thou wouldst answere as did that holy man, that both their purposes were too too vaine:
and their platforms laid, which party Wouldst thou justify, or who should get the day? Perhaps thou Wouldst answer as did that holy man, that both their Purposes were too too vain:
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Surely (blessed Peter ) if thou shouldest frame this aunswere, (as hardly thou shalt finde what better to replie), the Angell would admonish thee as hee did that famous scribe, that thou hast rightly censured these,
Surely (blessed Peter) if thou Shouldst frame this answer, (as hardly thou shalt find what better to reply), the Angel would admonish thee as he did that famous scribe, that thou hast rightly censured these,
so thou poore mortall man shouldest fixe thy thoughts on thinges which God permitteth, but as for the secrets of the King of heauen, they are deepe mysteries, thou must not search them.
so thou poor Mortal man Shouldst fix thy thoughts on things which God permitteth, but as for the secrets of the King of heaven, they Are deep Mysteres, thou must not search them.
He that shoulde thinke his skill so great, as that by the ingenious dexteritie of his vnderstanding, hee could conceaue the depth of all Gods wonders, I wish he would onward be but so good,
He that should think his skill so great, as that by the ingenious dexterity of his understanding, he could conceive the depth of all God's wonders, I wish he would onward be but so good,
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but for himselfe an honourable Peere of Christes priuie counsaile, peraduenture hee may conceiue a better hope, that it may be possible for him to find them. Indeede some aduantage: but not inough for this.
but for himself an honourable Peer of Christ's privy counsel, Peradventure he may conceive a better hope, that it may be possible for him to find them. Indeed Some advantage: but not enough for this.
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it was a worthy and a memorable answeare, which Simonides the Philosopher did once returne to Hiero: of whome when hee had demaunded (as before I haue reported) what manner of nature or substance God might be:
it was a worthy and a memorable answer, which Simonides the Philosopher did once return to Hiero: of whom when he had demanded (as before I have reported) what manner of nature or substance God might be:
O my Lord (quoth Simonides) quantò diutius cogito, tanti mihires videtur obscurior, the more I search, the furder I am to seeke, the more I striue to find, the more I faint in striuing, the longer are my studies the darker is this question, my trauails cannot find what God is in his essence.
Oh my Lord (quoth Simonides) quantò diutius cogito, tanti mihires videtur obscurior, the more I search, the further I am to seek, the more I strive to find, the more I faint in striving, the longer Are my studies the Darker is this question, my travails cannot find what God is in his essence.
For on a time when that great Doctor walking by the Sea, was meditating on the misteries of the blessed Trinitie, which he meant to digest in a Booke which beares that title, he found a little boy playing iust by the shoare:
For on a time when that great Doctor walking by the Sea, was meditating on the Mysteres of the blessed Trinity, which he meant to digest in a Book which bears that title, he found a little boy playing just by the shore:
which hauinge with the sand made him a pretty ponde, was lading into that with a little spoone, the salt Seas brackish water which flowed and past hard by him.
which having with the sand made him a pretty pond, was lading into that with a little spoon, the salt Seas brackish water which flowed and passed hard by him.
Saint Augustine perceiuing the younglinges sport and pastime, drewe neere and asked him, my pretty Child what doest thou? Father (sayth hee) I meane with this my spoone, to lade into my pond this great Sea which you see:
Saint Augustine perceiving the Younglings sport and pastime, drew near and asked him, my pretty Child what dost thou? Father (say he) I mean with this my spoon, to lade into my pond this great Sea which you see:
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So neither Simonides nor yet Saint Augustine, neither the deepe philosopher nor the holy Doctor, with all their studies were able to attaine, the knowledge of that nature which the Godhead hath.
So neither Simonides nor yet Saint Augustine, neither the deep philosopher nor the holy Doctor, with all their studies were able to attain, the knowledge of that nature which the Godhead hath.
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as was King Salomon: the wisest man that euer was, is, or shall bee, Christ Iesus onely excepted, Gods aeternall wisdome) when he had suruaied and viewed the works of his creatour, perceiued that man coulde not search out and finde them:
as was King Solomon: the Wisest man that ever was, is, or shall be, christ Iesus only excepted, God's Eternal Wisdom) when he had surveyed and viewed the works of his creator, perceived that man could not search out and find them:
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Wherefore if the scripture by authoritie, the Angell by his parable, and Salomon by experience haue all assured vs, that neuer mortall man could trace God in his foot-steps,
Wherefore if the scripture by Authority, the Angel by his parable, and Solomon by experience have all assured us, that never Mortal man could trace God in his footsteps,
and how he had disposed of Iohn in his eternall counsailes, it was time to sound a retrait and call him from his studie, with Quid ad te? Peter thou striuest to learne that which is no way possible.
and how he had disposed of John in his Eternal Counsels, it was time to found a retreat and call him from his study, with Quid ad te? Peter thou Strivest to Learn that which is no Way possible.
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And this (beloued & blessed Christians,) is that first inducemente which might mooue our Sauiour, to rebuke his seruant for inquiring into his coūcels,
And this (Beloved & blessed Christians,) is that First inducemente which might move our Saviour, to rebuke his servant for inquiring into his Counsels,
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that if his owne thinges and such as grewe vp by him he could not comprehend, much lesse should he thinke his shalow vessell coulde receiue, the wayes and counsailes of his blessed Lord.
that if his own things and such as grew up by him he could not comprehend, much less should he think his shallow vessel could receive, the ways and Counsels of his blessed Lord.
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Now touching those thinges which are iuxta nos harde by vs, tis true which the wise man in the Prouerbs told vs, that as the heauens are vnmeasurably high,
Now touching those things which Are Next nos harden by us, this true which the wise man in the Proverbs told us, that as the heavens Are unmeasurably high,
And not the Kinges heart onely but so of all mens else, the Prophet Ieremie hath thought longe since, that prauum est cor hominis et inscrutabile, mans heart is so deceitefull that none can sounde the depthe.
And not the Kings heart only but so of all men's Else, the Prophet Ieremie hath Thought long since, that prauum est cor hominis et inscrutabile, men heart is so deceitful that none can sound the depth.
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yet like a laberinth or busie maze, it hath so many windings, and corners and turninges in it, that as (Saint Paul saith) g no man can discrye the thoughtes of anothers soule;
yet like a labyrinth or busy maze, it hath so many windings, and corners and turnings in it, that as (Saint Paul Says) g no man can descry the thoughts of another's soul;
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but hee shall be enforced to pray with Dauid, ab occultis meis munda me Domine, Lorde there are some things in my soule which my self haue not discouered,
but he shall be Enforced to pray with David, ab occultis meis munda me Domine, Lord there Are Some things in my soul which my self have not discovered,
if at the instant when he askt this question, hee could not tell what Didimus did thinke, (though at that time hee dyned and stoode close with him:) if he could not reade Nathanaels secret minde,
if At the instant when he asked this question, he could not tell what Didymus did think, (though At that time he dined and stood close with him:) if he could not read Nathanaels secret mind,
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howe farre vnfitting and absurde was this, that hee which could not apprehend things by him, wold mount vnto this question so farre aboue him? that he which saw not the thoughts of these two brethren ▪ which were the sonnes but of good old Zebedee: would thinke to search the mynd of him, which was the blessed sonne of God almightie? O Peter Peter, if that lowe straine bee so aboue thy reach, the other key must needes be a note too hye:
how Far unfitting and absurd was this, that he which could not apprehend things by him, would mount unto this question so Far above him? that he which saw not the thoughts of these two brothers ▪ which were the Sons but of good old Zebedee: would think to search the mind of him, which was the blessed son of God almighty? O Peter Peter, if that low strain be so above thy reach, the other key must needs be a note too high:
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that which a learned Doctor replyed to the impious questionist, (which demaunded howe it was possible that Christ Iesus the Messias, should take our flesh by the shadowing of Gods spirit) may aptly be applyed to the Apostle in this scripture.
that which a learned Doctor replied to the impious questionist, (which demanded how it was possible that christ Iesus the Messias, should take our Flesh by the shadowing of God's Spirit) may aptly be applied to the Apostle in this scripture.
and of it iust Iob in an excellent, strange, and philosophicall discourse, hath giuen vs a taste when in his booke he tels vs, k that first wee are powred into our mothers wombes like milke:
and of it just Job in an excellent, strange, and philosophical discourse, hath given us a taste when in his book he tells us, k that First we Are poured into our mother's wombs like milk:
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Nay lesse then that, not the vilder parts, the excrementall parcles of mans poore brickle and claieye tabernacle, are fullye knowne to man which beares them.
