THe fiue senses of our bodie, starres of this lesser▪ worlde, which Celius Rh [...] do. antiq. lect. li. 13 cap 2. were ordayned for trustie intelligencers to the soule, should be as the Iudg. 18. 2 fiue spies of the tribe of Dan, to discouer vnto vs y^• caele­stiall Lachish which admits Iud. 18. 7 10 no trou­ble, and affoords all blessings. For such is that mountaine of our eternal happi­nes, August. Vbi nihil obest, nihil deest, nihil af­fluit, nihil defluit; a place of most diuine, most vnspeakable contentment, where no euil thing is lurking, nor good thing lacking, nothing wanteth, nor nothing [Page] wasteth. And thus (though not by na­ture but by gratious woonder) did the sense Mat. 17, 4 of seeing in Peter, Iames & Iohn, giue them a sweete glimpse of heauens glorious kingdome, when betwixt E­lias and Moses on the mount with his Sun-bright countenance, and resplen­dent robes, they saw Christ Iesus as he was transfigured. And thus did the sense of hearing in that Act. 9, 15 chosen vessell Paul, make the Eccl. 12, 4 quicke-discerning daughters of Musicke before times vn­acquainted with such heauenly accēts, 2. Cor. 12 4 partakers of that language which they speake in Paradise. But I know not how these officers of the mind, though em­ployed in a seruice of such importance, are euerie one subiect, (as Albertus Patauinus dom. 1. in quadrag. Albertus hath obserued) to fiue corruptions, as manie as themselues are. As (omitting the rest, to instance in the sight, Iulius Scaliger de Subt. Excer 37 sect. 32. 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 Mat. 6. 22 should [Page] be windowes for this clayie tabernacle, to let in light y^e spirits cōforter, ofttimes as false doors receiue sin into the soule, for Vitiis in animū Quintil. declam. 1 per oculos est via, ini­quitie through the eie-lids can glide in­to the heart. This made Dauid intreate God Ps. 139. 4 the builder of this frame, that he would shut vp, or Ps. 119, 37 keepe close these passages to his soule, least otherwise va­nitie shoulde get entertainment. Hee knew belike that which I must speake, that this sence maketh default when the eye her [...], is either wandring abroade, or wanton at home, longeth for things forbidden, or deuoureth all shee seeth, or else prieth too narrowlie into hidden secrets.

By the first she failed Gen. 34, 1 in Dinah whose eyes were no house-doues, but must needes be gadding out of Succoth into Canaan. By the second shee erred euen Act, 13▪ 22 in Dauid though so holie, whose eyes 2. Sam. 11 2, 4 glauncing forth their beams on Beth shebas fair beautie, made their reflexion on his heart with hot burning lust. By [Page] the third, shee offended in the first wo­man that possest her, who seeing the fruit of the forbidden tree, Gen. 3, 6 louely to the eye, and like to please the taste, lon­ged till shee was fingering that interdi­cted fruit, and ceased not, till beleeuing the diuels Gem. 3. 4. non moriemini, tush woman build on my word, yee shall neuer die for it, shee made vs all obnoxious to Ge. 2. 17 morte morieris, till she had left a double death, as inheritance for her ofspring. By the fourth the sight trespassed in Iosh 7, 21 Achan, the sonne of Charmi, where meeting with so rich an obiect as a Ba­bilonish garmente, certaine shekels of siluer, and a wedge of gold, she so shar­pened the appetite of his dropsie-thir­sting soule, that but that treasure, no­thing could suffice her. By the fift and last way, she misled the men of 1 Sam. 6. 19. Beth­shemesh, whose eyes shee made curi­ous to search the holy arke, for whose least touch (though wel meaning) god 2 Sam. 6, 17 fearefully slue Vzza, and which the ve­ry Leuits, though attendant on the [Page] sanctuarie, Nū. 4. 15 were straightlie charged they shoulde not dare to handle it. And thus our two eyes (duo magna luminaria) the Sunne and Moone of this our mortall essence which Pl [...]to in Time [...]. should bee for looking Glasses to our sinfull soule, in which they might contem­plate Gods workes of wonder, as false Glasses represent them with wanton phantasies, with voluptuous thoughts or couetous desires: and when with humble modestie and constant Medi­tations, they shoulde guide vs as Mat. 2, 11 the Starre did the wise men in the East, till wee come to Christ Iesus himselfe at Bethlehem, what with vanitie, and what with curiositie they misleade our steppes (as Elisha 2. Kin. 6, 19 conducted the host of the Aramites into the middest of Samaria) amongst our enemies. As this is true in the eye which is the myrrour of the bodie: so it is true in our vnderstanding, which is the Aristoteles Metaph. lib. 1. cap. 1 eye of the soule, which when it shoulde aduaunce it selfe to heauenlie [Page] meditation, beeing in the owne nature in the flesh, Caeleus Rh. antiq. lect. li. 16 ca 18 vt gemma in annulo, as a rich precious pearle in a ring of golde, and yet by sinne in the bodie Cicero de amicitia. vt capti­ua in carcere, as a wretched prisoner in a loathsome caue, is surprised and kept vnder Wis. 9, 15 by this earthly burden, & hin­dred (as the eies) with the selfe same fiue impediments. To let passe the rest, as not so neerly allied to Saint Peter in my text, for vaine curiosity in affecting knowledge, howe much it preiudiceth all fruitfull thoughts of Gods match­lesse glorie, and our endlesse blisse, it is vndoubtedly certaine, Hugo de abusionib. claufiri. that our know­ledge, which as a sparkle couered 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, and curiositie, of the which the first holdes the mind, lest shee blowe vppe that sparkle, and the other sleckes it, [Page] when the flame is greatest. Wherefore our Lord and blessed Sauior Christ Ie­sus, who amongst those three kinds of desired good things, the Math. 6, 33. eternall, which is the kingdome of heauen, the internall, which is the righteousnesse therof, and the externall, which are the things of this life, would haue the first to be most affected; 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?

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, 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 imperti­nent [Page] to the purpose, our Sauiour re­prooueth as beeing too curious, tel­ling Peter that concerneth him not. Quid id ad te? In which short but sharp reproofe that Christ frameth agaynst Peter, wee may naturallie for the text, and profitablie for this age, obserue these foure particulars: First the agent in this text, the person that speaketh it: and that is a soueraigne Lorde, com­maunding dutie, and answered for the time, not with obedience but with que­stions. For if ye looke backe ye shal find in the first worde of this verse, that it is Iesus that speaketh this, euen the same which said, Follow me, in the 19. verse. The seconde is the action, what this agent dooth, and that is a sharpe re­proofe of Curiositie; in which our Sa­uiour contenteth not him selfe to say to Saint Peter, as he did to all the apostles; but with more vehemencie repels his question. For when Act. 1, 7 they asked him being at Ierusalem, Lord wilt thou at this time restore the kingdome vn­to [Page] Israel, hee answered, it concerneth you not, this is not for you to know, speaking definitiuely without interro­gation: but here when S. Peter maketh his needles motion, our sauiour speaks earnestly with a sharpe reprehension, saying not, this is nothing to thee, but what is this to thee Peter, Quid hoc ad te?

The third thing is the subiect of this reproofe, in which Peter to Christ had bewrayed his curiosity: and if we looke as narrowly to his fact for the faults, as Act. 3. [...]. y^• begger did afterwards to his hands for an almes, wee shall easilie descrie in him three kinds of curiositie. The first for his knowledge, the second for his care, and the third for his action. The first braunch of this sinne is his inordi­nate desire, to knowe more then that which god would reueale him; for som things there be Act. 1. [...] wherof God maketh reseruation, and neuer discloseth them to the sonnes of men, of which it becommeth not the saints to be inqui­sitiue; [Page] 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: for what were the actions or passions of S. Iohn, his going to the graue in peace or from the crosse, 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, when I commande thee great things? The third branch is his busines in other mens affaires, forgetting the dutie that appertaineth himselfe: for he inquireth not of himselfe, but asketh of Iohn; and therefore our sauiour saith not, Quid ad rem, what is that to the purpose? but quid ad te? this is an other mans cause Peter, if it must needes bee that this question must bee answered [Page] to some, it were more fitte that Iohn should demaund it, but as for thee Pe­ter what doest thou medling? Quid ad te? This concerneth not thee Pe­ter.

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. For first some­times they terme it [...] 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. Sometimes they call this sin [...] a needles labour or paines besides the matter, and so (God wottes) was S. Peters curiositie, whilest he intended small things omit­ting greater. Another name they haue when they call it [...] the busie bodies faulte, the medlers in­firmitie. And this must needs agree to saint Peters trespasse when questio­ning [Page] of saint Iohn, hee forgotte him­selfe. These therefore are the subiect in which the faulte was committed.

The fourth and last thing is the ob­iect of this action, the person on whom Christ fasteneth this rebuke; and that was saint Peters, one that alway before was sparing in his question, that feared to demand ought when others presu­med to ask; yet him Christ reprooueth with his Quid ad te?

Of these fowre parcels of this re­prehension, the agente, the action, the obiecte and the subiecte, in order as they lye, and in measure for the time. And first for the agent.

The partie which vttereth this de­merited reproofe, is no meaner then Gods sonne the worlds sauiour Christ Iesus, Math. 4, 19. 20. who taking Peter from the nettes a poore fisher in the sea, to make him in the Church a fisher for mens soules, Mat. 16, 17. had instructed him from heauen with his fathers secrets, and had Iohn 21, 7 mightilie confirmed him in [Page] the faith which hee had giuen him, by working in his sight strange signes and wonders. Of him therefore as a Iohn 15. 5. grafte of his fathers planting, which hee had Luk. 13. 9 hedged in, digged rounde, and trimmed with such industrie I say (not hee Esay 5, 2 expected grapes and gathe­red bitter clusters) but Mar. 11 13 hee looked for pleasante fruite, and (alas) founde nought but leaues on it.

For after those Mat. 3, 17 & Matt 4. 18 three yeares of Peters following Christ, from his bap­tisme in Iordan, to his Ioh. 18, 15 passion at Ie­rusalem, our sauiour would now trye howe his scholler had profited, what progresse he had made in his maisters schoole, if hee had taken out his lesson from knowledge to obedience, and therefore in this place he salutes S. Pe­ter, Matt. 11, 15 not with Qui aures habet audiat &c. Peter if thou hast eares listen well vnto me, I Mar. 9, 5 am the Rabbi of the Iews, and the Luk. 2, 32 doctour of the gentils; but Mar. 8, 33 Qui meus est discipulus &c. he that wil [Page] be my Disciple must vse his feete, and with his crosse must follow me; sequere me, saith our Sauiour.

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: hee yeeldeth not due obedience, but first pawseth, and then questioneth. First he pawseth for a while, and looketh backe amongst his fellowes, before he setteth one foote forth to follow Christ on forward.

And why so S. Peter? knewest thou not the daunger, Gene. 19, 26 for Lots lingring wife if shee turne but backe to Sodom, or Luk. 9, 62 for him that looketh homewarde, if his hand be at the plough once, how the one was turned into a senselesse pillar of salte, 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, [Page] and hath his angels as well in the dayes of the Gospell, Act. 21, 23 to strike-dead proude Herod for his presumptuous arrogan­cie, as hee had in the time of the lawe and the Prophetes, to 1. Cor. 10, 10 slay cruell Pharaoh, for his disobedience, or to 2 King. 19, 35 kill so many thousands in the Assirian host? Howe darest thou then Peter make stande, yea but a breathing while? when Christ called thee forwarde, how durst thou looke backward?

None but flesh and blood can stande vp to pleade for him, reason onelie but not grace must make his Apologie. It is an easie thing to bee a Censor, it is soone sayde, why diddest thou it; but tu sihic esses aliter sentires, not one a­mongst a thousande of vs, but would do as saint Peter did.

When it commeth once to poenam damni, or poenam sensus, that a 1. Mar.▪ 8, 34 man muste denie himselfe, and take vppe a Crosse too; that hee muste forgoe ought, or endure ought for the testi­monie of Christ Iesus, Iohn 6, 6 [...] Iste sermo [Page] durus est, as the Disciples sayde of ano­ther thing, this is a shrewd Text, it will winne but fewe hearers. For the former of these two which is poena damni, to part with oughte for Gods cause, manie can bee content, because Psal. 105 34 that is one end of his blessings, that wee maie keepe his Statutes, and ob­serue his Lawes) to serue God for wa­ges as Iob. 1. 9 the Diuell sayde that Iob did, they will owne the Lorde for theirs, if they maie indent vppon conditi­ons, in such wordes as Gene. 28 20 Iacob did vtter as a vowe, if hee will finde them breade to eate, and cloathes to put on, if from time to time hee will furnish them with necessaries: but if it come once to a parting blowe betweene vs and our riches, that Mat. 7. 14 because the Gate is narrowe where we must follow Christ Matt. 11 29 that stouped lowe, wee must there­fore Heb. 12, 1 cast away the earthlie loade that burdeneth vs, then 2, Tim. 4 10 with Demas fare­well Christ, yee must walke alone sir, [Page] wee will not leaue the worldes treasure, no not for the worlds redeemer, if none but these muste bee Articles of Christes calling and our comming, the greatest parte with the young man spoken Matt. 19, 22 of in the Gospell, with sadde hearts and drouping heades will turne away and looke backewards.

And for the latter of these two (which is poena sensus, enduring ought, or suffering in the quarrell of the high­est) if with Haman Hest. 5, 3 wee might bee cal­led to Hesters iunkets, Iohn. 2, 2 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, or the wedding of a bride, what messen­ger could call vs but we would straight­way follow him?

But if we bee offered at Gods hand Psa. 75, 8 not the redde Wine of promotion, but Matt. 26, 39 the bloodie cuppe of Christes bitter passion, such a Act. 9, 16 feast as S. Paul was in­uited to for his welcome, Matt. 20, 20 thē with the sonnes of Zebedee, wee had rather [Page] bee in his Kingdome, wee Matth. 13 21 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. The same cause wrought in Peter his delaying turnebacke, and made him pawse, when our sauiour called him. For at the Mat. 4, 18 sea of Galilie when Christ allotted him, with sequere me to an honourable Apostleshippe, to be a Aug de mirab. scrip. lib. 3, cap, 7 woorthie lea­der of his militarie forces, Aug. to. [...] epist. 59 a Bell­weather of his flocke, the sheepe of his pasture, Mai. 4, 20 then adew all fishnettes, presentlie hee followed him: but if at the Sea Iohn. 21, 7 of Tiberias the same Christ appoynt him, with Followe mee againe to a painefull Martyrshippe, Iohn 21, 18 where hee shall not gyrde himselfe, but giue others leaue to doe it, where hee shall not goe at libertie, but bee ledde to greeuous tormentes, 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 [Page] maruaile if hee linger, it is no strange thing if hee turne backe. And this maie reason alledge, but it is but car­nall wisedome, for Peters first default in his lesson of obdience: to witte, when Christ called him, howe durst hee stande to looke backe? Because it was a charge of so hotte a seruice.

And this because it pleased Christ 1. Cor. 1, 24 Gods eternall wisedome, graciouslie to passe ouer with so gentle silence, let not vs be too streight in our animad­uersions.

But & cunctationem & curiositatem importat haec quaestio, as Vill [...] centius de sanctis. one hath ob­serued vppon his woordes in this Gos­pell: Saint Peter beeing posed in his Lesson of obedience, was founde tar­die in his aunswere, not onelye for delayes, but also for his vaine and fruit­lesse curiositie. For had hee but loo­ked backe, and then eftsoones fol­lowed, some pretence of excuse might haue beene made for his loy­tering, as his was which Luk. 9, 61 sayde, I [Page] will followe thee Maister, but first let mee bidde them farewell that are at home: so mighte Peter haue sayde, Maister I will followe thee, but first giue mee leaue a while to bidde flesh and blood adue. Such olde friendes as wee are, like 1. Sam. 20. 41 Ionathan and Dauid, can not without weeping so suddenlie be parted.

But this was not all, hee that for three yeares had beene a daylie audi­tour, not of Salomon 1, Kin. 10, 1 for Wisedome the worldes renowned woonder, Matth. 12 42 but of Christ himselfe farre greater then Salomon, whose woordes as Luk. 4, 22 hea­uens dewe distilling from his lippes, filled his hearers harts with deepest ad­miration, fell not yet to action, 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. And this itching humour of desi­ring [Page] further knowledge, without putting in practise his former lessōs, our Sauior reproues here in his blessed A­postle, saying, Quid ad te Petre?

It was true amongst the pagans in their humane philosophie, Cornelius Tacitus, annal. lib. [...] 15. which the darke writing chronicler hath noted in their histories, that multi erant qui doc­trinâ ore tenus exerciti, animum ta­men bonis artib. non induerant, that there were many which were wel seen in their liberal arts, yet not so excellent in their moral vertues. It is as true, nay it is too true, which a Anselmus de lib arb. lib. 8. 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, but for the will & affections to haue them well ordered by the guidance and gouernment of the same blessed Deitie, but fewe regarde it, there is scarce anie that respect it. Belike men haue placed theyr knowledge (as one sayde) on [Page] 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. In deede it is so in all ages, and both sexes, mankinde couets skilfulnesse, but it seekes not righteousnesse. Let men else take a viewe of that vniust Pilate, who asked of Christe Iesus iudge of quicke and deade, yet arrayned at his barre as a malefactour, Ioh. 18. 38 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.

And let women see their faces in those Ephesian Glasses 2. Tim. 3, where manie of theyr sexe were simple and loaden with much sinne, yet alwayes lear­ning, inquisitiue for more knowledge. Then of both sexes and the greatest number, the Philosopher sayde long since that which wee finde at this in­stant, Seneca ad Lucillum epist. 19 Plus vitae quam scholae discimus, [Page] though wee practise not the olde les­sons, yet wee woulde faine take foorth newe; though wee exercise not our o­bedience, yet wee desire to encrease our knowledge, howe soeuer that con­uince vs of vaine curiositie. But was this true in Peter? had hee such in­clination? Yea it is too apparant, Christ hath detected his infirmitie. It had beene enough for the heathen Philosophers, much more then inough for Pilate amongst the Iewes, and too too too much for the women of E­phesus which were Christians, alwayes to haue beene learners and neuer fol­lowers; and yet in the same crime was blessed Peter guiltie, who had of­ten beene taught Iohn. 15, 3 by the Oracle from heauen, whose Psa. 45, 7 lippes were full of grace, who was blessed for e­uer, 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, [Page] and this is that which our Sauiour re­prehendes in this question, saying, Quid ad te?

And well woorthie of reproofe was this disordered appetite of seeking wisedome without due obedience, which Christ founde in Saint Peter his blessed Apostle. For there is nothing in the worlde which may bee tearmed good, but the Philosophers haue Cic. de offic. lib. 2 com­prised it in those three woordes, hone­stum, vtile & iucundum, the pleasurable, the profitable, and the honourable good: nor there is none of these three, but they are concurrent in that true wisedome which breedeth immortali­tie. 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 Wis. 8, 18 of Wisedome, where you shall finde that first in wisdomes friend­shippe there is exceeding [...]leasure, and that is the first kinde of good thinges, [Page] the pleasing good, the delightfull: se­condly, that in her workes are infinite riches, and I know you will all say, that those are goods profitable: and in the last place, that in her exercise, there is endlesse glorie; and, then that (I pray you) what is more honest or ho­norable? But though these be inci­dent to that true substantial wisdome, which consists Deut. 4. 6. not in receiuing, but keeping the ordinances of Iehouah, that it is both pleasant (for Eccl. 23. 27. nothing is more sweete then to take heed to Gods testimonies) and wondrous profitable, (for 1. Tim. 6. 6. godlinesse is great riches) and to make vp the third, that it is passing honourable (for it is Eccl. 23. 28. no small glorie to follow the Lord:) yet in this learning of Saint Peters, which wanted practise, and was 1. Tim. 6. 19 not sound wisdome, but a desire of knowledge, without performance of such duties as were taught him: there were none [Page] of these good things, neither plea­sure, profite, nor honour: it was nei­ther pleasing vnto Christ, nor profita­ble to himselfe, nor gracious to the world, which might take notice of it: and therefore no maruell, being thus voyd of all goodnesse, if his master found fault with it, whē he said to him, Quid ad te?