Nay less then that, not the vilder parts, the excremental parcles of men poor brickle and claieye tabernacle, Are Fully known to man which bears them.
If then man knowe not his owne firste generation, the meanes of forming his cheefe substantiall partes ▪ what should he search into Gods more woonderous woorkes,
If then man know not his own First generation, the means of forming his chief substantial parts ▪ what should he search into God's more wondrous works,
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and seeke to learne what he will doe hereafter? Amongest these I may say to Saint Peter, for his question of Christes decree for Iohn his good Disciple:
and seek to Learn what he will do hereafter? Amongst these I may say to Saint Peter, for his question of Christ's Decree for John his good Disciple:
Now for the third & last, for things inferiour to vs, the reproofe which St. Augustine did giue to some in his dais, may iustly make reflection as far backe as Saint Peter. For when he asked on a time the solution of some questions, whose answeares euen in nature were not so too too praegnant, hee gaue this aduertisement for a farewel to his readers:
Now for the third & last, for things inferior to us, the reproof which Saint Augustine did give to Some in his dais, may justly make reflection as Far back as Saint Peter. For when he asked on a time the solution of Some questions, whose answers even in nature were not so too too pregnant, he gave this advertisement for a farewell to his Readers:
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Indeede it is a good distinction which one hath made as touching questions, that problemata sunt triplicis generis, NONLATINALPHABET some problemes and questions are easie for solution,
Indeed it is a good distinction which one hath made as touching questions, that problemata sunt triplicis Generis, Some problems and questions Are easy for solution,
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yet canot find what he hath done before? why should he inquire his purpose of S. Iohn, & yet be ignorant poore man, of many inferiour things? Nay this is wrong Peter, Quid ho• ad te? this is not fit:
yet canot find what he hath done before? why should he inquire his purpose of S. John, & yet be ignorant poor man, of many inferior things? Nay this is wrong Peter, Quid ho• ad te? this is not fit:
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And thus much (beloued in our Sauiour Iesus Christ) shal serue to haue spoken of our Redeemers second motiue, which might lead him to this reproofe of S. Peter in my Text:
And thus much (Beloved in our Saviour Iesus christ) shall serve to have spoken of our Redeemer's second motive, which might led him to this reproof of S. Peter in my Text:
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In which last argument lest our great Apostle should be misled with opinion, that it needes no such imputation, let him but lend his eare among the wise, to their assertions, prohibitions,
In which last argument lest our great Apostle should be misled with opinion, that it needs no such imputation, let him but lend his ear among the wise, to their assertions, prohibitions,
and reprehensions, and hee shall finde that holy and prudent men, haue first by theyr auouchers continually maintained, that the inquiring of Gods works which are yet to come, is no wayes necessarie for mortall man:
and reprehensions, and he shall find that holy and prudent men, have First by their avouchers continually maintained, that the inquiring of God's works which Are yet to come, is no ways necessary for Mortal man:
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For the first, which is the naked affirmation, it is not likely but Saint Peter had heard that saying of that holy and wise man Iesus the sonne of Syrache, who hath determined it as a sure vndoubted truth, that necessarium non est nobis ea quae sunt abscondita videre oculis, It is not necessary that man should striue to see the workes of God, which hee would still keepe secret.
For the First, which is the naked affirmation, it is not likely but Saint Peter had herd that saying of that holy and wise man Iesus the son of Syrach, who hath determined it as a sure undoubted truth, that Necessary non est nobis ea Quae sunt abscondita To see oculis, It is not necessary that man should strive to see the works of God, which he would still keep secret.
Indeed not necessarie, if wee marke the full sufficiencie of these two books which God hath giuen vs to studye in, the first, the goodly book of nature, bound vp in three large volumes, the heauens, the earth, the sea:
Indeed not necessary, if we mark the full sufficiency of these two books which God hath given us to study in, the First, the goodly book of nature, bound up in three large volumes, the heavens, the earth, the sea:
For of the booke of nature, though it be true in Peter, which iustly was obserued by one of late in others, that vt cupiditati suae morem gerant, multiextra mundum egredi affect ant, many men to satisfie the vnsatiable desire, which their itching soules haue for endlesse skill and knowledge, will with their questions flye vp beyond the moone:
For of the book of nature, though it be true in Peter, which justly was observed by one of late in Others, that vt cupiditati suae morem gerant, multiextra Mundum egredi affect Ant, many men to satisfy the unsatiable desire, which their itching Souls have for endless skill and knowledge, will with their questions fly up beyond the moon:
and as though the yeare continuing her old succeeding seasons, might not present to mans weak vnderstanding, great choye of worthy obiects, which might detaine him still and well employed, from searching after Gods secret woorkes o• woonder.
and as though the year Continuing her old succeeding seasons, might not present to men weak understanding, great choye of worthy objects, which might detain him still and well employed, from searching After God's secret works o• wonder.
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So might that other booke ▪ he blessed Booke of grace, haue set his mind to taske, that he neede not aske of Iohn. For questionlesse hee had hearde his Maisters earnest charge, of scrutamini scripturas, search and looke through the Bible:
So might that other book ▪ he blessed Book of grace, have Set his mind to task, that he need not ask of John. For questionless he had heard his Masters earnest charge, of Search scripturas, search and look through the bible:
hee knewe no doubt as much as Iames his fellowe, that lex Christi is lux Christiani: speculum humanae animae, &c the royall lawe is man soules looking glasse:
he knew no doubt as much as James his fellow, that lex Christ is lux Christians: speculum humanae Spirits, etc. the royal law is man Souls looking glass:
why should hee omit that one thing which was necessarie, and wast his time in questions not permitted? what should mooue him to turne from the law, the myrror of his soule,
why should he omit that one thing which was necessary, and wast his time in questions not permitted? what should move him to turn from the law, the mirror of his soul,
& stray in such strange by paths as will insnare his feete, why blessed Peter, numquid in tot annorum millibus satis multa document a Deus noster non edidit, quorum assiduae meditationi mens tua incumberet? in these many hundreds thousandes yeeres which past before thy time, did not our mercifull God record sufficient learning, in which thy longing soule might studye at her pleasure? but yet thou must be asking what he will do heereafter? What, haue not all Christs Sermons instructed thee inough,
& stray in such strange by paths as will ensnare his feet, why blessed Peter, numquid in tot Annorum millibus satis Multa document a Deus Noster non edidit, quorum assiduae meditationi Mens tua incumberet? in these many hundreds thousandes Years which passed before thy time, did not our merciful God record sufficient learning, in which thy longing soul might study At her pleasure? but yet thou must be asking what he will do hereafter? What, have not all Christ Sermons instructed thee enough,
And verily, as they auouch this truth in generalitie, so haue they alwayes before-hande giuen out theyr prohibitions, to warne men from these needlesse and lawlesse inquisitions.
And verily, as they avouch this truth in generality, so have they always beforehand given out their prohibitions, to warn men from these needless and lawless inquisitions.
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For it is an excellent rule for vs, which the great Philosopher giues foorth for the intention and remission of our studyes, that we should illa quaerere quae inuenire possumus, and illa discere quae volumus scire, men should seeke that, which there is hope to find,
For it is an excellent Rule for us, which the great Philosopher gives forth for the intention and remission of our studies, that we should illa quaerere Quae invenire possumus, and illa discere Quae volumus Scire, men should seek that, which there is hope to find,
Like his our late diuine hath such another caution, that Libenter ab eius scientiae inquisitione abstinendum est, cuius est cum stulta, tum periculosa est & exitialis affectatio.
Like his our late divine hath such Another caution, that Libenter ab eius scientiae inquisition abstinendum est, cuius est cum stulta, tum Perilous est & Deadly affectatio.
and hee that had beene an vniuersall student, and had runne through all thinges which are vnder the sunne (if that of Iesus might not bee thought inough) sayd, ne erigas oculos tuos ad opes quas habere non potes, neuer looke after with thine eyes,
and he that had been an universal student, and had run through all things which Are under the sun (if that of Iesus might not be Thought enough) said, ne erigas Eyes tuos ad opes quas habere non potes, never look After with thine eyes,
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But now they crie too late, Peter hath doone the deede, the word hath past his lippes, hee hath inquired of Iohn, and sought to know Christs drifts of him hereafter.
But now they cry too late, Peter hath done the deed, the word hath passed his lips, he hath inquired of John, and sought to know Christ drifts of him hereafter.
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Then must he needs heare all wise mens reprehensions, for they will iumpe with Christ as hee speakes in this Scripture, Quid id ad te? this seemed not him to aske.
Then must he needs hear all wise men's reprehensions, for they will jump with christ as he speaks in this Scripture, Quid id ad te? this seemed not him to ask.
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For if I should speake in generall, it is a soueraigne councell which one hath ministred, that Humanae curiositati nisi eam retundendo satisfieri nequit.
For if I should speak in general, it is a sovereign council which one hath ministered, that Humanae curiositati nisi eam retundendo satisfieri nequit.
There is no wayes of dealing with this friuolous curiositie, but by suppression and putting her to silence, shee must wyth checke and frownes be stil kept vnder.
There is no ways of dealing with this frivolous curiosity, but by suppression and putting her to silence, she must with check and frowns be still kept under.
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And in particular if ye would haue me giue you instance, I must intreate you to looke backe to the fellow which I told you of, that asked an old and holy father, what worke God did before he made the heauens,
And in particular if you would have me give you instance, I must entreat you to look back to the fellow which I told you of, that asked an old and holy father, what work God did before he made the heavens,
Sonne, you say God made this world in sixe dayes compasse, and that ere then many thousand yeeres were past, in which you would knowe how God did spend his time:
Son, you say God made this world in sixe days compass, and that ere then many thousand Years were passed, in which you would know how God did spend his time:
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for which I must tell you, I haue oft obserued that rare hexameron, what God created in those first sixe dayes, to wit, this round globe and those conuexed spheres:
for which I must tell you, I have oft observed that rare Hexameron, what God created in those First sixe days, to wit, this round Globe and those convexed spheres:
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yet lest you should go from me without your resolution, this is my iudgement, that as in those few dayes God did create the sea for fish, the ayre for foules, the earth for beastes,
yet lest you should go from me without your resolution, this is my judgement, that as in those few days God did create the sea for Fish, the air for fowls, the earth for beasts,
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so doth our Sauiour in this place with Peter, for inquiring things to come of Ihons last dissolution, Tuum non est scire (sayth he) huiusmodi misteria, tuâ interest tuae vocationis satagere,
so does our Saviour in this place with Peter, for inquiring things to come of John's last dissolution, Tuum non est Scire (say he) huiusmodi misteria, tuâ Interest tuae vocationis satagere,
And thus farre (men, brethren and fathers, most dearely embraced in the bowels of Christ Iesus) I haue imparted to your clemēcie these three grand reasons, which might lead our sauiour to obiect against Saint Peter, the former braunche of his first fore-named article:
And thus Far (men, brothers and Father's, most dearly embraced in the bowels of christ Iesus) I have imparted to your clemency these three grand Reasons, which might led our Saviour to Object against Saint Peter, the former branch of his First forenamed article:
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to witte his searching and prying into Christs deepe secret councels, whilest hee did desire to knowe of his Lord and Master, what hee had decreed to doe with Iohn heereafter.
to wit his searching and prying into Christ deep secret Counsels, whilst he did desire to know of his Lord and Master, what he had decreed to do with John hereafter.
In which I doubt not but you fully vnderstand, that since this question of our greate Apostles, (labouring for the knowledge of things which were to come) was impossible in nature, absurd in reason, and vnnecessarie for himselfe:
In which I doubt not but you Fully understand, that since this question of our great Apostles, (labouring for the knowledge of things which were to come) was impossible in nature, absurd in reason, and unnecessary for himself:
It remaineth now (right blessed and holy Christians) that I should eyther adde the latter braunch of Christs first obiected Article, the examinations which Peter made of our Sauiours will,
It remains now (right blessed and holy Christians) that I should either add the latter branch of Christ First objected Article, the examinations which Peter made of our Saviour's will,
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For giue mee leaue (I beseech you in all simplicitie and humilitie) to let you vnderstand, that there is in this Citie a grosse offēce amongest you, which Christs reproofe to Peter, constraines me to remember you of.
For give me leave (I beseech you in all simplicity and humility) to let you understand, that there is in this city a gross offence amongst you, which Christ reproof to Peter, constrains me to Remember you of.
but boldly will reason amongest your selues, what shall be the state of your brothers soule in the next world? thus rudely rauing into Gods eternall lawe, of mans election or vtter reprobation.
but boldly will reason amongst your selves, what shall be the state of your Brother's soul in the next world? thus rudely raving into God's Eternal law, of men election or utter reprobation.