For the first of these three (to point them all out briefly) that Peters que­stion did deserue a checke, as a thing not well-pleasing vnto Christ himselfe, I presume that few words wil serue to euince it. For Cic. de Off. lib. 1. what is the end of all precepts in moralitie, but to draw vs on to performance of some dutie? What is Iulius Sc [...]liger de subt. excer. 256. the perfection of mans imperfect nature, 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 [Page] planted vs in these lower regions? Surely this, Cic. de fi­nib. 2. as the strong-boned oxe seemeth fashioned for the plough, & the Pro. 21. last verse. horse to haue bene made against the day of battell, as the light Iob. 5. 7. aire­kindled sparke is destined to flie vp­ward: so first was man ordained for these two purposes, Caelius Rhod. anti. lect. lib. 2. cap. 17. ad intelligen­dum, & agendum, to see Gods works, and to do his will. 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 Iam 1 22. as wel action, as contemplation? If the heathen man could say, Cic. de finib. 1. Non paranda est no­bis, sed fruenda sapientia, our office stands not altogether in attaining learning, but a great part of it in the vse and fruition of wisedome; how should Peter doe his office, [Page] or how should Christ accept it, since yet he was questioning, and fell not to obedience?

That sweet father S. Bernard, if he had liued in his dayes, could haue told Saint Peter Bernard in Cantica. 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, as loue to learn, Ioh. 6. 63. for the words which Christ speaks are both spirit & life.

My son (saith Salomon, Eccl. 1. 1. Ierusalems royall Preacher) what? let thine eyes delight in beholding my wayes: no, but Pro. 23. 26 giue me thy heart, let that follow me in my wayes: bestow on me (my sonne) I aske thee now a boone, do not lend me, but giue me, not thine eyes but thy heart, not to looke on me, but to loue me; not to behold me, but to embrace me: giue me (good Peter) [Page] saith Christ Iesus our redeemer, not the hearing but the following, not the audience, but obedience: and can this be well pleasing, if he denie him ei­ther?

Why, blessed Peter, canst thou be ignorant, how God Exod. 28. 30. commaunded Aaron, that honorable high Priest, to put in the breast-plate of iudgement, which he should weare on his heart, as well Vrim as Thummin, as well perfe­ction, as light? Hast thou not read what charge Moses Deu. 31. 26. gaue the Leuites, as well to keepe the couenant of the Law in their hearts, least it should rise against them as a witnesse vnanswera­ble, 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 1. Chron. 28. 9. gaue his successour in the kingdome at his way-gate; Salomon my sonne, know the God of thy fathers, [Page] there is halfe, but not all; and serue him with a perfect heart and a willing mind; there is the finishing of his counsell. Heardst thou not what thy master himselfe did testifie, of holy Iohn Baptist his Mal. 3. 1 fore-running harbin­ger, that he was Ioh. 5. 35. not onely [...], but [...], not onely a lampe, whose weeke gaue light to o­thers, but as well a fire, whose flame gaue warmth and heate, as it is Ecc. 48. 1 also true in Elias Ioh. 11. 4 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 1. Pet. 2. last. intitle him) how as a faith­full Pastor, he hath not onely Ioh. 10. 16 a voice with which hee maketh his poore flocke acquainted, but Ioh. 10. 4 also hath feete, as a good guide to go before them?

And (not to wander from thy selfe) [Page] is it possible thou hast forgotten, what euē now in the last words Christ spake to thee in particular? how he said Ioh. 21. 15 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 Ioh. 21. 15. with Ecquid Petre, amas me? What Peter? doest thou loue me? an action which implieth a diligent obedience. 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 giuest him not thine heart, if thou makest all thy breast-plate of Vrim, & no Thūmim, if thou layst vp the law in the Ark, not in thy breast, & wilt know God, but not serue him; 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, [Page] if thou wilt imitate the shepheards voyce, & not learne to tread the shep­heards pace, alwayes be feeding, & ne­uer following; euer questioning, & ne­uer practising: this cānot please Christ it must needs make him checke thee; & 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.

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, 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. Peter therefore had need be­thinke himself in the secōd place, since his question is not gracious with him to whom he makes it, if it will be com­modious to himself that propounds it. [Page] 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.

For (touching the former) if Math. 5. 13. there be seruiceable vse in vnsauory salt, which is good for nothing but to be troden vnder feete, then let Peter also hope for a gainefull haruest after this drie seede time of his vnseasonable questions: but if Plutarch Plutarch de educand. liberis. could haue told him, that in those two kinds of good liues, the actiue and contempla­tiue endeuors without knowledge are not more vnprosperous, then know­ledge without endeuours is vaine & friuolous, Peter must needs thinke the same thing in cases of religion, Iustus Lip­sias polit, lib. 1. cap. 6. that pietas sine morib. vana est imò nulla: pro­fession [Page] without deuotion is a vanity, yea it is a nullity: 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, but va­nish into soft aire if a man but touch 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, but obeyeth not Christs Sequere, him­selfe will not follow him.

If this be profitable, I would you read but that one page Greg. super Euange. hom. 9. which S. Gre­gorie thought not much to write in this argumēt. 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, and men of all nations, yea [Page] could speake the tongues 1. Cor. 13. 1. both of men and Angels, and yet had no skilln Isa. 19. 18. in the language of Canaan, which is Luke. 2. 13. gloria in excelsis, with diuine notes of Re [...]l. 19. 1. Halleluia, which could neither pray to God nor praise him? I feare me no­thing. What aduātage were it to be an Luke 10. 2 [...] admirable rare Scribe, a skilfull ex­pounder of the whole text of the Law, and yet not be able to find out the nar­row path which leads to the inheri­tance of euerlasting life? surely this were nothing. What were it for a man to equalize in knowledge either 1. Kings. 9. 33. 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 1. Kings. 3. 1. whom appeared Gods wise­dome, who could learnedly discourse the hidden 1. Kings. 4. 33. nature of all plantes, whether trees, shrubbes or hearbes, [Page] from the Cedar to the hysop, nay (one step higher) what if with Adam in his innocency he Gen. 2. 20. could know euery foule in the ayre, all the cattell in the field, and call them euery one distinct­ly by their names, & yet Gen. 3. 23. wanted obe­dience to keepe himselfe in paradise, alas, what should this profit him? In one word, what were it with Iudas Isca­riot, I say, not to be called Iohn. 12. 6. to the of­fice of Christs officer, but to be Lu. 6. 16. free­ly admitted a scholer of Christ schole, there Iohn. 15. 15. to heare and learne the secrets of Gods kingdom, and yet to Math. 27. 5. die des­perate, with his owne damned hands; to haue his Act. 1. 18. bowels gush frō his body, and his Iohn. 17. 12. 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 Math. 16. 26. compassed the highest honors, the sweetest pleasures, [Page] and vnmeasurablest riches, which the huge circūference of this whole world containeth, should loose or let perish that diuine part of his essence?

For it must needs be true of know­ledge, which is but one single good thing, if it may be auouched of al other such graces; that it profits a man no­thing, if he could possibly attaine, not only Salomons rare wisedome, but al o­ther such complements as Iud. 16. 3. Sampsons matchlesse strength, & Esa. 14. 25. Absalons faire beauty, Sam. 2. 18. Azahels swift footmanship, with Augustu [...] his royall dignity, & to i Lucke. 2. 1. enioy all these blessings a long life like Gen. 5. 27. Methusalems, & yet so to vse them as that at the length I siodorus de summo bon [...]. daretur caro vermi­bus, anima daemonibus, his flesh should be made a booty to the wormes, & his soule a pray to the diuels in hell: this must needs be a loosing match, it pro­fits not the marchant. No more could it benefit S. Peter this Apostle, though [Page] by his busie question hee should learne the future accidents of Iohns life and death, the manner, time and place; nay though he should get to see the platforme of that gouernment, by which the heauenly Angels are ruled in their orders, and yet himselfe shold not yeeld obedience to Christs pre­cepts, but when his maister bids fol­low him, should still stand asking que­stions; certainly this knowledge could nothing profit him. And therefore as lost labor or vaine beating of the aire, our Sauiour reproues this learning without practise, saying: Quid ad te Petre? &c.

And worthily did he incurre the daunger of this checke, as wasting his precious time in bootlesse actions. For 1 Tim. 6. 6. godlinesse indeed is exceeding great riches, and hath annexed to it sweete gracious promises 1. Tim. 4. 8. both for this life present, and for the life to come. But [Page] 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, or else in the next world euerla­stingly blessed? No, no, S. Peter, thy fur­dest ayme commeth too too short of the nearest scantling; neither sound wisdom nor heauens felicity, ensue of that knowledge which wanteth obedi­ence. For as touching the former, it is an interchangeable verity, that as Aristot. Eth lib. 6. im­possibile est prudentem esse non bonum, in matters of morality it is a meere im­possibility, for a wise man to fall into notorious enormities, so Iulius Scal [...] ger de subtil exercit. 274 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 they which Rom. 1. 21. know God in the volume of the creaturs (a booke read in Psal. 19. 1. al languages, though but once printed, and neuer since translated) [Page] and yet do not glorifie the same God as creator, how soeuer they professe themselues to be wise in the worlde, yet in the iudgement of him that is 1. Tim. 1. 17. Solus sapiens, their Ro. 1. 22. harts are but dark, and themselues are but fooles: we may say of these men Cicero de finib. 5. as M. Piso sayde to Tully of another, Haec quum praeclarè didicerint, tamen nihil scient, When they haue learned neuer so much, & yet practise neuer a whit, their know­ledge is no wisedome, it is no true Philosophie. 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. For the entrance, beleeue the 1 Sum. 23 1. sweete singer of Israel, who sayth Psal. 111. last. that the rudiments, the very alphabet of true wisedome, is not the know­ledge, but the feare of the Lorde, and that the profoundest vnderstanding [Page] of all others is in thē, not which can de­fine it, but which haue entertained it. That made saint Paul say, Eph. 5. 15. that those in­deede are wise men, which take heed to themselues, and whose take heed to themselues, and whose liues are cir­cumspect. And because such foote­steppes tread alwayes, in those Ps. 34. 13 twoo pathes, which turne from euil, and leade vs vnto good: for the former branch, iust Iob sayd, Iob 28. 2 [...] that to depart from iniquitie, is the highest tippe of mortall mans wisedome: and for the latter, the wise­man hath left vs his warrant, that Pro. 28. 7 the keeper of the law is the childe of vnder­standing, for Chry sosto­mus. non eloquiae Dei scire sed se­cundum haec viuere est vera sapientia, not to knowe Gods commandements, but to walke in his statutes, is that which commendes a man for his wisedome. If ye looke for the progresse, a mans com­mensing in this Arte (which is Ars artium, the Lady of all Sciences) sure­ly Lactantis contra gra­tes lib. 1. in hoc vno est vt Deum cognoscamus & colamus, this is the sole subiect, in which consistes sounde wisedome, not [Page] that we know god onely, but that wee serue him semblably, this is the cōpen­dium of al christianitie. It is a delitious saying, as sweete as the hony-deaw, Sa [...]. 1. 14. 25 which Ionathan once tasted, which saint Bernard g that good father, hath left to this purpose: which therfore, (lest I im­peach the grace therof in translating) let me presēt you with it in such ornamēts as himselfe first gaue it. 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 Psal: 25. 6 sins & offences of their fraile oft-sliding youth, can wa­ter their Psal. 6. 6. night couches with plenteous streames of bracchish water from theyr weeping eyes, or if women with Luc. 7. 39 that knotorious knowne sinne of Ieru­salem, can washe Christ Iesus his feete with repentant teares, and with theyr haire as towelles, can wipe and drie them softe, if both of them, 1 Io. 2. 15. as they are [Page] commanded to continue this worlde and her furniture, Phil. 3. 8 can esteeme the thinges of this worlde, 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, Phil. 1. 23 Cnpio dissolut & esse cum Christo, I take no felicitie in this long lingering soiourning, since Ps. 84. 6 in this vale of miserie I haue Hebr. 12 13 no continuing Cittie, but elsewhere doo looke for one that is to come, euen Heb. 12. 24 the Cittie of the liuing GOD, the celestiall Ie­rusalem, where is the companie of the first borne, and innumerable An­gelles, yea, where my Lorde him­selfe is the mediatour of the newe Te­stament, I desire to be loosed from this massie lumpe of sinne, and as a member to bee ioyned with Christ Iesus my head. 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 [Page] wisedom, in whose mouthes such spee­ches are not distasteful.

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 2 Pet. 1. 21. the inspirer of all prophets hath left re­corded by Dauid his Act 1. 16. choise [...], in that exquisite descriptiō of an vngodly sinner where Psal. 36. 1 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 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: as though man might so long bee iustlie termed wise, as holines & righteousnes were in the works of his hands, and as though then he left his wisedom vnfini­shed & imperfect, whē he ceased or gaue ouer from doing good: hee hath left off saith Dauid, to behaue himself wisely, ad­ding (as a reason) and ceased to do good. [Page] An impregnable argument, for the very Horat. e­pist. lib. 2. e­pist posterio­re. poets could tell vs, that sapere est non verba sed verae numerosque modosqne edis­cere vitae. Wisedome is no verbal thing, it standeth not in learning, but leading that life which is vertuous. If a man re­linguish this, the other vanisheth. If thē blessed Peter, not to know God, but to serue him, not to heare him, but to feare him, be true vnderstanding: 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: but leauing that vndone, and seeking more knowledge, it aduaunceth thee no whit, to the attaining of true wisedome. 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.

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 in the next life, it will bring foorth eternall happi­nesse. But I feare me this seede like the Egyptian Exo. 9. 21 barly, thogh it be both aboue grounde, & the blade wel eared, before it come to the haruest, will bee smitten with the haile: Peters knowledge, thogh he get it, & neuer make his practise, wil by many staues be short of Ge. 28. 12 Iacobs lad­der, it wil neuer 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 1 Cor. 1. 20. Corinths, yet if wee compared it with that true wisedome from aboue, which being Iam. 3. 17. peaceable & gentle, is ful of mercy & good works, we might wel say of it as Stella de contemptu mundi, part 1. cap. 34. [...]Wis. 11. 19 one doth, Pluris est vna gut­tula sapientiae diuinae, quam vastiss. quod­uis, pelagus sapientiae huius mundi: Look [Page] what oddes there is betwixt the small dramme or grayne which is put in the scale of the weying ballaunce, and the whole huge frame of this globy world, or betwixt the least pearling droppe of deaw, fallen in the morning vppon the grassie hilles, if it be likened to the sea that Ps. 106. 6 watry wildernes, and such is this worlds wisedome, whose best parte is but knowledge, in respect of the hea­uenly which standeth most in practise. For August. in 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, than to be able to find out al the sphers in the heauēs, the regions of the aire, the climates of the earth, and the chanels of the sea: for lossa super 1 Cor. 8. 1. 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. Therfore small hope shall S. Peter [Page] haue of successe in this second parte, it is not likely that his knowledge wil breed him perfect happinesse. It is one steppe I must needes say, to rise to that king­dome, if when god sayth from heauen, Luk. 9. 35 This is my sonne, heare him, wee Psa 58. 4 do not as the adder which stoppes his eare, and refuseth to listen to the voice of the charmer charme he neuer so wisely. But this is not al: he that Ps. 37. 27. wil dwel for euer, must flie from euill too, and doe that which is good: and not sit him downe there neither, but mount yet a degree higher; he that will be blessed, Iames 1. 25. though not for his deedes, yet in his deedes, to his hearing must adde action, and to his action perseuerance; for Enoch not see­ing God, but Gen. 5. 24. walking with him was translated from amongst vs, 2 Kings 2. 11. and Elias when hee was taken vpp into Heauen, went not onely in a whirlewind, which perhaps might shadow knowledge, but in a chariot of fire, in which charity was resembled, as though, not knowledge, but obediēce were the way to that hap­pines. [Page] It should seeme the very Gentiles were acquainted with the same path; who (though like clocks they disagreed amongest themselues, what shoulde be the subiect of their farre-sought beati­tude, whether Aro [...]. ethic. lib. 1 cap. 5. vertue or plenty, plea­sures or else honor, or if none of al these, some Aristo [...]. e­thic. lib. 1 cap. 6. imaginary Idaea,) yet all of them generally accorded in this, that to a true felicitie there was required, Aristo [...]. ethic. lib. 1 cap. 4. not onelie [...], to be wel or knowe much, but also [...], to do wel or work much: wherefore if the Epicure could say, Cic de fi­nibus lib. 1 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. I wonder August. to. epist. 56. 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: or what might cause Peter the Apostle in this [Page] place, to neglect his due homage to Christ his soueraigne, 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, or to the enioying of blessednes in the world to come. The same words therefore which a Philosopher once vsed, Senec [...] phi­los. 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; Peter, thy demand, if I shuld giue thee direct answere, will neither make thee wiser, nor one whit more happy: for thee to vnderstand Iohns fu­ture condition, can neyther indue thee with perfect wisedome, nor giue thee assurance of celestiall happinesse: what meanest thou to comber thy selfe or mee with asking or hearing such vn­profitable [Page] questions. Quid id ad te? this beseemeth not thee Peter.

Indeede those trees which Dauid distinguisheth, eyther to be Ps. 80, 12. fruitfull as the Vine with her clusters, Ps. 148. 9 [...] or fruitelesse as the Cedar, although tall in Lebanon, Coeli [...]t Rhod. antiq. let. lib. 10. cap. 2 Cato had woonte to terme by other names, calling the first happy trees, which brought foorth to their Maisters their yeerely reue­newes: and the other vnhappy, which clad themselues with leaues, but fedde not their Lordes with timely fruites. 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. For to o­mitte whole kingdomes, from whome for the like defaults, GOD in seuere iustice oftentimes Math. 13. 46. taketh away that gemme, as hee threatened to intreate Israel, in A [...]. 8. 11 sending them a dearth, [Page] which should be, not a famine of bread, nor a thirst of water, but a penurious scarcitie of hearing gods worde, as Reuel. 2. 5 hee bitterly denoūced against the church of Ephesus, that he would remoue frō her her golden candlesticke, yea Act. 13. 46. as he dealt with the Iews of Antiochia, frō whom he diuerted his legates to the Gentiles, and as on vs, that he inflict not that iust vengeance for so long hearing with so little folowing: 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 same without obediēce makes vs stand ingaged more deeply to God in his straitest iugemēts.

The first by the same spirit S. Paul hath taught since, 1 Cor. 8. 1 that knowledge is a light ware, it beares vp the subiect, as anger breeds Pro. 6. 34 rage the souls furious frensie, & Eccles. 5. 9 auarice vnsatiatenes that neuer-quen­ched [Page] dropsie, so knowlege without cha­ritie ingēders but a timpany, which had almost swelled 2 Cor. 12. 7 in Paul aboue cōpasse: For, Isiod de summo bono lib. 3. cap. 36 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, so learning with­out life is but matter of vain arrogance, which soone flieth vp, and as soone go­eth forth, like a flame without fewell. 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 Math. 9. 12. 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. But the danger is far worse if Peter woulde obserue what issue this disease wil sort to in the end, when the criticke day of this sicknes shal approach; & that [Page] is, it shal make him before the throne of the hiest, inexcusable for his knowledge which wroght not to obedience. For as we see in nature Isa. 55. 10 the raine & snow Aristot. Meteor. lib. 1. cap, 1. the refined vapors of gods heauenly closet, descending from the cloudes, & light­ing on the earth, go not on bootlesse er­rands, nor returne hence in vain, but are Ps. 68. 9. either gratious showers moistning the thirsty land, Wis. 16. 16. or grieuous storms choa­king the glutted earth: so is it with gods Isa. 55. 10 word, which proceding frō his mouth returns not to him till it haue accompli­shed that work, for which at first he dis­patched it, that 2 Cor. 2. 16 either it prooue a sauor of life to thē which shall be saued, or the sauor of death to them that perish. For since his voice as the warme-shining beames of that Mal. 4. 2 bright sunne the sun of righteousnes, works in euery mās hart, either as in wax which it mollifieth, 2 Chron. 34 27. as it did in Iosias that good king of Iudah; or els as in tough clay, which it therfore hardneth, Exod. 7. 3. as it did in Pharoh that Egip­tian tyrant: Hence it is that no man can [Page] 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, Luk. 18. 13 either more iustified with the poore contrite Publican, or els more condemned with the prowd vaine glorious Pharasie: Nor there is no man which can receiue a charge from Christ Iesus, but eyther for his obedience he shall heare to his com­fort, Math. 25. 21. Euge serue bone, well doone good faithful seruāt, or else for his negligence shalbe sure to beare a check with Luk. 19. 22 Apage serue nequam, fie on thee slouthfull fel­low. 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, yet [Page] worship withal towards thy blessed al­tar, with humble feare, & all dreadfull trembling? How might we quicken our deafe dul-hearing eares, or purifie our vncleane corrupted sinful hearts, that we might opē our gates for thee, O king of glory, & 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, nor returne to thee (without winning soules,) as the emptie eccho from the mountaines to the speaker. We knowe (deare God) no syllable, nay no iota can want his vigour, being spoken from thy coūcels, but it either lifts vs vp nearer to thy courts in heauē, or casts vs lower to that damned pit of hell. O holy one of Israel, let thy holy testimonies not work in vs that bitter fruit of death, but nou­rish vs through thy blessing, to grace & life, let it so distil into our harts, as deaw vpō the hils, that it may make thē fruit­ful vnto al obediēce. And for thee (O Pe­ter) what can patronage thy know­ledge? [Page] thy busie questioning, without duetie to thy master, thy inquiring of Iohns state, without inuring of Christs Sequere? what canst thou say, for fayling in thy action? Surely, if no wayes it be profitable vnto thee, neither for the at­taining of wisedome in this life, nor for the atchieuing of true felicitie in the next: nay, if it bee hurtfull and obnoxious to thy good, that it will in­danger thee for falling into pride, and bring thee more in compasse of Gods iudgement then thou wast, if thou wilt still be in demandes, 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.