And therfore in this respect, if he haue said u ne iudicatis bee not Lords and Iudges ouer your brethrens soules, giue not your doomes of their endles liues and deaths:
And Therefore in this respect, if he have said u ne iudicatis be not lords and Judges over your Brothers' Souls, give not your dooms of their endless lives and death's:
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questionlesse he that reprooued Peter for asking of thinges in this life, will not hould you guiltles if you be inquisitue of other mens cōditions in the life to come:
questionless he that reproved Peter for asking of things in this life, will not hold you guiltless if you be inquisitue of other men's conditions in the life to come:
Or if there bee no remedie, but that needes thou wilt vsurpe it, and steppe into thy Maisters chayre to censure of thy fellowe, to giue thy sentence of his life or death,
Or if there be no remedy, but that needs thou wilt usurp it, and step into thy Masters chair to censure of thy fellow, to give thy sentence of his life or death,
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but of sweete concord and well consenting order, hath limited in those essences, which are termed intellectuall, degrees of augmentation in theyr skill and vnderstanding,
but of sweet concord and well consenting order, hath limited in those essences, which Are termed intellectual, Degrees of augmentation in their skill and understanding,
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You may wel descrie this if it please you to obserue but that one assertion concerning the day of doome, whose knowledge our Sauiour once said was darke and hidden:
You may well descry this if it please you to observe but that one assertion Concerning the day of doom, whose knowledge our Saviour once said was dark and hidden:
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so farre withdrawne from all creatures iust praenotiō, as first no man can make prognostication of it (there is one degree,) c Of that day and howre knoweth no man, sayth Christ Iesus:
so Far withdrawn from all creatures just prenotion, as First no man can make prognostication of it (there is one degree,) c Of that day and hour Knoweth no man, say christ Iesus:
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no, nor the heyre himselfe, Gods well beloued sonne (there commeth a third and higher reach of knowledge) ne filius quidam hominis scilicet quatenus is homo fuit, not Christ himselfe as he was the sonne of man.
no, nor the heir himself, God's well Beloved son (there comes a third and higher reach of knowledge) ne filius quidam hominis scilicet quatenus is homo fuit, not christ himself as he was the son of man.
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nor the Angelles looke to mount as hie as Iesus, yet such is the pride of mans ambitious nature, that hee will striue to finde as much as both the other:
nor the Angels look to mount as high as Iesus, yet such is the pride of men ambitious nature, that he will strive to find as much as both the other:
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Surely in this number was good Saint Peter faultie, when hee would search Christs future hidde designements concerning Iohn, his death and last departure:
Surely in this number was good Saint Peter faulty, when he would search Christ future hid designments Concerning John, his death and last departure:
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the charge which touched himselfe was not sufficient for him, but needes hee must discusse Gods workes which hee concealed, hee must inquire what should bee done hereafter.
the charge which touched himself was not sufficient for him, but needs he must discuss God's works which he concealed, he must inquire what should be done hereafter.
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But if that aduice be good, which erst hath beene deliuered, that retundenda est curiositas ista, this too free-metteld sturrer must bee restrayned and curbed, our Sauiour could not choose but checke it,
But if that Advice be good, which erst hath been Delivered, that retundenda est curiositas ista, this too free-metteld stirrer must be restrained and curbed, our Saviour could not choose but check it,
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Hitherto right Honourable, right worshipfull, and beloued, you haue heard in the visitation which Christ keepes with Saint Peter, the beginning of the first Article against him read, which was for his sifting in Gods great workes of woonder:
Hitherto right Honourable, right worshipful, and Beloved, you have herd in the Visitation which christ keeps with Saint Peter, the beginning of the First Article against him read, which was for his sifting in God's great works of wonder:
I thought the last Sabaoth (if the time had suffered) to haue read it forth, that you might haue knowne the whole, what else it was belonging vnto God, which for this question St. Peter should haue heard.
I Thought the last Sabaoth (if the time had suffered) to have read it forth, that you might have known the Whole, what Else it was belonging unto God, which for this question Saint Peter should have herd.
He hath beene chidde for searching of his works, remaines there ought beside? what? is he guiltie further? can there on the part of the almighty eternall God, be some thing else preferd against Saint Peter? is not his first Article yet past and fully ended? O no (GOD wots) a second braunch ensueth, there is yet more to bee answered to Christ which heere reprooues him.
He hath been Child for searching of his works, remains there ought beside? what? is he guilty further? can there on the part of the almighty Eternal God, be Some thing Else preferred against Saint Peter? is not his First Article yet past and Fully ended? O no (GOD wots) a second branch ensueth, there is yet more to be answered to christ which Here reproves him.
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Verily if S. Peter with his Quid autem hi•? will call his maister vnto so straight an answere, tis necessarie our Sauiour should controle him with this question of Quid ad te? who made thee an examiner?
Verily if S. Peter with his Quid autem hi•? will call his master unto so straight an answer, this necessary our Saviour should control him with this question of Quid ad te? who made thee an examiner?
I remember (amongst other men) such bolde and foolish questions haue sometimes beene demaunded concerning Gods inducements, which drew him vnto this to that or other actions:
I Remember (among other men) such bold and foolish questions have sometime been demanded Concerning God's inducements, which drew him unto this to that or other actions:
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yea but with one interrogatory of this sort and condition, that he should aske why dost thou this or that thing For touching others, the examples are too pregnant, of them that haue inquired the cause of Gods hidden will, what mooued him thus or so to doe this thing or the other, either in framing the greater mā, this world, or els in making the lesser world, poore man.
yea but with one interrogatory of this sort and condition, that he should ask why dost thou this or that thing For touching Others, the Examples Are too pregnant, of them that have inquired the cause of God's hidden will, what moved him thus or so to do this thing or the other, either in framing the greater man, this world, or Else in making the lesser world, poor man.
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If I shuld giue you instance in this whole worlds round globe, (GOD helpe vs) neither his first woorke in creating the goodly engine of the heauens and earth,
If I should give you instance in this Whole world's round Globe, (GOD help us) neither his First work in creating the goodly engine of the heavens and earth,
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To beginne wyth the whole world, & with her first creation, it is an easie thing to shewe you mans insolent attempting, by which he blusheth not to aske and seeke of God;
To begin with the Whole world, & with her First creation, it is an easy thing to show you men insolent attempting, by which he blusheth not to ask and seek of God;
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For some are busily enquiring why God that blessed workeman, when with the least worde issuing from his mouth, he could with ease produce these workes of nature,
For Some Are busily inquiring why God that blessed workman, when with the least word issuing from his Mouth, he could with ease produce these works of nature,
belike their restlesse harts (like Alexanders once, whiche wisht for more worlds which his sworde might conquer) think al the riches of this goodly treasurie, which are conteyned in the heauens circumference, nothing sufficient to giue them contentation.
belike their restless hearts (like Alexanders once, which wished for more world's which his sword might conquer) think all the riches of this goodly treasury, which Are contained in the heavens circumference, nothing sufficient to give them contentation.
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why whē so many hundred thousand yeres before, hee might from nothing haue brought into existence, all these faire obiects which the worlde affoordeth:
why when so many hundred thousand Years before, he might from nothing have brought into existence, all these fair objects which the world affordeth:
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But there is a third and last sorte which with that subtile Cardane doe naturae inclementiam accusare &c. take great exceptions against Gods blessed labours, quod sic non secus, that of this sorte he framed the world, not rather of another.
But there is a third and last sort which with that subtle Cardan do naturae inclementiam Accusare etc. take great exceptions against God's blessed labours, quod sic non secus, that of this sort he framed the world, not rather of Another.
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Vngratious people which do not well consider, that multa sunt, quorū splendori si quid adiūxeris, elumines non illustres, the operations of his hads are of such ful perfections,
Ungracious people which do not well Consider, that Multa sunt, quorū splendori si quid adiūxeris, elumines non illustres, the operations of his hads Are of such full perfections,
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For if that definition be true and vncontrowled, cui nihil adijci nihiluè subtrahi, in quo deni { que } essentiae nihil mutari potest, id v•ticum perfectū est, that that alone is a perfect thing and complete, which cannot beare addition nor subtraction,
For if that definition be true and vncontrowled, cui nihil adijci nihiluè subtrahi, in quo Deni { que } essentiae nihil mutari potest, id v•ticum perfectū est, that that alone is a perfect thing and complete, which cannot bear addition nor subtraction,
in so much that the heathen man could thus farre wisely schoole vs, that u Si quis in hac munai machinâ corrigere aliquid velit, aut deterius faciet, aut id quod fieri non potuerit, desiderabit, if in this beauteous building any busie bould suruayour, will take vppon him to checke the workemans skill,
in so much that the heathen man could thus Far wisely school us, that u Si quis in hac munai machinâ corrigere Aliquid velit, Or Deterius faciet, Or id quod fieri non potuerit, Desire, if in this beauteous building any busy bold suruayour, will take upon him to check the workman's skill,
and of a fresh spectator become a sharpe controwler, eyther he shall wish what neuer may be compassed, else his additions shall bee staynes in syndon: well may hee seeke for change, but neuer finde a better.
and of a fresh spectator become a sharp controwler, either he shall wish what never may be compassed, Else his additions shall be stains in Sindon: well may he seek for change, but never find a better.
why all being made by him are not of like condition? So in particuler for euill thinges, the Disciples of our Sauiour, woulde needes demaund of him their Lord and master, why hee which from his mothers wombe was blinde, had such a plague inflicted frō the almightie? whether Gods praenotion of his future wicked life,
why all being made by him Are not of like condition? So in particular for evil things, the Disciples of our Saviour, would needs demand of him their Lord and master, why he which from his mother's womb was blind, had such a plague inflicted from the almighty? whither God's prenotion of his future wicked life,
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yet he would suffer the wild bore to spoile that vine, and let the thornes grow vp by his sweete lillye? Why his white dooue with beauteous siluer winges, shoulde flye amongest the blacke and hatefull rauens,
yet he would suffer the wild boar to spoil that vine, and let the thorns grow up by his sweet Lily? Why his white dove with beauteous silver wings, should fly amongst the black and hateful Ravens,
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and his poore innocent and harmelesse bleating sheepe, should foulde amongest the greedie rauening woolues? in one woorde what might cause the Lord of hosts, to let his neerest and his dearest Saints, suffer suche wrongs of gracelesse wicked people? These both togeather made Dauid almost fall, when he would apprehend that which he could not reatch:
and his poor innocent and harmless bleating sheep, should Fouled amongst the greedy ravening wolves? in one word what might cause the Lord of hosts, to let his nearest and his dearest Saints, suffer such wrongs of graceless wicked people? These both together made David almost fallen, when he would apprehend that which he could not reach:
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when he would know what moued the God of Abraham, to crowne the wicked with this worldly blisse, that they were lustie, stronge and still in health, they feared not death, they came in no misfortune, their harts were proude, their eyes did swel with fatnesse,
when he would know what moved the God of Abraham, to crown the wicked with this worldly bliss, that they were lusty, strong and still in health, they feared not death, they Come in no misfortune, their hearts were proud, their eyes did swell with fatness,
For this life if you marke his externall shape and fashion, there are multi diuinorum munerum iniqui aestimatores, qui quod corporis magnitudine non aequamus elephantes, velocitate ceruos, leuitate aues, impetu tauros, saepissime conqueruntur:
For this life if you mark his external shape and fashion, there Are multi Divinorum munerum iniqui aestimatores, qui quod corporis Magnitude non aequamus elephants, velocitate ceruos, leuitate aves, impetu Tauros, saepissime conqueruntur:
why when at first hee shaped man from the earth, he did not equallize his courage with the lyons? why God did make the elephant more stronge then him? why man was not as nimble as the doe,
why when At First he shaped man from the earth, he did not equalise his courage with the lyons? why God did make the elephant more strong then him? why man was not as nimble as the doe,
so man dare aske why he was not made better? And for our soules those farre diuiner creatures, how common is it with some to make that impious question, cur talem in homine Deus non fecerit animam quae non peccare potuit? why in that other troope of intellectuall spirits,
so man Dare ask why he was not made better? And for our Souls those Far diviner creatures, how Common is it with Some to make that impious question, cur talem in homine Deus non fecerit animam Quae non Peccare Potuit? why in that other troop of intellectual spirits,
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when they will search that darke and daungerous depth cur ex communi hominum et promiscua turba alios ad salutem Deus, alios ad interitum prodestinarit, why from this intermingled store of men, which liue and breath alike the common ayre, some should bee Saints for heauen, some imps and brandes for hell? this man should bee receiued and marked of god for glory, that man should be reiected;
when they will search that dark and dangerous depth cur ex Communi hominum et promiscua turba Alioth ad salutem Deus, Alioth ad Interitum prodestinarit, why from this intermingled store of men, which live and breath alike the Common air, Some should be Saints for heaven, Some imps and brands for hell? this man should be received and marked of god for glory, that man should be rejected;
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And thus for both the worldes the greater and the lesser, mans proud ambitious heart is bolde to searche the cause, of Gods most hidden and secret abstruse will:
And thus for both the world's the greater and the lesser, men proud ambitious heart is bold to search the cause, of God's most hidden and secret abstruse will:
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the hudwinckt Philosophers, and our late fonde questionists, nay Es•ras the Scribe, Ieremie the prophet and Dauid the King, may well bee taxed for searchinge of Gods will:
the hoodwinked Philosophers, and our late fond questionists, nay Es•ras the Scribe, Ieremie the Prophet and David the King, may well be taxed for searching of God's will:
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but all this toucheth not the patient in my Text, what is this to our Sauiours reprehension of Saint Peter? O yes (beloued) if wee shall but obserue, his question to his Maister with as due circumspection,
but all this touches not the patient in my Text, what is this to our Saviour's reprehension of Saint Peter? Oh yes (Beloved) if we shall but observe, his question to his Master with as due circumspection,
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but tel me I beseech thee O good Lord, why might not this man Saint Iohn supply my place? were it not possible that hee might serue the turne? Quid autem hic? I pray you and why not hee? But if it bee determined and thou hast past the doome, that hee shall scape & I must bide the torments,
but tell me I beseech thee Oh good Lord, why might not this man Saint John supply my place? were it not possible that he might serve the turn? Quid autem hic? I pray you and why not he? But if it be determined and thou hast passed the doom, that he shall escape & I must bide the torments,
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and why shall I haue none, but such as will torment me? O sonne of God, thou Sauiour of the world, tell mee the reason and let mee knowe the cause of these designements,
and why shall I have none, but such as will torment me? O son of God, thou Saviour of the world, tell me the reason and let me know the cause of these designments,
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and of this thy will, why I must be the martyr, and not this man Saint Iohn? Quid autem hic, Lorde why is this thy iudgement? Thus our Apostle as forwarde as the beste, will search the inducements of his Maisters will,
and of this thy will, why I must be the martyr, and not this man Saint John? Quid autem hic, Lord why is this thy judgement? Thus our Apostle as forward as the best, will search the inducements of his Masters will,
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so finding him heere curious in askinge of his will, what mooued him thus to purpose of them both, he could not refraine but obiect the second Article, against the Apostle for his trespasse against God:
so finding him Here curious in asking of his will, what moved him thus to purpose of them both, he could not refrain but Object the second Article, against the Apostle for his trespass against God:
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as before he checkt him for searching his future woorkes, so heere hee must reprooue him for asking the cause of his will, with Quid ad te? Peter why I will haue the sentence so,
as before he checked him for searching his future works, so Here he must reprove him for asking the cause of his will, with Quid ad te? Peter why I will have the sentence so,
I knowe you will all thinke that it was hye time indeede that Christ should controwle him for medling with such knots, hee must needs call to him with Petre Quid ad te? thou mayst not search the causes of my will.
I know you will all think that it was high time indeed that christ should control him for meddling with such knots, he must needs call to him with Petre Quid ad te? thou Mayest not search the Causes of my will.