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, if it were gracious with his master, and beneficiall to himselfe: [Page] 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. Wherefore it remaineth that wee proceede on to the third place: to enquire what enter­tainement this quality can find, in the censure and iudgement of holy men and wise. But I feare me, you are wea­rie, in going thus farre at once, and therefore because it is not Coeliu [...] Rhodogi­nu [...]. antiq. lect. li. 13. cap. 1. minor vir­tus scire desinere, quam scire dicere, no lesse commendable for an Orator, to end his speech in good time, then to beginne with some good liking. 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. Cicero Philippica. orationū. 2. da. Non omnia effundam, vt si saepius dicendum sit vt erit, semper nouus veniam, I will be loth to spend all my store at once, but keepe something fresh against I come again: so I will not [Page] 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. I will spare you so much paines, till I come amongst you againe. 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, Psa. 121. 4. nec dormit nec dor­mitat, neither slumbers nor sleepes, but keepes it from all euill. To that Reuel. 1. 5. 6, fayth­full witnesse, which loued vs so deare­ly, as that he washed vs from our sinnes in his own precious bloud, & made vs Kings and Priests to God his father, be glory & dominiō for euermore, Amen.

The grace of our Lord Iesus Christ, &c.

RIght Honourable, right wor­shipfull, and well beloued, like Salomons Prou. 30. 15. quaternion of particular insatiables Reyneri­us to. 1. [...]antheol. cap. 3. de diuitijs. 1. an Ita­lian Bishop hath obserued in generali­tie, that there are three things in na­ture, which neuer can be satisfied: an eternall essence with accidents which are temporall: a creature which is spiri­tuall, with bodies that are corporall: nor a substance which is infinite, with finite complemēts. Surely, such a thing is the precious soule of man: eternall in continuance, spirituall in her essence, and infinite in apprehensions; & ther­fore neuer to bee filled with any crea­tures, whose daies are numbred, whose substance is circumscribed, or whose [Page] stint is measured. 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, as when not Mat. 16. 17. flesh and bloud, but God himselfe from heauen, had re­uealed vnto him the perfect truth con­cerning Iesus Christ: (whose two com­pleate natures are those Act. 9. 20. 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, yet could not make him satisfied.

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, nor pro­fitable to himselfe, nor gracious or [Page] acceptable in the iudgement of the world: 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, but followest not with thy feete?

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, & the other from that slender crop, which it could affoord the Questionist himselfe.

There remaineth in that first part, the third and last inducement, which might vrge our Sauiour to this vnusu­all seueritie, namely, if there were no­thing else but the hatefull, loathed dis­tastfullnes, which it hath euen in mans [Page] corrupted sinfull iudgement, it were able to make him which knew al sinne, so vile, as that it had brought him to his shamefull bloudy crosse, to ioyne with the world, in reproouing of this one sinne, and to cry vnto Saint Peter, as he doth in this place. Quid id ad te? Fie Pe­ter, my Apostle? this knowledge with­out obedience, is not for thy professi­on.

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. For there are two sinnes Num. 15. 22. 24. by Moses poynted out in the Law, the one of Commission, & the other of Omission, and they are both here per­petrated by Saint Peter in my Text, and both of them reprooued in the iudgement of the world. The first is his sinne of Commission, in thirsting vnsa­tiably after endlesse knowledge, and [Page] this the world holds fruitlesse, because it laboureth for impossibilities: the o­ther is his sinne of Omission, his neg­lect of duetie, in not following Christ, when he said Sequere; & this men count odious, because default was made in not doing that which was so nece­sary. And verily, if the sonnes of wret­ched Adam, do thus repute, & censure Saint Peters action, to bee either alto­gether bootelesse, 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.

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, 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 [Page] dimensions. For the first, which is the temporany blessings of our pilgri­mage Didac. Stella de contempt [...] mundi. lib. 3. cap. 32. Animam nostram implicare pos­sunt, implere verò nequeunt, well may they for a time peraduenture feed our fancies, but neuer can they to the end, fill our hungrie appetites. You may marke it if you please, in the diuels last temptation to our Sauiour, where, 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 Mat. 4. 8. one of the Euangelists, all the glorie of those Emperies: indeed that might sharpen his stomacke: yea but hee did it, sayth Luk 4. 5. another of those blessed notaries, in ictu oculi, in a mo­ment of time, in the twinckling of an eye: they would not tarry with our sa­uiour, any time to bee looked: a so­lemne shew, but very sodaine, excee­ding sweete, but (alas) too short, which might therefore giue a taste, but surely no contentment.

For the second, that spirituall crea­tures are not satisfied with things cor­porall, you may note it by the rich man spoken of in the Gospel: who when hee had filled his barnes with the earths plenteous fruits, and stuffed his store­houses with his aboundant wealth, in­uited his Luk. 12. 19. soule to a solemne feast: and as though a table with these cates, had beene spread for her diet, bad her fall too, and welcome, eate, drink, and take her pleasure. But the very Gentiles of their Ephesian Goddesse, whom they reputed the tender nurse of what­soeuer liueth, could say she was Angel. Policianu [...] in Miscell. cap. 51. Mul­timammia, she had seuerall prouisions, for sundry creatures. And God himself in the second age of the world, when he commanded Noe to receiue into his Arke Gen. 6. 19. some of all 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 Gen. 6. 21 of al kinds of [Page] 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: according to his owne practise in the first age of the world, when from the creation, hee made the earth bring forth psa. 104. 14. 15. grasse indeede for beastes, but wine and bread for men. 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: that his corne in his garners, or coyne in his coffers, were victuals for her nourish­mēt, told him that he was but Luk. 12. 20. a foole for his labor, for such intellectuall and heauenly spirits, with earthly bodyes neuer can bee filled, it is no due foode, it is no competent sustenance.

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.

For the rule is true in that excellent [Page] science, that no circle drawne in the compasse of a triangle, can possibly fill vp all the corners of that figure, but though it be made with neuer so large a circumference, yet still the angles will be vnreplenished. Now humanitie hath taught vs, Aristotel de genera­tione ani­malium. li. 2. cap. 4. that the heart of man which is the soules seate, & lifes bloud­warme fountaine, 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, 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 answerable vnto this diuinitie, hath enformed vs, that mundus is orbis, the world is framed in a circuler figure: for so the royal Pro­phet sung long since in his Psalme, that [Page] Psa. 93. 2. God hath made the round world so sure, that it cannot bee remooued.

So then, if our hearts the mansions of our soules, bee shaped (as you haue heard) in a three-squared fashion, & the world with her contents, be moulded like a lumpe, in so round a forme: and if triangles by no meanes can possibly be filled with the most spacious circles: 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. 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, then learning and know­ledge, then wisedome and vnderstan­ding. For what may better satisfie the appetite of any thing, then that foode which by nature giues it proper nou­rishment. And such a thing is learning▪ [Page] Ci [...]cro acad quest. lib. 4. Naturale quoddam ingeniorum pabu­lum, as proper and as naturall a diet for the soule, as 1. Cor. 3. 1, 2. euer milke was for chil­dren hanging at the breast, or Iudicum 14. 8. honye for the bees which labour in the hiue. But (God wot) this foode is farre from filling our vnderstanding; well may we hunger and thirst still for more know­ledge, but neuer can our hunger bee satisfied, nor our thirst bee quenched: our soules in this life, with this preci­ous mettall, shall questionlesse at the most, bee no more then parcell gilt, we can 1. Cor. 13. 9. know but in part, and that ma­keth vs loue but in part. The Eccles. 1. 8. preacher saw long since of two of her seruants, that they could neuer doe inough as yet to please her: 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 Eccl. 24. 24. as they which taste of her, shall euer haue more hunger, and they which drinke at her well, their thirst shall still be grea­ter: [Page] for the soule, whose vnderstanding hath infinite apprehensions, neuer can be satisfied with some few finit lessons. It should seeme so amongst others, by Saint Peter the Apostle, in those two at­tendants of his vnderstanding. For touching his eyes, the two watchmen of his soule: many iust men with Sime­on, had Luk. 2. 23. wayted no doubt, for the light of Israell: many Luk. 10. 24. Prophets, nay, many Kings, would faine haue seene those things which hee saw, and could not: yea 1. Pet. 1. 12. the blessed Angels in their heauenly orders, longed to see Christ Iesus incarnate, but for some ages could not: yet behold our Apostle, admitted by the almightie, to bee a happie spectator of our Saui­ours presence, contents not him­selfe with that, but needes will see things future, will know the accidents of succedent ages. And for the Sensus disciplinae Plutarchus de pruden­tia animā ­tium. other which is the sense of learning. Peter had heard not God himselfe with his voyce of maiestie, for that peraduēture [Page] vvould haue been Exo. 20. 19. too terrible, nor by the mouth of his poore seruants the Prophets, for 2. Chro. 36. 12 that perhaps might haue seemed too contemptible, Heb. 1. 2. but spea­king by his sonne Christ Iesus our re­deemer, whose words were not too feareful, for Luk. 4. 22. his lips were ful of grace, nor yet too simple, for hee Math. 7. 28. spake with heauenly maiestie, and his sermons had taught him Iohn. 5. 39. al things that were neces­sarie to euerlasting life. And yet see this holy mā is not satisfied with this know­ledge, he will yet be learning more, he will heare what shal be Iohns end; Ma­ster, sayth hee, what shall become of this man?

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, when with his temporany pro­iects, he thought he could inueigle the sacred soule of Christ, which was a di­uine [Page] and rare immortall essence, and that the rich mans hope was fond, whilst he supposed, he might cramme his soule, an excellent and heauenly in­tellectuall spirit, with his grosse and earthly corruptible prouisions: 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, as though there vvould not stil euermore be something, vvhich his discoursing thoughts vvould labour to attaine to. So that if all the vvorld vvould giue this certaine verdict, that his labour must needes be bootelesse, 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?

And thus much holy and blessed [Page] Christians, shall serue for the former part of the vvorlds determination, cō ­cerning the Apostles first sinne, vvhich is his sinne of Commission. Novv as shortly for the latter, vvhat all good men may say as touching the second trespasse, vvhich is his sinne of Omissi­on. [...]or suppose the vvorld should yeeld vnto Saint Peter, in such tearmes as our Sauiour once vsed vnto the Pha­rises Math. 23. 23 Haec fecisse licuit, sed ne alterum quidem infectum reliquisse. Peter let vs grant it had beene lavvfull for thee, in this and such like questions to haue beene infinitely inquisitiue, yet vvhy didst thou altogether fayle in thy duety of obedience? thou vvouldst haue Christ heare, that hee might ansvvere thee; and why wilt not thou heare that thou mayst follovv him? vvhat all in questioning, and neuer a vvhit in acti­on? hovv should the vvorld approoue of such a scholler? hovv can she esteeme this vaine and emptie learning?

Doubtlesse I feare shee vvill prize it [Page] very meanely, and gesse this commo­ditie to bee of no great reckoning. For besides that God by his Prophet Esa. 29. 13. Esay disliked such seruitors as drevv neere him vvith their lippes, but yet drevv backe from his vvorshippe in their hearts. The very Pagan could novv tell him, that Salustiu [...] de bello Iugurth. Parum placent eae literae quae ad virtutem nihil profuerunt, there is nothing more vnsauorie, yea in mans corrupt iudgement, then knovvledge vvithout vertue, then letters vvithout manners. I neede not to tell him vvhat straight seuere doome our Sauior once gaue against the slouthfull seruant, vvhich Luke 12. 47. knevv his masters vvill, but made no meanes to doe it: let mee but tell him all the vvorld hath subscribed, and confirmed that iust sentence vvith their seuerall hands, saying Pacuuius Odi homi­nes ignauâ operâ, sapientiâ philosophâ, men count it a thing most intollerably hate­full, to see one for speculation like a Ex A the­nis, scienti­ar. fluenta. Coel. Rho­dog. li. 16. 24. Grecian Philosopher, that (Tanquam per ostrocismum) may be shut out as too [Page] vvise, and yet for his action, like a Murmu­leius in 7. egl. Man­tuani. Ro­mane Bardus, that for his too much sim­plicitie, may be hist out as a foole: to see in the same person a head like Salomons, and farre vnlike it, a heart like Nabals, let any man say vvhat credite vvere in this.

I remember a Arist. po­litic. lib. 1. cap. 7. & Cic, 1. de diuinat. storie of Thales Mi­lesius, a man much renovvned for his skill in Astronomie, that after he had a long time obserued the heauens moti­ons, and yet not enriched himselfe in his ovvne stations, there vvere many that vvould be vying at the poore Phi­losopher, and tell him surely his starre­gazing vvas a svveet professiō, that vvas neuer yet able to make him peny rich­er. 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. Let S. Bernard else as fore-man, giue his verdict for the rest, [Page] and resolue vs what glorie there can be in this practise. Verily he will enforme vs, that Bernar­dus de gradib. humilit. 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: that those to themselues shal receiue the richest gifts, which (God wot) in themselues haue but the meanest gifts: that they shall be garnished with whole pounds of honour, which scarce are furnished with one dramme of honesty: Ita scientiae plurimū conscientiae parū, ser­mo multus fructus nullus, lingua magnilo­qua manus remissa: in cause of Religion it is altogether as hideous for a man to haue in himselfe a plentie of all science, and yet withall a penurie of good con­science, to haue a tongue like him in Es­dras, 1. Esdras 3. 21. that speakes by the talent, and yet handes like him in Salomon, that [Page] Prou. 6. 10. scarce works by the ounce. So farre is the worlds herold from sounding forth her prayses, that hee blazeth this lear­nings armes with barres and notes of infamie: our Sauiour therefore must needs correct it with Quid ad te? Fie Pe­ter, it is disgracefull: if the world censure thy first action to bee fruitlesse, because impossible: and thy latter demerite odi­ous, and much abhominable; I must needes admonish thee, it beseemes not my Disciple. 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, and many especially in this honourable Citie, are so much addicted to singularitie of opinion, more then to singlenesse of conuersation, as though Religion consisted not in this, but in the other, in learning questions, without [Page] following precepts) it would please you to consider, how worthily our Redee­mer bestowed this checke vpon that kind of wisedome, as being neither plea­sing to himselfe, nor profitable to the Apostle, nor yet gracefull or well repu­ted of in the world; estimation. Quid ad te? sayth our Sauiour.

Remember, O remember I most humbly intreate you, what Saint Iames that good Bishop in old time did aduer­tise vs: that Iames 1. 27. 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: this is it which God our Father wel accepteth, if we visite the fatherlesse and widowes in their troubles, and if wee keepe our selues vnspotted of the world. Yea this is sound Religion; hee that wil be a pure one, let him be pure in this sort; not to bee odde in his lear­ning, but to be good in his liuing, else all his quid hic will bee nought without [Page] Sequere.

Forget not beloued brethren, you that are called to Peters function, the most honourable seruice vnder Kings & Princes, forget not Iohn Baptist Luke 1. 76. that Prophet of the highest, how he was not onely Iohn 1. 23. vox clamantis in deserto, one that could crie aloude, that could speake wel, but that also, Math. 11. 18. Nec edens venit nec bibens, he was one that liued well, his carriage was a patterne of all graue sobrietie: O folow his steps, imitate Iohn Baptist, let not all bee questions, and nought in acti­ons, all care of studie, and none of pietie. This is it which our Sauiour by no meanes will approoue of.

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 Acts 11. 24. with Bar­nabas amongst the Iewes, to haue this giuen forth of him, O surely he is a good man: or Acts 10. 2. with Cornelius amongst the Gentiles, to receiue this testimonie of [Page] them that know him, Doubtlesse this man is one that feares God: 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, and specifie it by the aboundance of Gods graces dwelling in him: Act. 11. 24. for so did hee in the Acts of the Apostles. 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. No, he must doe Act. 10. 2 as he did, hee must pray oft to God, and giue much almes to the people: else all his know­ledge is nought without obedience.

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 [Page] times was acted: (for so sayd the woman of Samaria at the Well, ^d Omnia Iohn 4. 29. 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; for so the Galile­ans could testifie of him Marc. 7. 37. Omnia rectèfe­cit, He hath done all things well too: hee knew all things directly, he did all things iustly. An admirable patterne, a worthie president. Learne then (good Christi­ans) not of Peter in this Scripture, to seek for knowledge with neglect of du­tie, to be quicke in hearing, yet but slow in following, to be alwaies learning, but neuer practising: for this you see our Sauiour finds him blame-worthie: but learne of Christ himselfe, the Churches Marc. 11. 29. 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 [Page] receiue the first part of our Sauiours lecture, Math. 10. 16. to bee wise as Serpents, that like good schollers you would speedily take out the next; to bee innocent as Doues: that you would make the holi­nesse of your conuersation, alwayes concurre with the measure of your vnderstanding.

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: which is our Sauiour commanding seruice, but answered of Saint Peter with nought but questions, and therefore checking him with Quid ad te Petre?

It remaineth that wee beseech God the father of all wisedome, that passing ouer the studie of that Iames 1. 15. kind of knowledge, which being full of nothing but strife and conten­tion, is altogether earthly, sinfull, and diue­lish, he wold powre into vs from aboue, that coelestiall wisedome, which being Iam. 3. 17 pure and [Page] peaceable, gentle, and without hypocrisie, is fraught with all mercie, and the fruits of goodnesse. 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 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.

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: to witte, the agent which in this place keepes visitations with S. Peter, and that was Christ Iesus, the Arch-bishop of his soule: 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.

In vnfolding which reproofe from the Churches great Reformer, let mee [Page] 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, but onely to represse the tickling humor of fruitlesse Curiositie.

I remember a storie of the Iudg. 20. 16 men of Beniamin, that the Scripture sayth, they were excellent at the sling, so as if they threw stones at any marke, they would not fayle to hit it within the breadth of a hayre: but yet as actiue and as nimble as they were, they were but left-han­ded people, they threw not with the right. This brings to memorie a saying of King Salomons, who tells vs Eccle. 10. 2. that the heart of a wise man, is at his right hand, but (alas) the foole hath his placed on the left. Indeede not vnlike, it wanteth not probabilitie. For (God wot) there are many in this vild censorious world, which doe not 2 Kin. 4. 41 with Elisha the man of God (in the Colledge of the Prophets which was at Gilgall) turne bitter Collo­quintida [Page] into wholesome foode, nor with our Lord and Master Iohn. 2. 8 at the so­lemne marriage, change weake and thinne cold water, into neat and strong hot wine: but Esa. 5. 20 (cursed as they are) miscall the creatures, speaking good of euill, and euill of good, putting darknes for light, and sowre for sweete. Exam­ple of this may be those two periured witnesses, who when our Sauiour had said Iohn 2. 19. Destroy this earthly building, and once in three dayes I will rayse it vp a­gaine, speaking of his owne most bles­sed body, which was but as ours is Iob. 4. 19. a clayie tabernacle, did notwithstanding Mat. 26. 61. of sette pretended mallice, peruert his heauenly and most sacred words, as though he had vttered them of Ieru­salems Temple, which was that Cities beautie, and the whole worlds glorie: 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, as though my inuectiue [Page] against S. Peter, should be an Apologie Act. 17. 23. for them of Athens, or as though in re­prouing this ages curiosity, I would pa­tronize the old worlds palpable grosse ignorance: I meane no such matter. Let the Cic. de Diuinat. lib. 2. Philosophers entitle her the nurse of great deepe wonders, or Thomas Aquinas some (which would make knowledge their owne peculiar) let them grace her fur­ther, to be Deuotions mother: Mother let her bee to Religion if they will, but surely they shall neuer make her more then step-mother: Rom. 10. 14 for how shall men serue that God, of whom they haue not heard? or true mother if they wil needs haue her, and that there be no remedy, lette them better learne to know her daughters name; it is not Deuotion, they mistake her, it is Superstition: for so Saint Paul sayd in the streete of Mars, that they Act. 17 23. which worshipped at the Altar of the Vnknowne God (there was the Mother) poore people were Act. 17. 22. ex­ceedingly too much superstitious, there followed the Daughter. Ignorance and [Page] superstition of force must go together. But since I make no question of it, that as Reue. 22▪ 2. 3. to stand before the throne of God and the Lambe Christ Iesus, is the Psa. 17. &c. fulnes and saciety of the next worlds beatitude; so the entrance in this life to a Christian felicitie, Ioh. 17 3. is to know God the Father, and his promised Messias: I hope no man will surmise, that I pur­posely declaime, against the true know­ledge of our most mercifull God: but onely against that vaine Curiositie, which is neuer satisfied in endlesse questions: for this is it which our Sa­uiour misliketh in S. Peter, and tels him it befits him not, with Quid ad te Pe­tre?