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And surely for the reputation which such questions haue with men, it is true which one sayth, that de rebus incognitis altius inquirere, quam nobis scire permittat Deus, stultum sane & temerarium est:
And surely for the reputation which such questions have with men, it is true which one say, that the rebus incognitis Highly inquirere, quam nobis Scire permittat Deus, stultum sane & Rashly est:
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and not so onely in termes of generalitie ▪ but also in particular well said the selfe same Authour, i•stancing in a question about the worlds creation, that si quis cum Deo expostulet, cur plenum centuplo superet va•uitas, erit haec pijs omnibus detestabilis petulantia:
and not so only in terms of generality ▪ but also in particular well said the self same Author, i•stancing in a question about the world's creation, that si quis cum God expostulet, cur plenum centuplo superet va•uitas, erit haec pijs omnibus detestabilis petulantia:
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For whereas Gods blessed and most sacred holy will, is well distinguished into two parts, that it is eyther voluntas beneplaciti, his hidden secret will, which God reserues in his own onely knowledge,
For whereas God's blessed and most sacred holy will, is well distinguished into two parts, that it is either Voluntas beneplaciti, his hidden secret will, which God reserves in his own only knowledge,
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but in a cleere poynt doubted, of the calling of the Gentiles, it was vnmeete hee should presume to aske, what were the causes of his secret vnknowne pleasures:
but in a clear point doubted, of the calling of the Gentiles, it was unmeet he should presume to ask, what were the Causes of his secret unknown pleasures:
this is no other then if one should professe to see a needle, but not the place that it sticks in, that he will spie great wonders, which seeth not common obiects.
this is no other then if one should profess to see a needle, but not the place that it sticks in, that he will spy great wonders, which sees not Common objects.
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If his most heauenly and secret hidden pleasure, be like the sacrifice amongst the Megalenses, quoa tam occultum fuit vt non solum curiosos oculos excluderet,
If his most heavenly and secret hidden pleasure, be like the sacrifice among the Megalenses, quoa tam occultum fuit vt non solum curiosos Eyes excluderet,
or like great Plutoes tēple amongst the Eleans, Quod ne patens quidem ingredi quenquam fas erat, which though it were open yet might it not bee entered:
or like great Plutoes temple among the Eleans, Quod ne patens quidem Ingredi quenquam fas erat, which though it were open yet might it not be entered:
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or offer to intrude where he commaunds their absence? Man may pretend the cause of all his searching, to finde the reason of gods deepe designements is but to increase his knowledge and his skill:
or offer to intrude where he commands their absence? Man may pretend the cause of all his searching, to find the reason of God's deep designments is but to increase his knowledge and his skill:
yea but a heathen man can heerein well aduise him that Mala & impia est contra deos disputandi consuetudo, siue id ex animo fiat siue ex simultate, it ill beseemes a mortall wretched man, to dispute with GOD the causes of his action,
yea but a heathen man can herein well advise him that Mala & Impia est contra Gods disputandi consuetudo, siue id ex animo fiat siue ex simultate, it ill beseems a Mortal wretched man, to dispute with GOD the Causes of his actium,
If so much of his pleasure as that Booke can impart vs, were not sufficiēt to chalk the way to blisse, (yea, that which nowe is extant and remayneth) why would Gods wisedome at any time haue suffered some sparkes of that fayre light to haue beene cleane extinguished as Enochs prophecie of which St. Iude reporteth, the auncient Books compiled by Gad and Nathan, the naturall discourse which Salomon had of plants:
If so much of his pleasure as that Book can impart us, were not sufficient to chalk the Way to bliss, (yea, that which now is extant and remaineth) why would God's Wisdom At any time have suffered Some sparks of that fair Light to have been clean extinguished as Enochs prophecy of which Saint Iude Reporteth, the ancient Books compiled by Gad and Nathan, the natural discourse which Solomon had of plants:
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why did these perish, if the rest were not inough? or why did Christ in his most happie time, through that sweet story of his words & deeds, leaue so much foorth not chronicled nor writ,
why did these perish, if the rest were not enough? or why did christ in his most happy time, through that sweet story of his words & Deeds, leave so much forth not chronicled nor writ,
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as if it were penned would fill the world with Bookes? can wee suppose that so much as remaineth is not sufficient to draw a line to heauen? or if the rest had beene so needfull too, our Sauiours power would not haue kept it safe? O doubtlesse yes, hee hath preserued for man, such plenteous store of his reueyled will,
as if it were penned would fill the world with Books? can we suppose that so much as remains is not sufficient to draw a line to heaven? or if the rest had been so needful too, our Saviour's power would not have kept it safe? O doubtless yes, he hath preserved for man, such plenteous store of his revealed will,
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why should mans haughtie thoughts aspire and mount vp further, to search that will which god hath not disclosed, to aske the reasons why hee doth this or that thing? Surely,
why should men haughty thoughts aspire and mount up further, to search that will which god hath not disclosed, to ask the Reasons why he does this or that thing? Surely,
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as our Sauior refelled the high Priests subtile question, theyr vndenum potestas, with vndenam baptismus, their demaund of Christs commission, with demaund of Iohns religion:
as our Saviour refelled the high Priests subtle question, their vndenum potestas, with vndenam baptismus, their demand of Christ commission, with demand of Iohns Religion:
But as it is true of those most heauenly voyces, wherewith in Paracise Saint Paul was made acquainted, not onely that they might not be disclosed to men, that would bee no wayes lawfull:
But as it is true of those most heavenly voices, wherewith in Paradise Saint Paul was made acquainted, not only that they might not be disclosed to men, that would be no ways lawful:
She and she onely is that Herculis columna, that furthest hiest Pillar, in which may worthily be written and ingrauē Nihil vltra, past this make no inquiring If the reason of Gods mercy, c be because hee will haue mercie,
She and she only is that Hercules columna, that furthest highest Pillar, in which may worthily be written and engraved Nihil vltra, passed this make no inquiring If the reason of God's mercy, c be Because he will have mercy,
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And certainely if the verie Gospel be mysterium pietatis, if those blessed newes of euerlasting life, which in the Euangelists are openly proclaimed, bee notwithstanding misticall and darke, it must needs be true of Gods more secret will, that quo erimas s•rutati magis, eo magis admirahim•r, the more wee search what hee decrees in heauen, the more still shall wee woonder, and bee amazed on earth:
And Certainly if the very Gospel be mysterium pietatis, if those blessed news of everlasting life, which in the Evangelists Are openly proclaimed, be notwithstanding mystical and dark, it must needs be true of God's more secret will, that quo erimas s•rutati magis, eo magis admirahim•r, the more we search what he decrees in heaven, the more still shall we wonder, and be amazed on earth:
such questions breede admiration, but bring vs no solution, Humane curiositati nisi eam retundendo satisfieri nequit, it is not apte and cleare perspicuous aunswears, which curious people should looke to haue returned them: no rather due supression:
such questions breed admiration, but bring us no solution, Humane curiositati nisi eam retundendo satisfieri nequit, it is not apt and clear perspicuous aunswears, which curious people should look to have returned them: no rather endue Suppression:
or for vnrepentaunt sinners to scape God in the next world? can gracelesse vild apostataes repent them at their pleasure, or they which trust in riches attaine the heauenlye kingdome? coulde Iesus Christ bee chayned of death in his graue,
or for unrepentant Sinners to escape God in the next world? can graceless vild apostates Repent them At their pleasure, or they which trust in riches attain the heavenly Kingdom? could Iesus christ be chained of death in his graven,
like which (for mens conditions in this life) some doe demaund (since all of vs are Gods creatures) why some should flowrish and some should be aflicted:
like which (for men's conditions in this life) Some do demand (since all of us Are God's creatures) why Some should flourish and Some should be afflicted:
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yea, but who hath knowne his hidden secret councelles? you see not Salomon nor Esdras could attaine it to knowe the cause of mens states in their liues:
yea, but who hath known his hidden secret Councils? you see not Solomon nor Ezra could attain it to know the cause of men's states in their lives:
then why should Peter hope to learne or vnderstand, why Christ will thus dispose of his or Iohns departure? Alas this ayme was farre aboue his scantling:
then why should Peter hope to Learn or understand, why christ will thus dispose of his or Iohns departure? Alas this aim was Far above his scantling:
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as to suppose he could seeke out and finde the cause of Gods decrees in heauen aboue? God wots, this was an open ouerweening, hee knoweth not Gods great workes,
as to suppose he could seek out and find the cause of God's decrees in heaven above? God wots, this was an open overweening, he Knoweth not God's great works,
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if he with Esdras will vexe himselfe wyth greefe, in striuing to cōprise the waies of God in heauen, let him first answere what God demaundes by his Angell,
if he with Ezra will vex himself with grief, in striving to comprise the ways of God in heaven, let him First answer what God demands by his Angel,
Can blessed Peter by his greatest skill, giue a true quotient of all things yet to come? or gather vppe the droppes of raine which once are scattered? can hee make fresh the flowres which haue bin withered? or set wide open the secret vaultes of the earth? can he lette loose the windes from out their caues? or drawe a counterfeit of mans thinne ayrie voyce? Can our Apostle performe these straunge great wonders? If not,
Can blessed Peter by his greatest skill, give a true quotient of all things yet to come? or gather up the drops of rain which once Are scattered? can he make fresh the flowers which have been withered? or Set wide open the secret vaults of the earth? can he let lose the winds from out their caves? or draw a counterfeit of men thin airy voice? Can our Apostle perform these strange great wonders? If not,
and hee shall heare an aunswere straight from heauē, that c if these things on earth do so much daunt and pose him, Gods ordinance aboue must needes be past his learning.
and he shall hear an answer straight from heaven, that c if these things on earth doe so much daunt and pose him, God's Ordinance above must needs be passed his learning.
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and thou must straight come after mee, is more then thou canst learn, thy minde cannot conceiue it, Quid id ad te? and so forth, sayth his Maister, thy soule dooth flye a pitch aboue her strength.
and thou must straight come After me, is more then thou Canst Learn, thy mind cannot conceive it, Quid id ad te? and so forth, say his Master, thy soul doth fly a pitch above her strength.
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And thus farre (most dearely beloued Christiās) you haue receiued those two mayne arguments, which led our Sauiour to this taxing of Saint Peter: one rising from the view of the vnlawfulnes of this questiō, for (if the Scriptures be via fidei, quae ad cubiculum regis perducit, in quo sunt omnes scientiae & sapienciae the sauri absconditi, that delightfull way of fayth, which can conduct vs to the great Kinges wedding chamber) for men to leaue this roade,
And thus Far (most dearly Beloved Christiās) you have received those two main Arguments, which led our Saviour to this taxing of Saint Peter: one rising from the view of the unlawfulness of this question, for (if the Scriptures be via fidei, Quae ad cubiculum regis perducit, in quo sunt omnes scientiae & sapienciae the sauri absconditi, that delightful Way of faith, which can conduct us to the great Kings wedding chamber) for men to leave this road,
The other takē from a due regard, of that euent which issueth of these questions, to wit, that Quoniam hic ambulandum est, & proficiendū & crescendum semper, capacia hic non sunt corda nostra earum rerum, quas alibi tamen capere valebimus, because man whilst hee liues, must still and still bee learning,
The other taken from a due regard, of that event which issueth of these questions, to wit, that Quoniam hic ambulandum est, & proficiendun & crescendum semper, capacia hic non sunt Corda nostra earum rerum, quas alibi tamen capere valebimus, Because man while he lives, must still and still be learning,
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For one hath well obserued, that which our dayes makes proofe of, that Quum homines curiosi futurarum rerum sciendarum anxietate tenentur, nihil intentatum relinquunt, vt id consequantur,
For one hath well observed, that which our days makes proof of, that Whom homines curiosi futurarum rerum sciendarum anxietate tenentur, nihil intentatum relinquunt, vt id consequantur,
ideoque suas artes adhibet vt deludamur, &c. when curious sinfull men will know what shall bee heereafter & search those things which god hath not reue•led, the diuell presents himselfe:
The reason why suas arts adhibet vt deludamur, etc. when curious sinful men will know what shall be hereafter & search those things which god hath not reue•led, the Devil presents himself:
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So did Kinge Saule when going to the feeld, hee first askt counsaile by the holy Priest, whose should the day bee, the Philistines or his but when God made that wicked Prince no answeare,
So did King Saule when going to the field, he First asked counsel by the holy Priest, whose should the day be, the philistines or his but when God made that wicked Prince no answer,
yet hether runnes mans restlesse curiositie, which is not satisfied with that which God deliuereth. They are hard besteade that for good turnes, crowch to the Diuell as Patrone:
yet hither runs men restless curiosity, which is not satisfied with that which God Delivereth. They Are hard bestead that for good turns, crouch to the devil as Patron:
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Nam aequū non est vt quae abscondita esse Deus noster voluit, impunè homo excutiat, et sapientiae sublimilitatem (quam adorari non apprehendi voluit) ab ipsa aeternitate euoluat.
Nam aequū non est vt Quae abscondita esse Deus Noster voluit, impunè homo excutiat, et sapientiae sublimilitatem (quam adorari non apprehendi voluit) ab ipsa aeternitate euoluat.
& he had lerned what rigorous execution, God had perfourmed in wrath amongest the Bethshemites, when for one glaunce into his holy Arke, aboue fiftie thousand were slaine by him at once:
& he had learned what rigorous execution, God had performed in wrath amongst the Beth-shemites, when for one glance into his holy Ark, above fiftie thousand were slain by him At once:
for asking but an voluerit, if it stood with his good pleasure at that time to restore the kingdome vnto Israell, hee must needes heere reprehend Saint Peters daungerous question of cur voluerit, what did perswade or leade him, to make this difference betweene himselfe and his fellow:
for asking but an volverit, if it stood with his good pleasure At that time to restore the Kingdom unto Israel, he must needs Here reprehend Saint Peter's dangerous question of cur voluerit, what did persuade or lead him, to make this difference between himself and his fellow:
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And thus (right Honorable and beloued in Christ Iesus) you haue heard what it was which might induce our Sauiour, to taxe Saint Peter for making such pursuite, in finding foorth the cause of his Lord and Masters will ▪ to witte,
And thus (right Honourable and Beloved in christ Iesus) you have herd what it was which might induce our Saviour, to Tax Saint Peter for making such pursuit, in finding forth the cause of his Lord and Masters will ▪ to wit,
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and when hee sought to learne and knowe the reson, why Iohn should stay, and hee should die a martyr, to tell him Nihil ad te, thy question is too curious.
and when he sought to Learn and know the Reason's, why John should stay, and he should die a martyr, to tell him Nihil ad te, thy question is too curious.