Now therefore, if it please you, lette vs examine this attainder: first if our A­postle were guiltie of this crime: and in the next place (if he were) what should moue our blessed Sauiour with such vehemencie of words, to taxe this small infirmitie, as not to say nihil refert Petre, it makes no matter, it concernes not [Page] thee Peter, but with an interrogation, what hast thou to doe 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, 1. Tim. 6. 20. 21. as of prophane bablings and oppositions, meere sophisticall cauils, did make to the world an open plaine profession: and Ephesus that great Citie, renowned through all Asia, had many schollers of this kind, Act. 19. 19. students of curious Arts: 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. For as in generalitie that Caluinus instit. li. 3. [...]ap. 21. in sect. 1. late Diuine sayd well, that in Curiosi­tatis huius audaciam multi passim ruunt, & in ijs quidam alioqui non mali, Many men are subiect to bee too audaciously curious, & in this number some, which otherwise are very good men: so in particular, it is Laurent. villauicen­tius. de sanctis in [...]uan. S. Io­hannis. certaine concerning our Apostle, that his question to our [Page] Sauiour, as touching his fellow Iohn, sauoured a little too much of this fruit­lesse curiositie: hee was right one of Eues sonnes, troubled with the Cal in­stit. lib. 3. cap. 25. sect. 10. hearts itch: whose soule beeing tickled with lust Gen. 3. 6. of knowing good and euill, cea­sed not from her motions till shee felt a merri-gall; Indeede some pleasure in himselfe had S. Peter by inquiring after newes, but bitternes from Christ, when hee reprooues it with this checke, Quid id ad te? thy soule is too ticklish Peter, shee lusts too much for know­ledge. 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, for one poore question? O sir, Quia Vincen­tius in spe [...]. mag­nus pastor fuit Petrus, nulla vel leuis in eo ferenda culpa vel curiositas. Had S. Peter been an ordinary man, one of the com­mō multitude, our Sauior either with [Page] silence or more mildnesse would haue passed it ouer: 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. For Vincen­cius ibid. 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: but on our faces, which are the beauteous heauens of our lesser world; wee cannot endure the least disparagement. The Iud. 1. 7. seuentie Princes vnder Adonibezeo, might happilie brooke the cutting of their toes, it was no open deformitie, it was not seene in the bodie: but 2. Sam. 10. 7. 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. So could our Redeemer per­haps haue winked, if this deformitie had been in the foot of his body, in the [Page] least of his little ones: but in him which was a Prince and Captaine of his Com­panies, Act. 2. 14 15 a choyse Prolocutour of his sa­cred Parliaments, it might not escape without controlement. Wherefore, though there were manifold graces of the blessed spirit, refulgent in S. Peter: as his Math. 4. 20 readie obedience to our Saui­ours first call, whē he was chosen to be an honourable Apostle: his Luk. 12. 41. thirst of heauenly wisedome, when hee craued an exposition of his Masters Parables: Ioh. 13. 37. his sweete and humble modesty, when hee denyed the Lord of glory to wash his sweaty feet: and Ioh. 13. 6. his resolute mag­nanimitie, to offer his life in his leaders quarrell; 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.

And surely, though the glorie of these celestiall ornaments may seeme [Page] sufficient to haue cast a shade, in which this one infirmitie might haue beene couered; yet if our Apostle shall duelie marke in this his darling which heere so tenderly he hath imbraced, but some few lineaments: 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. When he shall see (I say) the stocke of her ancetours, the qualities of her life, and her entertaine­ment with the wise, he cannot but sub­mitte himselfe to this reprehension of Quid ad te? from his Lord and Master.

For the first therefore, which is the originall of this sinne, the stocke from which the pedigree must bee setcht: we must not looke (as Cicero de natura. deor. lib. 3. Pallas could) to deriue it from aboue: God wot it is a lower house where wee must find her ancetours. For if wee should looke to bring her ofspring from the heauens, as though Christ were the schoole-ma­ster [Page] of such a science: indeede we shall heare him say Math. 11. 29. Discite a me, &c. Sirs come to mee, I will reade you a lec­ture: yea, but this Text is of humility, and not of Curiositie: if you will learne of me, learne to be meeke and lowly.

Looke as the sun in nature Coelius Rhodog. lib. 19. 22. which is the heauens bright eye, the worldes warme comforte, and the ritch foun­taine of delightfull light, though ordi­narily as Psa. 19. 5. a mighty Giant he reioyceth to runne his course from East to West; yet 2. Reg. 20. 11. once retyred himselfe in Ahaz diall, and went backe ten degrees from West to East: so that shining Mal. 4. 2. sunne of incōparable righteousnes Christ Iesus the Messias, [...]hilip. 2. 6. though equall from eter­nitie in the Godhead with his father: 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: when by his incarnation, his nati­uitie, and circumcision, his ohedience to his parents, and his refusall of the [Page] crowne, his meane riding to Ierusalem, and the washing of his Disciples feete: his death, his buriall, and his going into hell; hee gaue vs a cleere light to walke in meekenesse after him. 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: Bernard. de gradib. humilita­tis. Primus superbiae gradus est Curirsi­tas, not the lowest ground of Christs humilitie, but the first raysed steppe of swelling pride, is Curiositie: as neere of bloud as you will haue her, shee is too hawtie arrogance, but not in the fur­thest remooued degree allied to meek­nesse. Let him else speake of her, which skilfully could blaze her armes, when he told vs that Caluinus instit. lib. 3 ca. 21. sect. 1. nullis repagulis cohiberi potest quin in sublime se proripiat, nihil si liceat arcani quod non scrutetur, relictura Deo: she is made all of pride, who ther­fore as a puffe of winde can no wayes be kept in any bounders: but with her insolence rayseth vp her selfe as high as [Page] heauen, there leauing not the secretest corner of Gods priuie closet vnran­sacked if she might. If she then be the first staffe of that Babilonian ladder, by which men would thrust their heades into heauens hidden mysteries: and if Christ be the lowly schoole-master of meekenesse vpon earth, shee can by no meanes bee kyth or kinne to our Saui­our: though knowledge be a Gen. 3. 5. cheefe thing that makes men like to God, yet Christ owneth not the affinitie of this giddish wisedome: and therefore no maruell though he estrange Peter from her with Quid ad te? bee not acquain­ted with her Peter, shee is none of my familiars.

If then shee can claime no kindred from aboue, wee must looke for her progenitours in some lower house: if shee came not downe from heauen, I pray God she were not spewed vp vn­to earth from hell: and surely if wee aske counsell of the auncient Heraulds, I feare mee they will fetch her first ori­ginall [Page] from the diuell. Let that hony­father Bernar­dus de gradib. humilita­tis. S. Bernard else deliuer you his sound iudgement, and tell you (as hee thinkes) from whence she was begot­ten. Te attentâ ad aliud (sayth hee) laten­ter in cor tuum illabitur serpens & blande alloquitur: blanditijs rationem, mendacijs timorem compescit, nequaquam (inquiens) morieris: 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. But who was her father? mary lette him tell you that too. O mo­ther Eue sayth Bernard (for hee telles her the tale) there was indeede (as wee haue learned since) but Luk. 10. 42. vnicum neces­sarium, but one thing to bee hearkened too (Gods sacred Oracle) which was Gen. 2. 17 morte morieris, Eue when thou shalt eate of that forbidden fruite, the penal­tie is death, thou shalt die for disobedi­ence: this was it which charilie in the closet of thy heart, thou shouldst haue [Page] layd vp, as Luk. 2. 29. since did the second Eue a better message: 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, when he told thee one bit of it would make thee as wise as God was: and where with lyes (of which he is still the grea­test mint-master) he supprest thy feare of iudgement, which he sayd was but a bugbeare: with these hee spedde thee with a longing for the fruit, and heere he begat the insatiable thirst of know­ledge: this was the first conception of sinfull curiositie, thus was she bred and brought foorth to the world. Hearke good Saint Peter: S. Bernard hath drawn you lines of Eues diuers progenie: shee had indeede by Adam, Abel and Cain, the two Churches liuely figures, but by the diuell she conceiued & brought forth Curiositie: indeede the former, but the worser teeming: so that if you would know the house she came from, [Page] and who was her great Grandfather, hell was her natiue soyle, and the diuell did first begette her. And doubtlesse, not more sweetely then soundly hath Saint Bernard spoken, for from the di­uell, yea, from that infernal spirit which first is spoken of in the holy Scriptures, had she her beginning. The multitude of those powers of darkenesse is excee­ding great, of which sometimes Marc. 16. 9. in one woman no lesse then seuen are: sometimes in Marc. 5. 9 one man a whole legi­on, full 6000: euery day about each of vs Ansel­ma [...]. Tot daemones in aere, quot atomi in so­le, as many spirits in the ayre, as moates are in the sunne: but of all these milli­ons, the sacred Writte vouchsafeth to name but onely foure: and of them the first and most auncient in record, is hee which begot this minion in the world. It was not Mat. 6. 24. Mammon the peny-fathers Saint, the Ioh. 14. 30. Prince of this world: for a­gainst his Ephe. 5. 5. idolatours our Sauiour would haue cryed, Luk. 12. 20. you fooles, this night shall your soules bee taken from [Page] you: nor it was not Tobit. 3. 8. Asmodaeus, that sug­gestor of vncleannesse: for against Eccle. 23. 18. his filthie workes of night and darkenesse, he would haue preached as S. Paul did, Colos. 3. 5. Mortifie your earthly members, fornicati­on, concupiscence, euill affections, &c. It was not 2. Reg. 2. 1. Belzebub that God of vani­ties, and Math. 12 27. lying wonders, for against his seruitours Christ would haue exclay­med with Ierusalems Preacher, Eccles. 1. 2. O va­nitie of vanities, all is but vanitie. But it was Lucifer, he that first is mentioned, who shining once in heauen Esay 14. 12. as the bright morning starre, Iudae. 5. vers. could not con­tent him selfe with that matchlesse state of heauenly blessednes, but must aspire to rayse his throne Esay. 14. 13. as high as Gods was, and equalize himselfe in maiestie with the highest. This was he, which fallen from the firmament himselfe, like Luke. 10. 18. a flake of lightning, Reu. 12. 4. laboured to draw the lesser starres to darkenesse af­ter him, and therefore knowing not onely Aristo [...]. [...]. li. & ca. 1. 3 that [...] all men by nature haue an [Page] intimate desire to attaine to know­ledge, but also Ludoui. in adagijs. that [...] 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: hee tolde her it was nothing for her which was Empresse of the world, Psa 8. 7. Dominari leonibus, to haue the crea­tures in subiection, to mount her selfe into an iuorie throne borne vp with Lyons: Reg. 10. 19. sinfull Salomon afterwardes might doe as much as that was: 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 Psa. 80. 1. seate her selfe, as God himselfe sits, Supra om­nem scientiae plenitudinem, in al plenitude of knowledge? why would not she seek to be as wise as God was?: 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: [Page] heere is her stocke indeede, old inough and auncient, but her progenitor im­pious and hellish. 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, 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, and whose father was a ser­pent: 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.

And thus much for the first thing, which was this vipers parentage. Now followeth the next and the seconde poynt, which may demonstrate the worthines of our Sauiours reprehensi­on, and that is the full vewe of the qua­lities in her selfe. For happily shee may say Senecai [...] Her [...]. fu­rente. act. 2. s [...]. 2. as Lycus did in the old time, Nobi­les non sunt mihi aui, nec altis inclytūtitu­lis [Page] genus, sed clara virtus. Indeede I can­not boast much of my father and my ancetours, I stand not greatly vpon my stocke and pedigree, but I haue vertues of mine owne, which sufficiently may commend me, I haue graces in me, for which the world admires mee. Doubt­lesse brauely spoken, but shee wants good Neighbours, and if that bee true which commonly is sayd, Ludoui­cus in ada­gijs. that [...] like birde, like egge, like father, like daughter, it were strāge that the diuell so vglie as hee is, should bring forth Curiosity so faire as she pre­tends. Wherefore let vs make triall of these her vaunted vertues, and I pre­sume that if either wee respect God, herselfe, or the world, wee shall finde her vnpleasing to the highest, vnfruitfull in her selfe, and dangerously hurtfull to the soules of men: the least of these able to extort a check from Christ, whē he found his seruant Peter so possessed with her.

For the first, if wee lift vp our eyes to [Page] the heauens and our creator, as he sayd 1. Cor. 1. 20. 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, truely no sir, 1. Cor. ibidem. 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. Of men it is true, and too apparent, Caluinus instit. lib. 3 ca. 25. sect. 10. vt immodica cupido plusquam fasest sci­endi, nos titillet, that the body is not more apt to laugh with gentle tickling, 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: both in the former age, and this wee liue in. In old time Dioscorus was so bewitched with such quiddities, sounding in his eares as sweet as Syrens songs, thats Au­gustine [Page] that good Father, was faine August. Epist. 56. abripere illum de medio curiosarū inqui­sitionum, to take him off by hold, least he should dwell in those studies. And for this giddie-headed age in which wee liue, it is dayly experimented, that Caluinus instit. lib. 1 cap 14. sect. 4. ma­iori voluptati sunt curiosa istaec quam quae in vsu sunt quotidiano. Gods blessed will which he hath reuealed, is nothing so pleasing or delightfull to many men, as is this busie prying into his hidden se­crets. Now our holy Creede, the Roy­all Law, out Sauiours prayer, the Chur­ches Sacraments, tush these are stale things, children are cunning thus farre, but if you can, Zanchius de operib. dei parte. 1 lib. 2. cap. 14. out of Dionisius describe vnto vs the heauenly hierarchie: if from thence you can shewe vs howe manie orders there bee of Angelles, whether there be nine or more or lesse: in euerie order howe many degrees or formes there are: and in euerie forme how ma­ny Angels sitte: O this were worth the hearing, such a Doctour were worthy the following, that in one howres Ser­mon [Page] could make his audience as skilful, as though in a iourney of many yeeres, they had trauailed themselues through­out all the heanens▪ Silly fondlings, who when S. Paul which 2 Cor. 12. 2. was rapt vppe as high as the third heauen, could tel them no such newes, nor report them no such matter, (but contrari-wise, rather 2. Cor. 12 4. told them that which he heard might not be disclosed, no man could vtter it) doe Caluinus instit. lib. [...] cap. 14. sect. 4. 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, as if it were to bring them tydings, what he had seene in another world, and how he had parlyed with the Angels. But how acceptable soeuer this knowledge is to man, psa. 62. [...]. who is nought but vanitie, and followeth after leasings, sure I am that Z [...]nchiu [...] de operib. dei part. 1. lib. 1. ca. 1. Deo est ingratissima, it is vnpleasing to the Almightie, his soule abhorres it: he can say Rō. 12. 13 Sapite, my sonnes, bee wise, I would haue you to bee so: yea but hee added ad sobrietatem, bee not too wise, [Page] take heede of Curiositie. 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.

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 Mat. 13. 8. Euangelicall corne, which brings foorth thirtie, six­tie, 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: but let Bernar­dus de gradib. humilit. Saint Bernard tel her what pro­fite there is in her, he will assure vs, and we may beleeue him, that Nihil est in homine cui prosit curiositas, sed friuola prorsus & inanis est ac mutatoria conso­latio. If not she in her owne cause, but S. Bernard may bee credited, shee is good for nothing, there is no goodnesse in [Page] her, but a little pleasure, and that is but friuolous and vaine, and momentanie. 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. Alas poore soule, a drie sad lump of earth, not like rich Canaan Exo. 3. 8. which flowed with honey and milke, but like Iud. 9. 45 Sychems soyle, which once sowed with Salt, was alwayes barren: nothing to be compared to the vines of Engaddi, Cant. 1. 14. they brought forthful and laden clu­sters: but resembling that Figge-tree be­twixt Bethany and Ierusalem, Math. 21 19. which perhaps had leaues on it, but no hole­some fruit: what? shee like the corne in Iewries vales, that with her fruit did^z Psa. 65. Ilt. make the fieldes to laugh and sing? nay nothing lesse Psal. 129. Ilt. a poore hay-seed rather scattered on the house toppe, whose in­crease filles neither the reapers arme nor hand. She like the happie Matron, Psa. 1 [...]8. which bred and planted her manie children like Oliue branches by her [Page] husbands table? nothing like her, ra­ther to be a match with the Mat. 22. 27. woman of Ierusalem, who though shee had sea­uen husbandes, yet could not haue no children. If then like Sychems soyle, that bare no corne, like the cursed Fig-tree, that had no fruite, like grasse on the house toppe, that yeeldeth no increase, or like the woman of Ierusalem, that lac­ked al issue: this self-cōmending damsel be thus altogether barren, doubtlesse our Luk. 7. 13. Sauiour will say to our Apostle as to him in the vineyard: Succidito infru­giferam, down with the vnfruitful graft. Peter though she be barren, let her not make thee fruitlesse, but cutte her off from thee, away with her Peter, Quid ad te, and so forth.

And thus farre haue you heard her two first qualities disabled, how she is pleasing vnto God, how fruitlesse in her selfe: now after the comma and the colon, let vs adde the period, how well shee deserueth of the sonnes of Adam, whether shee bee not onelie [Page] not beneficiall, but hurtfull and perni­tious to them that loue her. Verily if he may be takē which in these latter daies, as too true an eye-witnesse saw the in­conuenience of it, Caluinus instit. li. 3. cap. 25. sect. 10. Ex curiositate non solum friuolae sed & noxiae etiam quaestio­nes scatuciunt: friuolae ex quibus vtilitas nulla potest elici: 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, but hurtfull, which bring him losse & detri­ment. And as he truely hath connexed these two shrewd vices in her, that she is first vnfruitful, and then more then so obnoxious: so hath another drawn the first & this together, of those deserts she maketh both to God and man: & tels vs that Zanchi­us de ope­ribus dei. parte & li. & cap. 1. Intempestiua curiositas praeterquam quod Deo ingratissima est, est etiam curiosi­tas ipsis pernitiosa: this vile vnseasona­ble and vnreasonable curiositie, as she is [Page] offensiue vnto God, so is she preiudiciall to them that loue her. Siluestribus hic cer­uis similes fumus and so forth: did you^g Gemini­anus de si­militudi­nib lib. 5. cap. 34. 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, whilst the skilfull hunts-man by him with his peece or crosse-bow kils him: such fondlings or madlings are the cu­rious people: 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 Gen. 10. 9. infernall Nimrod, the great hunter for mens soules, doe bring them sodainely to vnseene de­struction: this is the danger which men liue in, that follow Curiositie. For what is there in man, which may aduaunce him to felicitie, either his knowledge of God, his faith in him when he know­eth him, or the fruites of that fayth by which he ought to serue him, but they [Page] 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, 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.

To giue you of each of these but a taste, lest I be too tedious, concerning the soules eye, her hand and her fruit: 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, so that it can see no­thing of God, or of his workes of won­der; or on the other side, causeth it too much to stare on them, so as being da­zeled, the sight it hath is but confused: either it restraineth the vnderstanding by vagaries that shee searcheth no­thing, [Page] or else surchargeth her with too much worke, whilst shee would haue her seeke and find forth all things. Con­cerning the former, which is the re­straint of the vnderstanding frō know­ledge: there are but two passages for wisedome into the heart of man, either by the eyes sight, or the eares quicke hearing, Cor. 2. 9. for if neither the eye haue seene it, nor the eare haue heard it, it cannot enter into the heart of man: and alas, both these passages by this one in­firmitie, are vngraciously stopped and intercepted. The eye which by rea­ding conueyeth sweete knowledge to the vnderstanding, fayleth in this office (as once a Guli [...]l. P [...]raldus to. 2. de vitijs. Bishop of Lyons tolde vs) by three sundry errors, sometimes by too quicke rowling, when students ride post after the works they labour in: as though turning their bookes leaues would throughly furnish them with their Autors iudgement: and such a scholler Iohn 18. 38. was Pilate, which when hee had asked our Sauiour what the truth [Page] of God was, flung forthwith from the bench, & would tarry for no answere. Sometimes by too slouthfull moouing, soone wearie of well doing, when men because Iulius Scaliger de subtil. exercita­tione. 308. continuata lectio dat pertina­cius ad languorem, if they reade but a little long, doe finde it something yrk­some, Cicero de senectu­te. doe not as Hesi [...]d. Simonides, Stesichoras, and Isocrates, whom neither dayes, nor yeeres, nor age could make weary of their studies, but though the Prouerbe say Ludoui­cus adagi­or. curia. 3. [...], if thou wilt needes build, leaue not the foundation till it haue a roofe on it: notwithstanding, when by rea­ding they haue begunne a beauteous frame of euerlasting wisedome, like Luk. 14. 30. him in the Gospel, do sit them downe and make no end of it, for a little faint­nesse. And lastly sometimes, (which hapneth as often as either of the for­mer) by this vaine and fickle inconstant curiositie: when men taking bookes in hand to increase their learning, be­cause they long for variety and change [Page] of matter, cannot indure to reade right on directly, booke after booke, and chapter after chapter: but needes must reade heere a leafe and there a page, now in the Preface, straightwaies in the tractate, & anon in the epilogue: like the [...] linius. Egyptian Dogges, which at the Riuer Nilus stand not when they are drie, to make a sette drinking of it, but here a little, and there a little lappe water as they are ruuning: thus the soules eye glauncynge ouer manie things, plainly discerneth nothing: and thus curious readers by this infirmitie, are restrained from attaining know­ledge, which so much they long for.

And for the eares, the two fayre doores for wisedomes enterance, I will say no more then Freigius de Cicero­ne. that the Romane Moses hath sayd alreadie, that of our non proficiencye, in hearing wise mens speeches cicero academ questionū. libro. 4. Duae sunt potissimum causae: primū quod defigimus animos parum, & intendimus in ea quae sunt perspicua; alte­rum quod fallacibus & captiosis interroga­tionibus [Page] circumscripti, eas quas dissoluere non possumus a veritate desciscimus, there are two speciall causes why we profite not by hearing, either defect of attenti­on, whē the plainest things not heeded, doe as easily scape from vs, as they en­tred to vs: or else excesse of vain & bu­sie curiositie, when intermedling with darke things, & intangling our selues in them, because wee cannot cleare them, we loathe all learning. And thus hath this cursed Gen. 26. 15. Philistin dammed vp these liuely fountaines from whence I­saacks God had prouided for his ser­uants, sweete streames of knowledge to refresh the soule with: & thus doth Curiositie preuent mans vnderstan­ding lest the eyes or eares should pos­sesse her of that wisedom, which might conduct her to eternall happinesse. 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 [Page] to recall thee from thy chase, and with Quid ad te? to tell thee thou mis­tookest thy marke: this is not true wise­dome, this is she which spoyles it, and with-holdes thee from it.

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, or too many, she surchargeth the vn­derstanding, and makes her faint in the labor: for Caluinus instit. lib. 3 cap. 25. sect. 10. Quum moduli nostri imme­mores nimia audacia, in sublime transuola­mus, coelestis gloriae fulgur saepe nos ob­ruit. 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. Aske him else, that drewe the fairest length that euer mortall man did: and hee by his owne bow and shafts can tell you, that as though [Page] hony be sweet, yet too much will make you sicke; so though nothing be more worthy studying of then the glorie of God, yet Pro. 25. 27. Secundum versionem S. Hieron. Qui per scrutatur gloriam Dei, is obruetur gloria Dei: He that will be prying into Gods endlesse glorie, it is a thousand to one but hee is ouerwhel­med with his maiestie: curiositie con­foundes them which seeke too farre in hard things: for what are these vaine speculators in matters difficult, but as vnskilfull labourers, which to repayre a house, vndermining the ground too deepe, Reyne­rius. de studio 10. cap. 3. conuulso aedificio seipsos oppri­munt, cease not till they bring the buil­ding vppon their heads: or like the simple swanes vpon the grassie hilles, which Plato in phoedone. 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 pooregnats, (frō that qualitie called Gemini­anus de si­militudi­nib. lib. 4. cap. 21. Lucipetae,) which neuer rest to flie and flutter about the candles flame, till (though it be pleasing [Page] because it is light, yet not regarding it is dangerous because it is fire) they scorch their vellam wings, and perish in their ioyes. Such pyoners, such swanes, such sillie gnats are these vaine people, which curiously digge into the depth of Gods secrets, Rom. 11. 33 alwaies to be admi­red, but neuer reachte to, needes will gaze vpon his glorious essence, Eccle. 23. 19. whose eyes tenne thousand times are brighter then the sunne, and will be prying into that endlesse 1. Tim. 6. 16. light which God inha­biteth, and is inaccessible: and therfore no maruell if they ouerwhelme them­selues in their owne deuises, and by the sunne of maiestie, and light not to be attained to, do cleane dazle and dimme their vnderstandings light. For so in old time did the Pagan Gentiles, which the Rom. 1. 20. 21 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, but sought him ano­ther [Page] way, with their vain imaginations, had therefore their vnderstandings ex­ceedingly obscured: and when they professed themselues to be the wisest, in their dungeon hearts became most foolish. Thus then this vilde enchan­tresse of mans weake vnderstanding, ei­ther by inconstancie keepes her from getting knowledge, or with too much audacitie, confoundes her in that he getteth. 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.

And thus much for the first thing, the mindes vnderstanding; 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 [Page] to her, do make them beat more quick or slowly: to see if Curiositie insinuated to the soule, do make fayth, the spirites hand, more strengthned or more weak­ned. Verily, if either doubting in the hard points of our Creede, or error in declining frō the true Apostolike fayth, or defectiō & Apostacie in generall frō our profession, may be sayd to bee the strengthening of the soules spirituall hand, then with such strength doth this sin of curiosity supply her; but other aid thē this she brings none to mans poore fayth, then eyther vncertaine doubts, or palpable errors, or vild Apostacie.

For touching the staggering and wa­uering in our faith, it is an excellent Ca­non which the Apostle hath, Rom. 14. 1. that these which are babes in Christ Iesus, as yet but weake in fayth, should be receiued and entertayned of them that are strong, 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) [Page] wil make thē in their belief to be more vncertain. So in the Primitiue Church, though that great Doctor cōmanded 1. Cor. 1. 10. euen in the vertue & authority of his Master Iesus Christ, that there shuld be no dissentions, but that al should speak the same thing: yet because there had beene Act. 2. 15 1. scrupulous questions of need­lesse circumcision, and curious cōtro­uersies 1. cor. 8. 7. about things offred vnto Idols, many doubts were made amongst the Disciples, what part they might leane to in their own religiō; & frō these doubts came diuisions in the Church, one 1. cor. 1. 12. say­ing he was Christs, another Paules, one holding of Apollo, another of Peter, thus rending Ioh. 19. 23 that seamlesse coate of Christs vnion, the church. And so in these latter and tumultuous dayes, as is sayd of the heathen, Coelius Rhodo­ginus li. 1 [...] cap. 9. 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, as to find all the Philosophers of one opinion: so we may as truely say cōcerning Christians, [Page] but with vnfayned sorrow to see our holy mother so torne and so massacred: that these endlesse and fruitlesse con­trouersies, which not many yeeres since some mens either ignorant curio­sitie, 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 what to cleaue too in Religion: so that as one sayd Cicero lib. 1. de finib. bo­nor. & ma­lor. Quot scholae tot sectae, wee haue almost as ma­ny iudgements amongst vs, as the citie hath churches, or rather Quot homines tot sententiae, euery particular man hath his owne seuerall Religion. 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, and become hatefull Turks or misbeleeuing Iewes? and those which abide with vs and continue Christians, thousands canno [...] [Page] resolue (1. cor. 1. 13. though Christ bee not diui­ded) what faith in Christianitie they may professe. What shal I be (sayth one) shall I be (as they terme it) a Papist or a Protestant? and if a Protestant, must I be a common professor, or a disciplina­rian? if a disciplinarian, of what stampe must I then bee? shall I prooue an Ana­baptist, or a Brounist, or a Baroeist? or if none of these, shall I be one of the kind Familie of loue? Thus standing be­twixt sundrie new-trode pathes, yet knowing not which to enter. O bles­sed Lord, Ephe. 4. 4. 5. 6. &c. the God of peace, and foun­taine of all loue, which art the Father of vs all, aboue, through, and in vs all, when thy sonne our sole Lord, which hath but one spouse, his beloued Church, hath admitted vs into her bo­some by one lauer of Baptisme, 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? [Page] [...] [Page] [...] [Page] Gracious and glorious God, which art both founder and Patron of thy Church, since thy inuisible power Math. 8. 27. cā calme the raging of the Sea, and lay the blustering winds, pacifie these con­tentions amongst vs thy humble ser­uants, and once bring (if it please thee) all Christian Kingdomes to the vnitie of thy spirit in the bond of peace. 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.

Yet this is not the worst, for mens grosse sinnes are Oratio Manassis iron chaines, and one like draweth on another. When I think on Angelius policianus Epistolar. lib. 9. Epi­stola. 157. Alcibiades in former time, that though with Pericles his golden vaine of sugered eloquence, hee could not be mooued, yet oft times hee was rauished if he heard but Socrates, pas­sing a fewe harsh naked wordes: mee thinkes I see a simple Christian ledde by [Page] curiosity, to the entrāce of these waies, like that poore 1. Reg. 13 16. 81. 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. And so (I feare me) many men drawne by needlesse scruples in­to doubtes of fayth, when they haue long studied which part to take, doe ioyne themselues to that which is er­roneous. I wil not now, as I haue not from the beginning, build this suspition vpon mine owne conceit, but I wil in­treate that Gregor. moralium lib. 8. learned and godly Father Saint Gregorie to speake it for mee, and I know he will tell vs, that Nonnulli dum plus exquirunt contemplando quam capi­unt, vsque ad peruer sa dogmata erumpunt: & 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 [Page] peruerse opinions, and when by pride they scorne to be truths humble schol­lers, yet they blush not to bee teachers of most false errors. 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 Tim. 6. 20. 21 when men professe these vaine or childish bablings, and oppositions of this sond reputed knowledge, they must necessarily erre in matters of their Faith. As I might shewe you amongst many things else, in that one mysterie of mans predestination, which indeede is of it selfe Aliquantulum Caluinus instit. lib. 3 ca. 21. sect. 1. impedita, sed valdè perplexam atque adeò periculosam reddit hominum curiositas, something obscure and cloudie, but by mens stur­ring in it, made much more dangerous: when they hauing pryed too wistly in­to it, yet finding not the depth, frame to themselues this most wicked false conclusion: if Rom. 9. 13. with Esau or Iacoh be­fore my birth, I was elected or reiected for heauen or hell, caluinus instit. lib. 3 ca. 23. sect. 12. what bootes it me [Page] to follow grace, or flie from sinne, my blisse or bane already is prepared; an o­dious consequent from curious Ante­cedents. But as it doth in this, so fareth it in many other foundations of our faith: for the end of the commandement 2. Tim. 1. 5. 6. as that chosen vessell sayd) is loue procee­ding and issuing from a heart that is pure, from a good conscience, and from fayth vnfained: yea, but from all these doe many erre, both from true charitie, good conscience, and from faith, whilst they turne aside to these vaine foolish ianglings.

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, if they did not start backe and turne away cleane from all faith: if men aboue their reach medling in Religion, became not in the ende flatte Atheists, irreligi­ous. But God (I beseech him) bee mer­ciful vnto vs: if Dauid in his time knew psa. 14. 1. that dixit insipiens in corde suo, &c. the [Page] 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, but at their tables, doe not onely thinke, but spare not nowe to say, that (which blessed Lord forgiue me to repeat) the Cal [...]inus instit. lib. 1. cap. 3. sect. 2. God­head is but a cypher, the Scriptures are but fables, and Religion but a policie to keepe poore men in order. 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, and ob­scure the heauens with? But alas, whence riseth this? let that one late, but learned diuine tell vs, what might bee but one cause of this great Apostacie, hee will assure vs, and he sayth no more [Page] then truth, that Zanchius de operib. dei part. li. & c [...]. 1. Curiositas homines qua­si in laberynthos inducit, ex quibus quum se nequeant expedire, eò tandem adducuntur vt nihil credant, sed [...] effecti 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: 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, but to renounce and abiure all Religion whatsoeuer. Heere is the bramble, and this is the soyle which beares it, Atheisme the stinking weed, and Curiosity the groūd that yeeldes it. But as the Athenians when Coelius Rhodog. antiquar. lectionum li. 22. ca. 1. 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 [Page] vt non sint, non habuit dicere, whether there were a God, or no God, it was a thing he would not deale with, for his haynous impiety did both banish him, and burne his scribblements: I would Christian Kings and Princes, whose Royall Courts swarm now with Athe­ists, blushing not to scorne the holy Church, and to contemn the Prophets, would not suffer the Gentiles to out­strippe them in their iustice, but bran­dish vengeaunce against these hell­houndes, whose least blasphemies de­serue sharpe death, a thousand times more then the needy fellon: would God (if not goe before them yet) they would imitate the Athenians, that their diuelish blasphemies might be supprest, and themselues, most horrible detested Atheists, might be thrust from the pre­sence of Gods annoynted. For then this sinne, what transgression is more capi­tall? yet rising frō that which the world deemes no sinne, from mans vnstayed & endlesse Curiosity. And certainly, if it [Page] worke thus vpon mans poore faith, that it maketh it either doubtfull, errone­ous, or defectiue, as thus shortly I haue shewed yon, since Christ meant Luk. 22. 32. to make Peters fayth strong and impreg­nable against all the winnowings and siftings of the diuell: 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, or if they doe, these will but either a stonish it, or else seduce it, this knowledge is not for thee.

Hitherto haue ye marked the soules eyes and hand, how cleere the one, and how strong the other is, if euer this vild infirmitie bee acquainted with them: now I beseech you in one moment take notice of her fruits which she bringeth forth to the world, if the same possesse her, and see what are the actions of mens liues which are so infected: and verily you shall perceiue, that if there bee any good thing which the will of man would put in execution, that like a [Page] Exo. 1. 15 cruell Egyptian midwife, this mon­strous curiositie doth 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 2. Reg. 19. 37. Senacharib did Adramilech and Shari­zer his sonnes. 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 Eccles. 7. versu. vltimo. Secundum versionem S. Hieron. fe­cit quidam Deus hominem rectum, sed ipse infinitis se miscuit questionibus: God made man at the first wise in his vnder­standing, and holy in his will, 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. And for our selues, the stemmes of that old stocke, there is 1. Tim. 4 7. nothing holds vs more from the practise of true god­linesse, then olde wiues prophane and foolish childish fables, then listning to vaine and fruitlesse curiositie, as sayd [Page] the Apostle, Caluinus instit li. 1. cap. 14. sect. 4. so that si rite sapere volu­mus, relinquenda sunt nobis [...] ista, quae ab otiosis hominibus nobis traduntur, if either Adam at the first, or wee which are since, would haue learned or will learne that wisedome which is perfect, which standes Caluinus ibidem. not in friuolis questio­nibus, sed in solida pietate, not in nice quirkes and quiddities, but in sounde vnfayned holinesse, there must first bee a disclayming of the sinne of Curiositie, for she smoothereth our best thoughts, shee preuents our good indeuours. And not so onely, that shee 1. Tim. 1 4. 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. For how should it bee otherwise, sayth good Saint Barnard, but that Bernar­dus de gradib. humilita­tis. 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 [Page] that be euill things, where the soule, which of her selfe is prone vnto iniqui­tie, takes her solace and pleasure in sin­full delectations. Thus the eye of the vnderstanding, Gen. 30. 37. 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. So in his time the great Apostle Saint Paul obserued it, 2. Tim. 2. 23. that the best effects of foolish & vnlearned questions, is but contentions strife, this 1. Tim. 6. 4. 5▪ [...] ingendreth nothing but enuy and aemulations, raylings and euil surmises, in one word, vaine disputati­ons of corrupt erroneous men. 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 these for our will and our af­fections, are the fruits which Curiositie [Page] brings for mens liues, good works shee hindreth, euill deedes she still aduaun­ceth: this is her disposition to the soules endeuours. 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.

Thus farre right Honourable, right Worshipfull and beloued Christians, you haue heard the two first argu­ments, which may demonstrate vnto vs, how deseruedly our Sauiour vtte­red, and how patiently both Saint Peter and our selues should suffer this re­proofe of Curiositie. The first drawne from her parentage, the originall of her essence, which she cannot clayme from Christ or from aboue, but was delinea­ted to haue sprung from hell, and from the diuel himselfe. The second collec­ted from her inhaerent qualities, which shewed vs, that if she be vnpleasing vnto [Page] God, vnfruitfull in her selfe, and dan­gerously hurtfull to the soule of man, darkening his vnderstanding, when ei­ther she misleades it by vagaries, or o­uerloades it with too much searching, wronging his poore fayth either with doubts with errors or defects, and cor­rupting his affections, with suppressing holy actions, and ingendring euill workes, our Sauiour might iustly giue forth, and our Apostle gently beare, this so demerited a checke of this sinfull Curiositie, in these words Quid ad te?

There remaineth but the third & the last to be added, obserued from the en­tertainement, which in all generations this vnsauorie, barren, and pernicious art, hath had with wise men But as the Romane Rhetorician Cicero pro ^p. Sest. sayd once in his Oration, Mallem ego ante dicendi finem facere quam vos attente audiendi, I had ra­ther cease to speake too prolixly, then make you wearie of hearing gently, the same course will I hold with this Chri­stian presence, rather reseruing this re­mainder [Page] to be deliuered to you next sa­both, then ouer-burden you at this time with heaping vp too much. 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, and the Trinitie of Persons, by vs and all his creatures bee euer glo­rified, Amen.

IN the sacred storye of the heauenly inspired Booke, reporting the wondrous creation of this beauteous world, 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, Zanchi­us de ope­ [...]bus dei. parte lib. & cap. 1. Vt fides ad sit & sobrius animus: first that when the Prophets and Apostles, the holy men of God, do relate vnto vs, 2. Pet. 1. 20. 21. not from their priuate motions, 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 [Page] demonstrations: but since it went currant amongst men, and those Pagans: Cicero de oratore lib. 2. Hoc verū est, dixit n. Q. Lucta­tius, hoc sequi necesse est recito enim tabu­las, my assertion is true, for such a great Clarke said it, this must needes be auou­ched, for I produce you my authoritie: we that will be counted the seruants of the highest, doe with all readinesse of fayth, embrace his speeches, which Heb. 6. 20. being immutable in all things, cannot possibly lie. The next is, that (like Da­uid) Psal. 131. 1. 2. 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, nor labour to learne that which hee plea­seth not to teach vs: but 1. Sam. 6. 19. since the Beth­shemits were punished for looking in the Arke aboue their Lords commis­sion, that we keepe Psa. 131. 3. our soules meeke as new-weyned children, and prye not too much into Gods hidden secrets. Two necessarie directions of weightie [Page] importance for fayth, that we receiue al which God hath tolde vs, and against curiositie, that wee seeke to knowe no more. Of these two, the former (I prae­sume) is well obserued, of all which ey­ther glorie or liue in the name of Chri­stians; for it were a shame for them to let their incredulitie to bee checked and condemned by the damned spirites, who (alas) Iam. 2. 19. for that fayth which is hi­storicall, doe both beleeue and tremble also. But for the other rule, which gi­ueth the caueat against mans proud am­bitious curiosity, God wots many good men, many Christians, yea, the Apostles themselues haue beene taken tardie in listning to this precept, whilst they haue runned with hotte foote after needlesse knowledge: 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 [Page] deseruednes of this reprehension, from three things coincidēt to this infirmity; to wit, her parentage or ofspring, her inhaerent qualities, and her entertain­ment and welcome with the wise. The two first of these by the aeternall assi­stance and your gentle clemencie, I passed ouer the last day: which were the stocke shee came off, and her true deportments; now suffer mee I beseech you, with your accustomed patience, to tender you that debte which then I left vnpayed, and (that I may recom­pence my last dayes tediousnesse with this howres shortnesse) breefly to shew you thus much: 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.

It is true which the man of GOD knowne by the name of Eloquente, and Esay 6. 7. who had his lippes by a Seraphin, touched with a coale from the Altar, did say in reference of man to God, that Esay 55. 8. 9. our wayes by no meanes may be resēbled vnto his, nor are our thoughts to be compared with Gods: but, as the heauens are higher then the earth, so are his cogitations much more excee­ding ours: wherefore if by their prae­cepts and practize I shall make good, that both men prudent and religious, haue euermore disliked this endlesse curiositie, 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 Math. 21. 16. 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.

First therfore for the former, which [Page] 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, howe skilfully by his deepe, but darke studie, he could tell you the quantitie of that substance, how bigge that bodie is, and the distance of his sphere, howe farre it is from the earth: sure a man of high reach, that could comprehend such secrets. For had ye come to him, and asked him this hard question, howe great the bodye of the sunne were (as he thought) or of what largenesse was it: he would not sticke, as though hee had beene in heauen and measured it by inches, or as though hee had taken the iust dimension with his line or com­passe, to assure Plutar­chus de placitis Philoso­phorum. lib. 2. cap. 2 [...]. vou out of doubt, how that glorious essence is iust two and thirtie times as big as the earths whole globe. Or had ye inquired of him, how farre that triumphant Psa. 19. 5. giant keepes his royall Court from this our habitati­on, [Page] why he, 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 Plutarch. de pla­citis Philo­sophorum lib. 2. ca. 31 from this earths face to the sunnes high sphere, is iust and no more, a million eight hundred and foure thousand furlongs: 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, 1. Reg. 7. 47. which the wisest men yet could ne­uer 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.

But (I trust may some say) there are no such amongst vs Christians, Psa. 1. 1. who ha­uing Gods testimonies to meditate in daily, need not run astray to such need­lesse [Page] scruples. Verily it is more intollera­ble in a Disciple in Christs schoole, thē in these heathnish and Pagan students, which had no such voyce to listen too: yet God helpe, euen amongst vs there is too much Curiositie, in searching forth that which is no waies profitable. As not to detaine you with too manie examples, I refer you but onley to Mel­chizedec and Adam, concerning whom, euen amongst diuines, you shall finde some make too vain & giddie inquisiti­ons. For as touching Melchizedec, Heb. 7. 1. that great king & Priest, the scripture sayth hee Heb. 7. 3. was [...], hee had nei­ther father nor mother, (to witte in the register, though he had in nature:) yet though in the text his parēts were not recorded, nowe ye shall haue one that with his skill in genealogies, is able to piont out his father which begat him, Albertus Patauinus in primum. ca. Iohan­nis. & make him nephew to old Noe & Sem: a far better herauld then euer was the Apostle. And [...]et for the other, there is one farre passeth him, who though the [Page] 1. Cor. 15. 54. earthly Adam, were the first man that breathed, yet as a iudicial D. Bar. page 38. diuine hath lately taxed him (as though Adam had beene but a freshman in the world, and some other man before him had beene a greater Senior) can tell you that hee had one that was his schoole-master: 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 our English teacher, the same which a late elegante writer hath aduertised them, that Iustus Lypsius e­pistolar. cent. 1. e­pist. 59. Quaestionum vorticibus horrere nos o­portet, nec his inuolui: assidere & obam­bulare earum ripas maximum licet: It is a pretie thing for a man to walke and sitte by the Riuers banke, and laught to see things wheele about the whirlepits [Page] mouth, but it were dangerous for him­selfe to fall into it, and by the many tur­nings thereof, to be drawne downe in­to the depth: 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. For to leaue these counselles from humanitie, and to listen to the authority of graue diuines, there is no sort of them either auncient or moderne, neither the elder nor the la­ter writers, but they haue beene verie carefull to warne vs of this vanitie: that since Psa. 49. last. man being in honour, kept not his vnderstanding, but by this sinne amongst others, made himselfe like the beasts that perish, therfore we should Peraldus to. 2. de vi­tio negli­gentiae. 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 [Page] intreate God in the words of holy Dauid, Psa. 32. 9. 10. Lord let me not be like to the horse or mule, for they haue no vnderstanding, their mouthes must be curbed, & their vnruly heads held in with bit and bri­dle, lest they fall vpon vs: but (blessed God) informe me and teach mee in thy way, that is knowledge all sufficient: & lest I should erre in it, Lord guide mee with thine eye, leade me on in thy te­stimonies, but keepe mee from these vanities. 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, Prosper de vocati­one grati­ [...]. when he tels vs that Vt quae De­us manifesta fecit non sunt necligenda, ita quae occulta esse voluit non sunt scrutanda: as when the Saints on earth shall say vn­to [Page] vs, Psa. 22. 1. come let vs go vp vnto the house of the Lord, Psa. 95. 2. 6. let vs before his pre­sence fall downe and worship, and at the Altars foote, let vs kneele downe to God our maker, wee Ier. 7. 13. may not with them of Iudah refraine our feete from Gods courts, nor Psa. 50. 17. contemning the holy lawe cast his words behidn vs; so when we do come into the temple, and present our selues before his foote­stoole, we must not presse vp too high, nor look too far, we Leuit▪ 16. 17. must not so much as peepe into the sanctum sanctorum: as it is a foule negligence Ioh. 5. 39. not to search the scriptures which God hath reuea­led to vs: so it is proude arrogance to 2. Esdras. 4. last. intrude into the mysteries which hee would conceale from vs Horatius sermonum li. 2. satyr. 3. vnus v­trique error, as the Poet sayd sed varijs illudit partibus, both erre in the same subiect about attayning 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 [Page] condemned by that father, as well this nice vanitie, as that palpable grosse fol­lie. And the same iudgement is that famous great doctor of (which worthi­ly is intituled Ingeniorum aquila) as August. to. 2. epist. 56. 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, & that he would needes trouble that good father for re­solution in them: 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. I am sory that the pleasing cōceit of these mani-knot­ted questions, hath so far besotted your better iudgement, as that you would trouble me with solution of thē, which (God wots) haue my handes full in loo­king to my Diocesse: wherefore I would wish you either to weine your [Page] 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. This sharpe, but safe replie, did that holy man returne, to this vain-glo­rious affecter of vainer Curiositie: con­sorting iust with that which Prosper sayd before, that those which haue their hearings [...] thus troubled with 2. Tim. 4. 3. the itche, must either haue their eares stopped from listning, or theyr mouthes lockte for asking such friuo­lous questions. Wherefore were Saint Peter nowe liuing to reade their vo­lumes, which from his Math. 16. 20. rockie and vn­mooued foundation haue reared their siluer, 1. Cor. 3 [...] 12. golden, yea, their pearly works, he could not think much that his Lord and Master, (since meane men, 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 [Page] this, thine owne followers hereafter, will say thou diddest not well.

But because the latter dayes are those, Math. 24. 12. in which sinne and iniquitie shall most abound: and amongst all sins, 2. Tim. 4. 3. that men shall not suffer wholesome doctrine, but tickle thus after choyce of curious teachers: it may be thought that some amongst our later writers, are grand patrons at least close fauourites of this shallow studie. Indeede [...]org. [...] us in [...] Quum omnes nunc passim scripturiunt, & certa­tim libros edunt, since euerie one in these daies that can but ioyne his letters must needes bescribling, and his fingers itch [...] inke haue made his penne and pa­per meete: 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, and yet ei­ther arrogating more then their me­rite, or else deliuering more then truth and pietie. But amongst our Neote­ricks, [Page] because many impute this to one man especially: let me shew you that di­uers as forward as hee, but not so lear­ned, may perhaps be affecters of singu­larities as he was, yet cannot iustly fa­ther their Curiositie on their Master. For as himselfe was not ignorant that Caluinus instit lib. 1 cap. 14. sect. 8. Quaedam ex eo sunt mysteriorum genere, quorum plena reuelatio in vltimum diem differtur, because 1. Tim. 3. 16. godlinesse is a my­sterie, Act. 1. 7. therfore there are some things which cannot nowe bee learned, 1. Cor. 13 12 till in an absolute fulnes of heauenly wise­dome, wee come in that Kingdome 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 Caluinus instit. li. 3. cap 21. sect. 1. 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, but keeping of their length, himselfe can well inough direct [Page] thē if he will but heare him, Caluinus instit. lib. 1 cap. 14. sect. 8. 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, or hang their eares too largely in hun­ting after nifles. Surely it is well that these misdeeming people, haue founde him their censor, but not their Cham­piō. 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, as touching Gods holy and most blessed Angelles.

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: Exod. 20. 11. for in them God made heauen, earth, and sea, with all their complements. Doubtlesse saith one, this is my opinion, [Page] God made them the first day of all the weeke, when in Gen. 1. 1. the verie beginning hee created heauen with her orna­ments, and so not vnlikely these blessed Spirits amongst them: for in that full Quire of his caelestiall song-men, psa. 148. 1. 5. whē all the creatures are inuited to prayse their Creator, before the starres Gē. 1. 14. 19. were sette forth glistering as spangles, which was on the fourth day: or euer the hea­uens were spred, his psa. 104. 2. pauilions cour­taines, which Gē. 1. 6. 8. was the second day: and before the light, this worldes sweete comfort, was diffused amongst vs, Gē. 1. 3. 5. which was the first day, psa 148. 2. 3. 4 the Angelles are billed and called in the first place, as though they were before the rest, the eldest singing-men, and had been made before the other creatures. You say well sayth another, but I thinke not so: I suppose rather God made them in the last day of the weeke. For nature, which is the Iulius Scaliger de subtili­tste. excer­cit. 77. sect 4. ordinarie power of the aeternall Godhead, or rather (as the Ouidius metam. li. 1. hanc de­us & meli­or litem natura di­merit. Poet could say) very God himselfe, Scaliger excercit. 101. sect. 1. ab ignobiliori­bus [Page] ad nobilioria pro greditur, first produ­ceth that which is lesse, and afterwards that which is more perfect: as almost hudwinckte you may plainely see it, in both the worlds the lesser and the grea­ter. 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 Gen. 1. ad versum 25. first produced but in the last day, when this admirable Theatre drew neere the fi­nishing, then Gen. 1. 26 euen the sixt day came man forth, Scaliger de subtilit. excercit. [...]50. sect. 5. the abridgement of all es­sence; which in his body bare the coū ­terfeit of the worlde, and in his soule had ingrauen the Godheads image, a most rare worke of exquisite perfecti­on: but first was the furniture, then man the Lord created. 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 [Page] persons of the blessed Trinitie, had as­sembled in parliament for mans creati­on) when he the last, but best of all cor­porall substances was forthwith to bee framed, Gen. 2. 7. first God did temper him a body of the earths small dust (alas) the vilder part, but Bernar­dus. stercoris mar supiū, a sat­chell of corruption: but to make him a perfect man of compleate nature, did after Gen. 2. 7. breathe into him a spirit of life, a most diuine and intellectuall essence. Wherefore, if the Angels be more ex­cellent creatures then man Psa. 8. 5. 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, but that the Angelles more glorious by farre then Adam, were created after him the sixt day al­so. Very finely, but as vainely, both demaunded and disputed, sayth this late diuine: the first sayth, they were created the first day, because the Psal­mist named them first, he might as well [Page] haue sayd, the starres were created be­fore the heauens, for Psa. 148. 3. 4. in the same place they are called before the other: the o­ther sayth they were created the sixt day, after man: because their nature had perfection much more then his, belike not beleeuing Moses, nay not God himselfe, Gē. 1. 31. & 2. 2 that after man was made (speaking of no worke following, neither Angell nor inferiour) presently God rested from his blessed labour. But I will tel you (sayth he) rewarding them both for their scholasticall act, as 2. Sam. 1. 14. 15 Dauid did the Amalekite for his vnpleasing newes Caluinus instit. lib. 1 cap 14. sect. 4. Contentio isthaec peruicatiae magis quam diligentiae est. I neuer knew but di­ligence deserued a thanke, but I haue heard withall, that busie would haue a band: this is not a diuine studie, but a diuelish Curiositie, I like not this.

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, but they can afford it [Page] 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.

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, because she is but Augustus [...]mo 2. Epist. 56. liberalium studi­orum nomine palliata, as Saint Augustine sayth no true liberall art, but a counter­feit of such science: or if she haue in her any one poynte of wisedome, it is but Caluinus instit. lib 1 ca. 4. sect. 4. nugatoria sapientia, a kinde of childish and trifling toyish knowledge, as that Neotericke could confesse it: in one word, because she is but 1. Tim. 5. 20. scientia falso dict [...], as Saint Paul, from whome they both borrowed, long since did deter­mine it, an iniurious vsurper of true [Page] learnings sacred title, therefore no man should admitte her in his serious tra­uailes, which hee vndertakes for the at­taining of immortal wisedom. Now be­cause I feare me I haue kept too long time in passing ouer this strain▪ I wil run ouer the next with as quick breefes as I can: that I may shewe you after these precepts, by the presidents of the wise, what welcome Curiositie hath had a­mongst them, if you obserue their af­fection and disposition to her, eyther when they see it in the liues of others, or else find themselues possessed with it.

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, & both of them worthy to bee seuerely taxed. First Iulius Scaliger de subtilitate excercit. 6 8. sect. 1. there is agrestis quaedam simplicitas, a sottish simplicity in a sort of sillie stu­dents, which when by the weakenesse [Page] 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, as the very plague & bane of Chri­stian religion: and refer the Originall of all such motions to God, which indeed is the first and mediate, but not the sole cause of such petty actions: in the mean while, couering either the weaknes of their cōceit, or the idlenes of theyr minds, with a holy pretence (as they say of reuerent, but indeed) of a ceremoni­ous and too fearefull modestie. These men are too short to reach the height of wisedome, at least they put not their armes forth to the length. But there is another sort which straine themselues too farre, who when one shal tel them, that Idem ibi­dem excer­citatione 307. sect. 29. Humanae sapientiae pars est quaedam aequo animo velle nescire, it is a speciall part of mans true knowledge, if in some things he can bee content to confesse himselfe ignorant, by no meanes will indure such restraint or limitation, but [Page] thinke theyr vnderstandings so sharp & nimble, as that they would scorn there should bee ought so hard or difficult, but by a little musing and discour­sing in their thoughts, they can riue it out from the depth of nature: these are iollye fellowes, that nought can scape thē. 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. Horum Idem ibi­dem excer­citatione 65. secti­on [...]. 4. e­quidem ingenia (sayth o [...]) admirari & laudare vt acuta soleo, verum vt nimis acu­ta fugere.

Surely I cannot but commend, yea, admire these fine and subtile nimble­witted heades: it is a pretie thing to see how deft and fleete they be, euermore in motion, of sudden apprehension: but I dare not follow them by imitation: I feare they are too subtile, the threds they spinne are doubtlesse all too fine, their learning is more admirable then approoueable, so exceeding sleighte, [Page] that it neuer can be found. This was the kindest greeting that Scaliger could vouchsafe her, when hee spied this cu­riositie in the students of his age.

Yea, but Plutaren. de educan­dis liberis. 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: therfore that you may see howe wise and godly men haue not onely disliked this infirmitie in the liues of others, but also haue abandoned and renounced it in themselues, as know­ing it (belike) to be but Bernar­dus. nugarum ma­trem, virtutum nouercam, a good nurse for vanity, but a dry nurse for vertue, I referre you to that one example onely of the Church of Ephesus: Act. 19. 19. Where whē many Disciples had heard Saint Paules two yeeres Sermons, and seene the wonderous miracles which he strange­ly wrought, in healing the sicke, and scourging the seauen vilde exorists, they perceiuing their vaine and friuo­lous studies to be dangerously obnoxi­ous [Page] to the sacred Gospell of Iesus Christ which that Apostle preached, presently forsooke those curious Arts, and pub­likely did burne so many Bookes of that kinde, as afterwards were valued at two thousand marks. 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. 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, and indeede meere foolishnesse, 1. Cor. 1. 23. 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 the renouncing of their owne studies: but we rude Barbarians, whose knowledge commeth behind theirs in humane literature, but farre exceedeth them in the tydings of saluation, neuer [Page] can be drawn (if once we haue deuised some conceited quirke, either in the rule of fayth, 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.

They were not ashamed that all the world should know the finall abiuring of their childish studies, for publikely they burnt their bookes of all such arts, but with vs, mē haue learned that fond and surly rule, Seneca ad Ebutium de libera­litate lib. 4. 38. cap. quod semul dixeris qua­lecumque sit fixum ratumque sit, that which thou hast once affirmed, bee it true or false, maintaine it to the death: and therefore howsoeuer reason or re­ligion conuince them of their errours, they will not sticke to say, I haue once taught this for sound doctrine, there­fore I must not leaue it: Plato in Thaaereto. though Pro­tagoras the elder he was, was the wiser also, and Saint Augusti­nus to. Augustine that good fa­ther blusht not in his age, to penne a retraction of that hee writ in his [Page] youth. Or if their palpable ignorance be euidētly confuted by impregnable arguments, that so they are forced to alter their first opiniōs, yet they wil not haue their followers suspect them to be changelings, oh no Sam. 15. 30. Saltem coram populo honora me, for Gods sake let not the world knowe, notwithstanding all this, but that I am still as I was a di­sciplinarian: they will not haue men thinke that they are so wise, as to discarde theyr owne quiddities, no not for sound diuinitie. 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; questionlesse it was a rich and a goodly Library, yet they burnt them all to make way for the Gospell, that Act. [...] 18. mē might sooner beleeue, and bring forth good workes answerable: but heere a sort of Ae [...]ops cocks, wil not leaue their Barley-corne for the ritchest Gemme, nor can be brought to part with the [Page] least Geneua tricke, though perhaps it bee scarce woorth thrise three halfe­pence, 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. Wherfore if wise men and religious persons haue both disliked this sinne in others, and reiec­ted it themselues: if Scaliger amongst the latest Philosophers, and the Ephesi­ans amongst the ancientest Christians, haue thus abhorred these friuolous inquisitions: well might the sonne of Sirach admonish the Iewes, Eccles. 3. 24. 25. not to be curious in things that are superfluous, because the medling with such hath beguiled very many: and well might the Apostle giue order to teach the Gentiles, that 1. Tim. [...] 4. they should take heede [Page] of endlesse and fruitlesse genealogies,1. Tim. 4. 7. of prophane and old wiues doting fa­bles2. Tim. 2. 23. of foolish and vnlearned iangling questions: but most woorthily of all might Iesus Christ our Sauiour,Ioh. 1. 38. the Rabbi of the Iewes, and theLuk. 2. 32 light of vs poore Gentiles, reprooue this in his seruant amongst other his infirmities. For there were more defects in our A­postle, besides that which in this place remaines vpon recorde, as a reuerend father of the Church hath notedAugusti­nus de a­gone Christiano Pe­trus in mare fide vacillauit, a cruce salua­torem reuocauit, sacerdotis seruum vulne­rauit, dominū suum abnegauit, religionem deni (que) simulauit. Peter offēded in respect of his trust in God,Math. 14. 30. for notwithstāding his warrant, one blast could shake his fayth: he offended in respect of his loue to his Master,Math. 16. 22. for that beeing carnall, would haue kept him from the crosse. He sinned in impatience,Ioh. 18. 10. when (but a word and a blow) he cutte off Malchas eare: hee sinned in negligence, whenMath. 26. 40. being commanded to watch & pray, [Page] hee slept, and could not wake so much as one howre.Math. 26. 74. Hee transgressed in vn­faythfull cowardize, when for feare of a gyrle he abiured his Lord and Master:Gal. 2. 13. and he transgressed in deepe dissimu­lation, when being a Iew, hee liued as did the Gentiles: so that if before this time our Sauiour and redeemer re­prooued his infidelitie, withMath. 14. 31 O thou of little fayth, and his affection too carnall, withMath. 16. 23 Come behind me Satan: if he found fault with his impatience,Ioh. 18. 1 [...] bidding him sheath his sword, & with his drou­sinesseMath. 26. 4. asking him if hee could not watch one howre: if after this time his white-liuered fearefulnesse was taxed,Luk. 16. 22 with a looke and turning of Christs head, and his dissimulation byGal. 2. 11. Saint Paul, with an inuectiue to his face: 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 [Page] amongst other faults, I must warne thee needes of this, thy ill pleasing curiosity deserues sharpe reprehension.

Nowe haue you heard the latter branch of this last argument, what countenance shee hath with the wise and vertuous, when they meete with her abroade, or in their priuate studies, how they dislike her in the one, 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: our Sauiour being that sunne from whom they take their light, must needes controle the same sinne in his deere Apostle.

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 [Page] whomsoeuer they discryed it, the son of God must needes checke it in so ex­cellent an Apostle: 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. But because I remember that Nathans 2. Sam. 12 1. erat homo quidam diues, there was a certaine ritch man that wronged his poore neighbour by him, will doe little good without2. Sā. 12. 7. tu ipse es, &c. 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: 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, then in the dayes of his flesh he had to re­prooue [Page] 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.

Saint Peter that great and woorthie antesignanus of the Church, which Math. 16. 16. in the fayre streamer of his true confessi­on, did beare the glorious name of Ie­sus Christ, the euerlasting sonne of his euer-liuing father, though hee were tainted (as you haue heard) with so ma­ny scapes and slidings, yet was hee also wonderfully adorned with many rare and admirable graces, as I gaue you a short note of them in my Sermon the last day: and yet all these could not shield him, but this checke must needs fall on him, our Sauior could not brook his vaine idle Curiositie. Verily if the sonne of God were on the earth in these dayes, seeing men when hee cry­eth ^o Quaerite viam antiquam, Sirs look [...]er. 6. 16. [Page] which is the old way, that is the good way, be sure ye walke in that, yet hun­ting after nothing but new and strange deuises, he could not possibly keepe silence, but reprooue this itching vani­tie, Ho, keepe the beaten way, these are but new-found tracings, these no­uels are not for you.

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, then it is most apparently true for this present age in this kingdome, and especially in this Citie for matters of Religion: 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 [Page] 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, or by reuelations, they must be far fetcht, things bred at home are forbid: ⁴ or if he be no new man, 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, and at the least to worke great wonders: ei­ther the Preacher must be new-come, or his doctrine new-found; either the attayning of his learning must be by re­uelations, or else otherwise the confir­ming of it by working myracles; 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, and that if [Page] you can acquaint them with no other things then these, they had as lieue to heare their owne cow low, as be­stow the hearing of such another Ser­mon. But Gal. 3. 1. 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: so may I well say on this behalfe; 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, and are so vainely inamo­red on euery new-found trifle? I must still speak to you in the Apostles phrase, 1. Cor. 11. 22. Quid dicam? alas what shall I say vnto you? shall I prayse you in this? no (God wot) I cannot prayse you; but 1. Cor. 15. 34. loquor ad vere [...]undiam vestram, I speake it to your shame, that your hearts should be so itching, and your heades so full of crochets, that nothing now can please you but daintie things and new: had ye [Page] 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.

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. And first for the first, which is the busie seeking after new­come teachers. That which Tully sayd long agoe in militarie discipline, that Cicero in Philip­picis. orati­one 11. Non tam veterani intuendi sunt quam tyrones milites, flos Italiae, & nouae legiones &c. there is not so much respect to bee had of old weather-beaten souldiours, as of new-trayned men, which are the flowre of chiualrie: the same do many [Page] amongst vs holde concerning Prea­chers, in the Church of Christ militant: that for their owne poore shepheard it makes no matter for him, though he haue from God the charge of all their soules: God helpe him poore man, he is an ouer-worne diuine: his learning is now out-dated: 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, and that can deliuer his mind in such fine polished tearmes, as in admiration will make them hold vp their hands and blesse them: one that they neuer heard before, and euerye day a new one, or else they care not if they hold the Church a wilde Catte. 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. Iohn was a very rare man, no ordinarie person, if yee [Page] looke either into his ministrie or his conuersatiō. For touching his ministry, his doctrine was not vsuall, but God raysed him vp as a Prophet, when Gualter. in Marcum cap. 1. ho­milia 4. there had beene none fiue hundred yeeres before him: and for his sacra­ment that was strange, Math. 3. 6 for hee vsed Baptisme, and not Circumcision; pro­phesie had beene intermitted, and Bap­tisme then first was founded, so that his whole office seemed altogether new: and as for his life or behauiour a­mongst the people, Mat▪ 11. 18. 19. Nec edens venit nec bibens, he came neither eating nor drinking as others, which because they are sociable, are tearmed gluttons and wine-bibbers: but hee was of an austere and straight conuersation, Math. 3. 4 his garments plaine and graue, but camels hayre and a leather gyrdle, and his diet course and sparing, nothing but locusts and wilde honey in the wilder­nesse. When such a man was heard of as now could prophesie, which for so many yeeres before him no man else [Page] had done, when there were tydings of one that baptised men in Iorden, and a fame was spred of his strickt and spot­lesse life, Gualterus vbi supra. Ad visendum illum curiositas & nouarum rerum studium mul [...]os exci­tauit, What for curiositie, and what for other causes, Math 3. 5 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 as the Iewes dealt with the seruant, so did Herod the Te­trarch with Christ his Master. For first when he heard his Sermons & match­lesse wonders, Luk. 9. 9. hee was exceedingly desirous to get but one sight of him, thinking it was either Elias which should come againe, or one of the Pro­phets which was risen from the graue, or else good Iohn, whose head hee had taken from him; but which of all these soeuer it was, assuring himselfe such a [Page] man was worth the seeing: and after­wards when he met with our Sauiour at Ierusalem, Luk. 23. 8 he was maruailously glad that he had gotten a sight of him, whom he longed so much to see. Thus both the gouernour and the people were mightily carried with an insatiable de­sire of hearing and beholding such persons as were straunge. And as this was true amongst the Iewes, so cer­tainely it is too true amongst vs Chri­stians, Ci [...]o de finio. Chremes Terentianus nouum vi­c num non vult fodere aut arare, as the old man in the Comedy would not haue his new neighbour worke, for feare of hurting him, so are our Citizens won­derfull tender ouer their new▪ found teachers, nothing is too deere for thē, though all the rest be hated. 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 [Page] may gesse himselfe what will be al their Sermon: but if you can tell them of a trimme yong man, that will not quote the Fathers (and good reason, for his horse neuer eate a bottle of hay in ey­ther of the Vniuersities): that neuer yet tooke orders, but had his calling ap­prooued by the plaine lay-elders (for he was too irregular to be ordred by a Bishop): that will not confounde the congregation with latine sentences, (for he is not guiltie of the Romane language): that will not sticke to reuile them that are in authoritie, that his sec­taries may crie he is persecuted, when hee is iustly silenced: 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 the place bee full, clyme vp at the windowes, pull downe the glasse to heare him, and fill the Church-yard full, sende him home euery thing: one man plate, another [Page] hangings, this Gentlewoman naperie, that goodwife money. Lette him want nothing so long as he is newe, though within two yeres after, they leaue him on a lea-land, and neuer heede him.

This is the malady of many Citi­zens, they haue money for newe Ta­uernes, and eares for new-come Prea­chers, but none can please them, ex­cept the man bee new. Indeede these Cicero ad Q fratrem. lib. 2. Epis. 12. [...] 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, but as Tully sayd, Cicero de legib. lib. 1. & [...]lutarchus in vita Ci­ceronis. Academia istaec noua rerum omnium perturbatrix est, that the new­found Vniuersitie which Arch [...]silas & Carneades had lately founded. 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, as if the care and wise­dome [Page] 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, & almost in­euitable, lest the one (with come down sir Prelate) had beene trampled in the dust, & the other (with are you setled) had beene disioynted with sedition. Wherfore blessed & beloued Citizens, praise God which hath protected this church & common-wealth, from such vnlearned, yet contentious Spirits: and magnifie him which hath still placed a­mongst vs some graue & holy church­mē, admirable for their knowledge, & inculpable for their liues. As for your new-found doctors, take S. Paules soūd counsel, 2. Tim. 4▪ 3. purchase not after your own lusts and itching appetites, euery day such huge heaps of strāge & vpstart tea­chers: for (alas) they will but turne your [Page] eares from the voyce of truth, 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, but those which still are new. 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 that is, that many of you will needes heare eyther newe things or nothing, no Sermon sounds well in your eares, but that which sounds too strangely. Indeede Act. 17. 21. the A­thenians amongst the Pagans, made it their whole studie, that they might tell and heare of nought but that was new: 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, [Page] but Ioh. 12. 9 [...] it was not for any loue to heare Christ Iesus preach, but because they longed to see the man which had been dead: Ludol­phus part [...] 2. cap. 25. 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: so were the Gentiles of newes from other countries, the Iewes of strange tydings from another worlde, exceeding greedy: nought but newe impressions might touch their vnder­standings: and so amongst many of both sorts since it is too manifestly true, that Erasmu [...] in iudicio suo de Se­neca. Communia quanquam optima fastidi­untur, the most commendable thinges once waxing common, are but con­temptible. For if students will teach o­ther nations to speake theyr language, they cannot abide to learne them the same phrases that others doe, but if that Erasmus ibidem. of Platos [...], bee once translated by Tully, that [Page] no man is borne for himselfe, but part­ly for his countrey, and partly for his parents and his friends: another when he commeth to the translation of it, ne similiter dicat mauult peius dicere, ca­reth not how wide hee roaues, so hee shoote not neere to that: and therefore wil rather say, nemo sibi contigit, no man hath his beeing allowed him for him­selfe: a little stranger, but a great deale worser. And in their natiue speech, when they haue aboundant choyse of fitte and proper words, yet Cicero de oratore li. 3. 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: Cicero de finib. li. 4. such as Cleanthes and Chrysippus did altogether vse, in their curious Booke of paynted Rhetoricke. But whether runne I backe to former ages, to proue this in humanitie? your selues wil con­uince this in your learning of diuinity. For if you can heare of one within a [Page] 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: by which the meanest in your congregation, shall either beare some office, or at the least haue great authority: O this is excellent, the go­uernement established by our sacred Prince, examined by the Clergie, con­firmed by the Nobilitie, and yeelded to by the Commons: 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: tush, it is but a thred-bare relique of blinde and darkesome Papistrie: the Common Seruice-booke, should bee conuerted into quicke and sodaine [Page] fresh-conceiued prayers (not printed in the Booke, 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: he that thus powres foorth his petiti­ons, and deliuereth such doctrines as neuer any heard before, 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: you must haue nouelties, and nought but new will serue you. 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 Salust de coniur. Ca­tilinae. Cuncta plebs nouarum rerum studio coniuratorum incaept a saepe probat, the rude and vulgar multitude lendes a readie eare to se­ditious speeches, and is exceeding proane to mutinous insurrection, though they neither haue cause from [Page] their Prince, nor find safetie for them­selues, onely because they loue to see straunge alterations: so in matters of knowledge, and but bare contemplati­on, Erasmus in iudicio suo de Se­neca. 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, but onely for their quaynte new-fangled strangenesse; it is their rarenesse, not their goodnesse, that makes you like them. And for your selues, the great masters of these deuises, it is true which Batracus sayd once in the Poet, Mantua­nus in Bembo. ecologa. 10. Cura viris grauibus rerum solet esse sua­rum, wise men attend that which con­cernes them neerest: 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. [Page] 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, 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?

Peraduenture you will say you are not culpable in these faults: you neither looke for newe teachers, nor listen for strange doctrines, and therefore you are wronged in hearing these re­prehensions. Indeede non est factum is a good plea in law, and perhaps truely pleaded in defence for this, for it may be you offende in the third kinde ra­ther, neither nice for the speaker, nor for that which is spoken, but onely cu­rious [Page] in the maner how your doctrine is receiued, to witte, that it bee not by studie of Arts, nor by liberall educati­on, but by heauenly influence into thē which teach you. Surely I remember Diues his supplication which hee made from hell to father Abraham, that Luk. 16. 27. he would sende good Lazarus to his Fa­thers house, to warne his fiue brethren lest they came to his torments: such a Preacher might recall them, but none saue one from heauen: neither the law could informe them, nor the holy Pro­phets reforme them, it must bee a Saint from the cloudes at least, none else could warne them. Doubtlesse this dāned man in hell, hath many like him left behind on earth, which thinking that Cicero acad. quaest lib. 1. recentissima quaeque correcta sunt & emendata maximè, all things of the la­test are of the best edition, and crying out that Ludoni­cus adagi­orum cu­ria. 6. piscis nequam est nisi recens, fish is no longer good, then whilst it is ta­ken new: cannot indure to bee taught by men, if they will say they were [Page] brought vp with Saint Paul Act. 22. 3. at the feete of Gamaliell, and so had their lear­ning by studie and instruction: but if with him they haue been 2. Cro. 12 2. 7. wrapt vp as high as the third heauens, and so had all their knowledge by aboundant reue­lations. 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, nor neuer stammered in these three dark languages of Hebrew Greeke and Latine, which vsually are termed the three great mother tongs, 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, 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 [Page] sorie 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 who may not haue so: but those which you will heare, must receiue their knowledge like these, by dreames and visions, by Angelles and reuelations, and not by euerie common and vsuall manner. Thus your shepheards must Mantua­nu [...] in e­clogo. 10. N [...]ua pascua quaerere & amnes, leade you vnto newe walkes and streames which were ne­uer heard of: your Poets must Horatinus carminum. lib. 3. ode. 25. insigne aliquid discere, recens & adhuc indictum ore alio, tel you things which no tongue euer spake of, and your selues must be Coelius Rhodogi­nus antiq. lectionum. lib. 18. cap. 22. hispani olized, alwaies stirring and fin­ding newe inuensions, content with none but them which teach from hea­uen, your doctours learning whome [Page] you will follow, must be infused by se­cret inspiratiō. But (one word by your fauour) if that be true which Abraham replied to Diues, Luk. 16. 31. that they which will not listen to Moses nor the Prophets, will not bee perswaded though one should rise from death: if an Angell from the cloudes, or a saint from hea­uen should come to teach or mooue them: you were best take that coun­sell from me, which Piso gaue to Tully, Cicero de finib. lib. 5. a noua ad veterem academiam reuertite, hold you to Math. 4. 4 Scriptum est, and to them which can deliuer it, Ioh. 5. 39. that is the gol­den rule which can leade you vppe to heauen: as for your reuelations, waite not for them, nor giue no credite to them. Quid haec ad vos? you haue Moses and the Prophets, what gad you after others?

There is but one company behind, whome I would speake with for my farewell: which neither seeke newe teachers, nor gape for newe assertions, nor would aduise their Rabbyes to [Page] looke for inspirations, onely they could wish, that the Religion which they preach might bee countenanced with some myracles 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: that most diuine and blessed harmonie, which sweetely soundes in all her holy scribes: that wondrous preseruation of her leaues, her lines, her letters, from hatefull ty­rants and their fierie wasting flames: 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, 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. O God forbid, will men bee so incredu­lous? [Page] 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. 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 Math 12. 38. volumus a te signum videre, Sir wee would see your Sermons ratified with some rare my­racles, and doubting of his office, Ioh. 2. 18. cal­led for his commission: by what signe canst thou shew vs that thy authoritie reacheth thus farre: 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, or with your Ori­sons strike fire from the cloudes? can [Page] 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, 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, or euer he could be coniurd by vs) if wee will not professe that wee can fling forth Spirits as they were but Pigmies, why al our testimo­nies from the Prophets & Apostles, our obseruations and relations of the text, single and compared; 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: all our groundes are stale, if newe wonders do not grace vs. Thus our age is like In Aemi­lia comae­dia Italica. act. 3. scenu E­riphila, that will not lend her eyes to a­ny [Page] spectacle, except it be some new­pende Comedy: or rather like the toy­ish Romanes, whome not the newest nor the finest Scene could holde, Terenti­us in pro­logo He­cyiae. ob. funam bu­lum. for running after the fellow on the ropes: the freshest shew with them most haue the most spectators, and the newest proofes with vs must needes haue all the auditours. If some vnlearned auda­cious idiot will but pretend that he can doe maruailes, why that is the man, ye must heare none but him. But whilst you are thus affected, I may say of you as another sayd of the Iewes, Ludol phus parte. 2. cap. 25. Curiosi­tas vos trahit plus quam charitas, neque vos amor ducit sed admiratio, as they came to Christ, so you come to the Church, not of pure charitie, but for curiositie; not to gaine his loue, but to gape at wonders, as boyes resort to the Marchants open stall, not to see his wares, but to viewe his Monkey, to stare, but not to buye. For shame leaue off such childish trifling fashions, ex­pect not that which God hath neuer [Page] promised, his word he hath giuen, but not assured you wonders. 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; was in the higher estimation amongst the people: would God ye would keep you within the bounders of the Scrip­ture, and let the holy men inspired giue your soules contentment: God would be pleased, and the Saints triumph in it: 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.

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▪ [Page] but for my tediousnesse, which is much beyonde my custome: 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: that for these new-found teachers, these inspired dreamers, these wonder-workers, they are but such as Tully spake of, touching some in his time: Cicero de diuinati­one. 1. Superstitiosi vates impudentesque arioli: and of what stampe I pray you? a sort of sillie, yet shamelesse wizzards, aut inertes aut insani aut quibus imperat egestas, all of them troubled either with a head witlesse, or a zeale opinious, or a purse penilesse: and therefore Quid ad vos? what should you meddle with them, these are not masters for you.

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 hee will tell you they 1. Tim. 6. 4. 5. are but ig­norant [Page] people, yet vildely arrogant; and therefore both erronious in their iudgement, and corrupt of conuersa­tion: an vgly shape, vnfit for Christian people. Wherefore blessed and belo­ued Citizens, passing ouer in silence these so important poynts, touching the nature of these Doctours, and their deceiued followers: and thus abruptly knitting vp this second part of my text: I humbly beseech you in the bowels of Christ-Iesus, for the a­uoyding of offence to our gracious God, 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: 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 [Page] 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.

THat which blessed Vriel in learned Esdras, repu­ted an infirmitie in his high aspiring thoughts, that eleuatum cor eius vias Domini cōprehendere vo­luit, 2. Esd. 4. 2. 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 Laurenti­us villaui­centius in festo S. Iohannis. one hath wel ob­serued, the sore and watrish eye of mans weake vnderstanding, though it be 1. Sam. 3. [...] like old Elies sight, exceeding dim, or as the poore mans skill, Math. [...]. 2 [...] which [Page] knewe not men from trees, in on word Arist. Metaph. [...] [...], as the bats or night-birdes aspects, do stand disposed to the sunnes most radiant beames, yet will it still bee staring vpward to gaze on God his essence, works, or will.

For the first, as touching the essence of the eternall Godhead, though that be true which Saint Paul hath remem­bred vs, that [...] there Rom. 1. 19. are but some certaine things which may be apprehended of the deitie, and as for himselfe, hee inhabiteth inaccessi­bilem [...]. Tim. 6. 6. lucem, an endlesse immortall 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.

Amongst the Pagans, (those straun­gers from the couenant) what one thing did Cicero de diuinat. li. 1 Hiero that infamous tyrant, [Page] more busilie demand or seek to know of Simonides that learned and great Philosopher, then Quid esset Deus, of what kinde of essence that heauenly power might bee, which rules this worlde and vs poore mortall men: though perhaps his care was as small to serue that God, concerning whome he asked the good Philosopher, as Pi­lates purpose was to defende that truth, Ioh. 18. 38 of which he questioned his pri­soner our Redeemer. 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, but needes hee must learne of him yet more instructi­ons, Cicero de na tu [...] deor. lib. 1. vndenam & vbinam, qualesque cum corpore tum animâ essent, from whence and where they were: their shape and true condition. But to let passe these Pagans, wee haue too pregnant exam­ples, in Gods owne house, amongst his [Page] deerest seruants. For to beginne with latter dayes, and so go backward: how much was S. Augu­stinus. 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: of a generation in the sonne, yet coeternall to his Fa­ther: of proceeding in the spirite, yet coequalitie to them both: of two na­tures in Christ Iesus, yet but one true person, with other inquisitions of like proportions: 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.

And to leade you backward to pre­cedent ages, the scripture hath true te­stimonies of this infirmitie, which may [Page] shew the contagion of this disease, not onely in the people, but in the Prophet also. 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 Exo. 19. 12 commaunded the multitude should not ascend the hill, but that their lists and bounders should be sette them by his seruant. Nay more then so, as hee sayd by his Prophets, not onely psa. 105. 15. doe them no harme, but touch not my an­noynted, so wonderfull precise was God in this behalfe, that the people were not onely interdicted to goe vp, Exo. 19. 13. but further they might not so much as touch the mountaine: and (alas) all this was but for feare of one thing, lest they Exo 19. 21. 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 [Page] his prohibition vnto Israel, & (if words might not preuaile) to keep them forth with lists: and if not these neither could be sufficient, Exo. 19. 13. 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. 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. And no maruell if the multitude were guiltie of this crime, if the common people offēded in this trespasse, for Moses him­selfe was not cleere from this infir­mitie. For whereas in speciall there are two choyce blessings which God imparteth to wretched sinfull man, to witte, Psa. 84. 12 gratia & gloria, the graces of his spirite, and the glorie of his king­dome: the first God had bountifully bestowed vppon his faithfull seruant, for he himselfe could say, inueni Exo. 33. 13. equi­dem [Page] gratiam, Lord I haue found fauour and acceptance in thy sight: and this (one would thinke) might well haue satisfied him, for God sayth where hee giueth it, 2. Cor. 12. 9. sufficit mea gratia, my grace is sufficient for them which may re­ceiue it. 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, Exo. 33. 18. ostende mihi etiam & gloriam tuam: once, yea, twise Lord I humbly doe beseech thee, as thou hast giuen mee thy grace, so lette me see thy glorie, as I haue tasted thy sweetenesse, let mee behold thy great­nesse, as thou hast visited me with mer­cie, so shew me now thy maiestie. 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, but let mee find thy glory. Thus Iewes, thus [Page] Gentiles, thus the people, yea, thus Moses haue beene too audacious in inqui­ring to the Godhead. But what though Hiero and Caius Cotta, though beloued Israel and their great law-giuer, were deprehended in this fault of too much Curiositie, yet this concernes not Pe­ter, surely he would not search into the blessed Deitie.

Indeede for the essence of our glo­rious God, wee cannot challenge him to haue beene looking into that: for as he had learned from the sonne of A­mos, that ^x nomen dei admirabile est non [...] Esay 9. 5. explicabile, the fearefull name of great Iehouah, is far more admirable then ex­plicable, more fitte for men to wonder at then easie to expound: so knew hee likewise from the royall Prophet, that Gods high throne y is aboue the Che­rubines, [...] Psa 80. 1. supra omnem s [...]ientiae plenitudi­ [...]e [...], aboue the reach of the greatest students learning: for ^z Deo quamuis ni­hil [...] nol [...]s sit praesentius, eodem tamen nihil in [...]omprehensibilius, though nothing in [Page] the world bee neerer vs then Gods goodnesse, Act. 17. 28. by which wee liue, wee moue, and haue our being: yet nothing is further from our knowledge then his substance, for what man hath seene God, 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: to witte, ¹ that if God for his essence be altoge­ther infinite (for Psa. 145. 3. the Lord is great, yea there is no end of his greatnesse) if for ² place he cannot be incircled, (for Deut. 10. 14. heauen and the heauen of heauens is not able to containe him): and if for 3 stint of time his beeing bee aeternall (for he is Psa. 90. 2. ab aeterno in aeternum, before the mountaines were made, God from euerlasting, and world without end, God stil for euer and for euer): he must needes, for ⁴ our vnderstanding be beyond our apprehension. So that for this poynt Saint Peter might well [Page] doe as afterwards Saint Paul did in the like meditation, not hope to compasse the full knowledge of the God-head, but rather wonder at it, and in admira­tion say Rom. 11. 33. O altitudo diui [...]iarum, &c. O the bottomlesse depth of Gods wise­dome and knowledge, how vnsearch­able are his iudgements, and his wayes past finding out. Indeede past finding out, Psa 139. 9 though his right hand finde vs foorth euerie where: for Bernar­dus. sic Deus in rationalibus est creaturis, vt tamē ab ipsis non capiatur, though God Psa. 14. 3. look down from heauen and view al the sonnes of men, yet mans vnderstanding is mas­ked with a 2. Cor. 3. 15. vayle, and Iud. 13. 22. he cannot see God: for all the world like Ioseph in Pharaoes Court, who perfectly knewe his brethren which came to buy some corne, Gen. 24. 8 but was not knowne of them, they had forgotten their brother.

These things well learned by Peter a great Apostle, might well restrayne his thoughts from studying, and his tongue from asking concerning the [Page] essence of the blessed Deity. 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, as that Christ must needes spunge him with thereproofe of my text, saying, Quid ad te? these are not for thy learning.

In my former Sermons (right Hono­rable, right Worshipfull, and wel-be­loued Christians) I haue spoken of the two first parts in my texts diuision: to witte, in the first place of the agent in this Scripture, the visitor which looks into Saint Peters trespasse: of whome (being Christ Iesus our Lord and Saui­our,) I haue spoken in the two first Ser­mons, in this and another presence. In the next place I haue intreated of the visitours action, his calling Peter to the Court, or the reproofe of his Curiosi­tie: and this through the assistance of Gods holy spirit, and your accustomed [Page] patience, I haue finished in two other Sermons in this Christian auditorie: I proceede now to the third part of this little text, subiectum in quo, the subiect matter in which Saint Peter sinned, or rather (if you wil) the articles obiected in his Masters visitation, for which by him he is so seuerely taxed. And these (as I hope your clemencie wel remem­breth) were three in number: the first his Curiositie, in respect of God, whilst he would thrust himselfe into the fear­ching of his secret mysteries, yet pas­sing ouer such knowledge as God hath well permitted: the second, his busie medling, to knowe the affayres of o­thers, yet neglecting the duties which were inioyned himselfe: 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 [Page] soule, 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.

The first Article of our Sauiours re­proofe amongst these three, is that part of Curiositie which commonly is inti­tuled [...] 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, as was his pleasure to conceale from sinfull man. In this part common­ly the sonnes of Adam doe greeuously offend by three sundry wayes: eyther by longing to finde forth Gods blessed essence, the substance of his nature: 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. From the first of which crimes, Saint [Page] Peter must needs stand cleere and well acquitted, no exception lyeth against him for inquiring of Gods essence: 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, and you shall see how culpable hee is of both these tres­passes: 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.

For the former, which is the discus­sing of Gods wondrous workes, I re­member there haue beene such in the dayes of old, as haue in this sort beene maruailous inquisitiue. both concer­ning this worlds creation, and poore sinfull mans most happie restitution. For touching the first of these, it is a common storie which is reported by Triparti­ta historia. Sozomen and Socrates in their booke, [Page] of a certaine fellow which on a time came to an old Religious Father, to aske him this one question. Sir you know that the frame of this faire world hath not as yet continued full sixe thousand yeeres, before whose creati­on (no man will gaine say it) there pas­sed many hundreds thousands million of yeeres, for there was an eternitie which neuer had beginning: 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, 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 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 [Page] mansions. For Wheras we hold it a part of our Creede, to beleeue that Dan. 12. 7 Anti­quus dierum, the ancient of dayes, is he that was Esay 11. 1. also Flos de Iessa, the beaute­ous blossome which sprung from Ies­saes roote, by that maine water-bowe the blessed virgins wombe: 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, as to demand this question, Albertus patauinus in vigilia. nat Domi­ni. 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: God help, most impious & irreligious foules, which when GOD was able to make the poore earthes moysture, Gen. 1. 13 (apparent in the third day of the worlds creation) to Gen. 1. 12 bring forth herbes and trees of her owne accord, without the warme sunnes breeding comfort, which (God wot) Gen. 1. 14 a day after was first brought into his Chamber▪ [Page] came not into the skie till the fourth day of creation, and when his souerain power was able to commaunde, that Num. 17. 8. Aarons rod, a stick pilled, drie & seare, should bring forth buds, blossoms, and Almondes ripe, yet will not receiue good Gabriels true assertion, which he auouched in this selfe-same instance, that Luk. 1. 37 with the king of heauen nothing can bee impossible. But thus you see for both the well knowne worlds, the creation of the greater, and the recrea­tion of the lesser, how sinfull, wretched, and miserable man, audaciously hath examined the works of god the Lord.

And as this was trew for thinge▪ which had beene past, concerning the framing of the world, and Christs true incarnation: so it is as easily to be con­uinced in Peter for things to come, as touching Iohns death and dissolution. For when our Sauiour had tolde Saint Peter, that as his seruitour he must du­ly follow him, not onely in his steps on earth, but by his crosse to heauen, the [Page] Apostle beeing resolued of his owne death and farewell, 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: mine armes must be pinioned, my handes bee nay­led, and my bodie crucified; thus far am I satisfied, I build on thy predicti­ons: yet can I not conteyne, but I must aske thee furder: 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, Lauren­tius villa­uic▪ in fe­sto. S Io­hannis. as one reportes his question. Good Maister resolue mee what is thy pur­pose, I muste dye for thee, but what must Iohn do? I must be crucified, how shall he be dissolued? what shall hee dye, or else neuer tast of death? if he must not dye, 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 [Page] doe? wilte thou translate him from earth in a moment, as thou diddest Heb. 11. 5. Enoch by thy selfe, 2. Reg. 2. 11. and Elias by thy Angels? or reserue him till the laste daie, to thy second comming, that 1. Cor. 15. 51. in the twinkling of an eye his bodie may be changed? Or if not so, but needes hee must tast of death: informe mee I praie thee what kinde of death it shall be. What, shall he die a naturall death in his bed, and bee gathered to his Fa­thers in peace Gē. 15. 15. like Abraham? or shall the Tyrantes Sword vntimely hasten his death? shall he for thy name loose his life, Mar. 6. 28. 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.

Thus as the first man which I spake of in these works of God, would neds finde foorth Quid fecerit Deus the sum of his great works, and the next would [Page] search Qui fuerit, the forme of his pro­ceedings: 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, but at the coūcel table which is in heauen. 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. Peter my secret ordinance is not for thee to aske of.

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: that if this presumtious Curi­ositie of the Apostles, in studying to find forth Christs future purposes, did [Page] labour for the attayning of that kind of knowledge, which was ¹ in nature im­possible, in ² reason absurd, and ³ for himself vnnecessary, it might well stand with our Sauiors wisedom to bestow, 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.

For the first, the impossibility of this studie in nature, it was perhaps with S. Peter, in this demaunde to his Master, as it was with Esdras in his questi­on to the Angell Vriell, that euerye 2. Es. 5. 34 35. howre his reynes did pain him, whilst he laboured to comprehend the waies of the highest, and wished his mothers wombe had beene his sepulchre, 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 [Page] once told him, that Iob. 5. 9. as the operations of Gods handes are infinite for theyr number, so are they maruelous and vn­searcheable for their strangenesse: and that of Iesus the sonne of Sirache, that Eccles. 18. 5. as they are perfect, admitting neyther subtraction nor addition, so are they admyrable, their ground cannot bee found: for hee which in that one in­stance Iob. 37. 5 of the dreadfull thunder, doth maruailous things which man cannot attaine, hath also [...]sa. 77. 19 in other things his pathes in the vast maine sea, so that his foote-steps cannot be known: but the more 2 Esdr. 4. 26. men meddle, the more still shall they maruaile, so as when they haue done their best, they Eccles 18. 5. must beginne a­gaine, and when they thinke theyr tra­uaile at an end, then must they afresh returne vnto theyr worke. And (alas) howe should this possibly bee other­wise, if we cast but downe our eyes to things inferiour: for Wisd. 9. 16 hardly can wee discern the things which are on earth, and with great difficultie do we com­prehend [Page] that which more neerely is before vs, Wisd. 7. 18, 19, 20. as the tearmes and chan­ges of times, of seasons, the course of yeeres, and scituation of the starres, the nature of liuing things, and furiousnes of the beasts, the power of windes, di­uersitie of plants, and vertue of strange rootes, Wisd. 9. 16. 17 how can wee then seeke out the things which are in heauen, or sift the councels of the aeternall God? If then (good Peter) the glorious woorks of God bee altogether vnsearcheable, 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.

Else let the Angell instruct thee with that excellent Parable, which once he told of the forrest and the sea. On a^o Esdr. 4. 13. to 22. time (sayth hee) in an open plaine, the trees of the Forrest helde a generall as­semblie, in which warre was conclu­ded [Page] 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: the waues on the other side helde a famous Parlia­ment, threatning they would swell vp to the height of the forrest, 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 the sea shore sand kept in the Oceans waues. Now if holy Vriell should make thee vmpier (as once hee did a learned woorthie scribe) betwixt these two assaylants, 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: for God ordained the land for trees, and the sea for flouds and waues. [Page] 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, 2. Esd. 4. 20. 21 that thou hast rightly censured these, but canst not iudge thy selfe. For as the ground is ap­poynted for the shading trees, and the sea allotted for the roaring waues, so thou Deut. 29. 29 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. The Angell if hee had dealt with thee but thus far with this parable, would haue sayd to thee, as in this place doth ^r Reu. 12. 7 the captaine of those Pensioners, Quid hic ad te? thou mayst not seeke to know what God will doe hereafter.

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 [Page] so good, as to answere to a fewe que­stions of farre lesse difficultie, and that he would but resolue me of those few [...]2. Esdr. 4. 7. Problems which Esdras once expoun­ded. Let him teach me if he can, how many faddoms it is to the bottome of the deepest gulfe in the sea, or howe many springs of running water flowe in the vaines of our greate grandmo­ther the earth: let him tell me howe many showers of raine are wrapt vp in the clowdes as thinne & aerie spun­ges: or if he be so cunning, let him draw me a true mappe of blessed Pa­radise, her streames, her trees, her bounders: or if he can attaine to none of these, neyther the draught of Eden, nor the earthes sweet glyding springs, let him neuer hope to know, nor goe about to learne, the glorie that is in heauen, nor what God hath decreed.

It may bee Saint Peter will yeelde in generalitie, that it is not easily for eue­rie one to search Gods sacred ordy­nance: but for himselfe an honourable [Page] 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. For as it is in the pointe of Gods pure essence, a worke beyond the reatch of shallowe nature, fully to comprehend that splē ­dente glorious substance: so is it sem­blably in his works of wonder, the wi­sest man cannot attayne them. For the impossibilitie in finding Gods true essence: 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: the wise man required a day of studie, that he might deliberate in a question of such moment: which bee­inge graunted and eftsoones past, yet could hee not finde foorth that secret. Wherefore when the tirant inquired of him, if by this time he were able to [Page] resolue his doubt, he replyed, not yet▪ but craued yet twoo dayes respite. Which also being obtained and soone expired, and hee called on for his an­sweare: confessed that not yet neither hee was able to attaine it, but still cra­ued more time: foure dayes to studye on it, and from foure to eight, from eight to sixteene, still dubling on his number. Which when Hiero obser­ued, and that he still protracted, he as­ked him the reason of so many dilato­ryes. Cicero de natura deo [...]. lib. 1. 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. Thus could not the Philosopher by the fairest light of nature, discry the substāce of the God­head and his glorie.

Nay farre his betters were notable to atchieue it, not good Saint Augu­stine [Page] that graue and holy Father, as he Math. 12. 16. that by the mouths of babes & suck­lings can set foorth his owne honour, did schoole him once by a childs sharp reprehension. 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 August. de Trini­tate. that ti­tle, he found a little boy playing iust by the shoare: 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. 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: to which when the Doctour truely had replyed, my boye thou haste vndertaken a thinge which may not be: the Sea is deepe, thy pond but straight, thy spoone but small to [Page] work with: Indeed you say true good Father saide the child, yet is not this a harder taske for mee, then that one worke which you haue taken in hand: for in that booke whereon you studye now, and which you meane to write, you purpose to cōtri [...]e the Godheads nature, and to disclose these woonde­rous misteries, which secretly are shri­ned in the blessed deitie. O Father fa­ther, the sacred Trinitie cannot bee founded: tis like this Sea you see, large, deepe, and bottomlesse: your booke is but like my pond too straight to enter­taine it, her pages, leaues, and lines can­not containe those secrets: and if they could, your brain is but like my spoone too shallowe and too weake, to fetch from heauen such plentye of that skill. 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. And verily no more possi­ble [Page] was it for our Apostle, to discouer the hidden and secret workes of God. Math. 16. 7. Be it so, wee graunt him that hee was well seene in many thinges, which not flesh and bloud but his Masters Father reueyled to him from heauen: yet this would not inable him, nor any thinge else authorize him to search Gods fu­ture workes. Surely hee that was the wisest, (not by Apollos Oracle as Cicero. once was Socrates, but by the testimo­ny of God himselfe, as was King Salo­mon: 1. Reg. 3. 12. the wisest man that euer was, is, or shall bee, Christ Iesus Math. 12. 42. onely ex­cepted, Gods aeternall wisdome) when he had suruaied and viewed the works of his creatour, Eccles. 8. Vlt. perceiued that man coulde not search out and finde them: no though hee laboured to seeke and sound them longe, yet coulde not hee which was most wise at any time con­ceiue them. Wherefore if the scrip­ture by authoritie, the Angell by his parable, and Salomon by experience haue all assured vs, that neuer mortall [Page] man could trace God in his foot-steps, nor by his thoughtes discourse his fu­ture iudgements: when Christ sawe Saint Peter so busilye inquiringe what were his secret purposes in thinges to come, 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 this (beloued & blessed Christi­ans,) is that first inducemente which might mooue our Sauiour, to rebuke his seruant for inquiring into his coū ­cels, bicause it was impossible that he should comprehend them: for this de­maund beeing answeared would haue drawne on furder questions, and so his infinite curiositie coulde neuer haue beene satisfied. The second and the next cause, which might enforce this reprehension, is the absurditie of this sinne in the sight of reason: that it is vnseemelye euen in mans depraued [Page] iudgemente, that Saint Peter shoulde aske of these thinges so farre aboue his reach, and yet (God wots) bee grosly ignorant, in thinges ¹ beside, ² within, ³ and much belowe him. For the first it is a worthie taxation of the 2 Esdr. 4. 10. 11. Angels to the Scribe, which our Sauior might iustly haue fastned on the Apostle: 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. Now touching those thinges which are iux­ta nos harde by vs, tis true which the wise man in the Prouerbs told vs, that Prouerb. 25. 3. as the heauens are vnmeasurably high, and the earth exceeding deepe, so is the Kinges heart past all mens findinge out. And not the Kinges heart onely but so of all mens else, the Prophet Ie­remie hath thought longe since, Ierem. 17. 9. that prauum est cor hominis et inscrutabile, mans heart is so deceitefull that none can sounde the depthe. For cor huma­num [Page] (as one sayth) quamuis exiguum quoddam sit, esurienti miluo quod vix in prandium suppetat: tot tamen (laberinthi instar) in voluera et sinus habet, quod ab altero nunquam scrutari potest: though mans poore heart bee but a little sub­stance, scarce bigge inough to giue the puttocke a good dinner, 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 [...] 1. Cor. 2. can discrye the thoughtes of anothers soule; saue onely the spirit of that man himselfe. Naye oft times a man per­ceiues not his owne heartes roauinge motions: but hee shall be enforced to pray with Dauid, Psal. 19. 12. ab occultis meis mun­da me Domine, Lorde there are some things in my soule which my self haue not discouered, but how secret soeuer they be, I beseech thee pardon them. Now then if Saint Peter could not find his fellowes brestes, like lettice-win­dowes to peepe into their heartes, nay if his owne thoughts sometime fledde [Page] himselfe: if at the instant when he askt this question, hee could not tell what Didimus did thinke, (though Ioh. 21. 2. at that time hee dyned and stoode close with him:) if he could not reade Nathanaels secret minde, nor tell what Iames and Iohn in heart deuised: if their imagina­tions which were but like himself, did passe the compasse of his greatest skill, 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: if thou canst not founde this heart (poore man) that sits but by thee, how wilt thou search his woorkes (good Peter) which hath made thee? Quid hic ad te? Peter thou [Page] mayst not doe it.

As for the second concerning things within vs, or of our owne base nature: 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. Confundantur (quoth he) qui sic perquirunt, quomodo de spiritu san­cto ^• Alhertus Patauiuus in Vigil. natiuit Do­mini. conceptus fuit Iesus: hi enim vel suam quidem naturā replicare requeunt. Blush, yea blush for shame ye irreligious fōd­lings, which needes will sifte our Saui­ours sweete conception, and yet can­not describe you one meane generati­on, that cannot well discourse howe first your selues were framed. Indeede the workemanship of God in forming man, is an exquisite, rare and wonde­rous peece of worke, and of it iust Iob in an excellent, strange, and philoso­phicall discourse, hath giuen vs a taste^• Iob. 10. 10. when in his booke he tels vs, ^k that [Page] first wee are powred into our mothers wombes like milke: there in short time turned into crudds like cheese: after­wards God reares a well shaped frame of bones, which he soone fastneth with sinnews as with bands: then (as hee thatched it) he couers it with flesh and skinne: and lastly as placing his tenant in this house, hee breathes into vs the spirit of life and grace; Questionlesse a singuler and true discription, of mor­tall mans first state and generation. But though this be a glimmering of Adams sonnes beginninges, yet can no man perfectly descipher the whole proce­dings. If they coulde I might woon­der what shoulde make the Prophet Dauid, confesse his ignorance in know­ing his owne nature. Thou Psal. 139. 5. Lord (sayth he) hast layd thy hand vpon me, and fashioned me behind and before: but such deepe knowledge is too ex­cellent for mee, it is so woonderfull I cannot attaine vnto it. Iob knew the mayne, but not Dauid all