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And heere the dialles hand would perswade mee to dismisse you, as hauing now read out the latter branch of that first article which Christ dooth here obiect against Saint Peter for his trespasse towards him:
And Here the dialles hand would persuade me to dismiss you, as having now read out the latter branch of that First article which christ doth Here Object against Saint Peter for his trespass towards him:
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and not to touch the heart, to inlighten the vnderstanding, and not to mooue the affections, I must needes by your patience tell you of one crime, which deserues reproof amongst vs Christians,
and not to touch the heart, to inlighten the understanding, and not to move the affections, I must needs by your patience tell you of one crime, which deserves reproof among us Christians,
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and yet though our condition which shall bee in the next world, bee thus determined by Gods most perfect iustice, Multi sunt qui perscrutari appetunt, cur quum vnus eligatur alius repellitur, there are a nūber in this world,
and yet though our condition which shall be in the next world, be thus determined by God's most perfect Justice, Multi sunt qui perscrutari appetunt, cur Whom vnus eligatur alius repellitur, there Are a number in this world,
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or like good Ioseph ▪ which when his father Iacob, with his weake trembling hands blessing his hope-full Nephews, preferd young Ephraim before Manasses the elder, askt what he meant to lay his armes so crosse, with his lefte hand on the first-borne,
or like good Ioseph ▪ which when his father Iacob, with his weak trembling hands blessing his hopeful Nephews, preferred young Ephraim before Manasses the elder, asked what he meant to lay his arms so cross, with his left hand on the firstborn,
or like those curious people which fayne woulde finde the cause, why Christ amongest the Gergesens would caste Diuels out of strangers, and yet at his owne Table lette him enter into Iudas. Now whereas Peter would learne of Christ the cause, of liuinge or dyinge in this vilde brickle world:
or like those curious people which fain would find the cause, why christ amongst the Gergesens would cast Devils out of Strangers, and yet At his own Table let him enter into Iudas. Now whereas Peter would Learn of christ the cause, of living or dying in this vild brickle world:
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surely if you will call GOD to his answeare for the other, whye hee ordaynes our Soules to payne or ioye, hee can not choose but plague such boulde impietie, such curious questiōs may not go long vnpunished.
surely if you will call GOD to his answer for the other, why he ordains our Souls to pain or joy, he can not choose but plague such bold impiety, such curious questions may not go long unpunished.
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why thus or so hee hath bestowed his substance? caepit amphora & dum rota vertitur, exit vrceus, the potter sitting downe to worke, did meane to make a flaggon,
why thus or so he hath bestowed his substance? Capet amphora & dum rota vertitur, exit urceus, the potter sitting down to work, did mean to make a flagon,
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or the staffe dispute with him that holdes it for to walke with? O no beloued in our Sauiour Iesus Christe, the creature muste not pleade with him that did create it,
or the staff dispute with him that holds it for to walk with? O not Beloved in our Saviour Iesus Christ, the creature must not plead with him that did create it,
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If hee hate Esau, yea in his mothers wombe, why may he not with his own do that which is his pleasure? Nos in quotidiana besitarum mactatione iniusti esse nolumus, nec sumus:
If he hate Esau, yea in his mother's womb, why may he not with his own doe that which is his pleasure? Nos in Quotidian besitarum mactatione iniusti esse nolumus, nec sumus:
And if God will take Iacob into fauour, why may he not? when sinfull mortall man, may in domum suam recipere aut excludere quem vult et quia vult, receiue and entertaine vnder his Cottage roofe,
And if God will take Iacob into favour, why may he not? when sinful Mortal man, may in domum suam recipere Or excludere Whom vult et quia vult, receive and entertain under his Cottage roof,
If this bee lawfull for vs poore men on earth, why should it be denyed to God the King of heauen? why will you aske his reasons? this is too much vnseeming.
If this be lawful for us poor men on earth, why should it be denied to God the King of heaven? why will you ask his Reasons? this is too much unseeming.
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yet what a bootlesse worke is this? to toyle your restlesse soules, in seekinge that which you can neuer finde? Coulde Peter learne from Christ, what made him so determine, that Iohn should liue to honourable age,
yet what a bootless work is this? to toil your restless Souls, in seeking that which you can never find? Could Peter Learn from christ, what made him so determine, that John should live to honourable age,
as for to finde why hee hath thus decreed liberatur sane pars hominum parte pereunte: sed quare horum misertus sit et non illorum Deus, nulla scientia comprehendere potest.
as for to find why he hath thus decreed liberatur sane pars hominum parte Pereunte: sed quare horum misertus sit et non Illorum Deus, nulla scientia comprehendere potest.
yet remember, I beseech you (euē for his blessed sake that bought vs with his bloud-shed.) O remember holy Christians, that Quum in praedestinationem inquiritis, diuinae sapientiae adyta p•netratis, quo si confi•enter & secure prorum patis,
yet Remember, I beseech you (even for his blessed sake that bought us with his bloodshed.) O Remember holy Christians, that Whom in praedestinationem inquiritis, diuinae sapientiae adyta p•netratis, quo si confi•enter & secure prorum patis,
Wherefore right Honourable, right Worshipfull, and beloued in our Sauiour, if this one question, which so many in these dayes, presumptuously dare aske concerning our creatour,
Wherefore right Honourable, right Worshipful, and Beloved in our Saviour, if this one question, which so many in these days, presumptuously Dare ask Concerning our creator,
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& some for hell, doth so much resemble this question of Saint Peters, when he would knowe why this should bee Christs pleasure, that hee must to the crosse, yet Iohn shoulde still remaine:
& Some for hell, does so much resemble this question of Saint Peter's, when he would know why this should be Christ pleasure, that he must to the cross, yet John should still remain:
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lette mee in the meekest manner beseech you (holy Christians) to learne that from this Scripture, which once a holy Saxon, writing the life of Iesus Christ our Sauiour, sayd Peters master would teach vs in this Text:
let me in the Meekest manner beseech you (holy Christians) to Learn that from this Scripture, which once a holy Saxon, writing the life of Iesus christ our Saviour, said Peter's master would teach us in this Text:
contenting our selues with Gods most sacred will, which hee so louingly hath taught in holy writte, neuer to seeke or striue to knowe his pleasure, which is kept secret in his owne blessed breast:
contenting our selves with God's most sacred will, which he so lovingly hath taught in holy written, never to seek or strive to know his pleasure, which is kept secret in his own blessed breast:
Or if you knew not him, or will not need his counsell, then listen to Iesus that famous sonne of Syrach, and hee will wish you not to seek out hard things,
Or if you knew not him, or will not need his counsel, then listen to Iesus that famous son of Sirach, and he will wish you not to seek out hard things,
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It remaineth after this second branch of our Sauiours former article, imputed to the Apostle in this present visitation, I shoulde proceede in order to that which followeth, the seconde maine part of the subiect of his sinne, which is his NONLATINALPHABET his busie medling in other mens affaires:
It remains After this second branch of our Saviour's former article, imputed to the Apostle in this present Visitation, I should proceed in order to that which follows, the seconde main part of the Subject of his sin, which is his his busy meddling in other men's affairs:
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before I rehearse the second Article of Christ Iesus, (the cheefe shepheard of the flock) against Saint Peters question, to pronounce from the great Law-giuer, vpon your blessed soules, that heauenly benediction which hee enioyned by Moses, when hee commaunded vs to say to you his people:
before I rehearse the second Article of christ Iesus, (the chief shepherd of the flock) against Saint Peter's question, to pronounce from the great Lawgiver, upon your blessed Souls, that heavenly benediction which he enjoined by Moses, when he commanded us to say to you his people:
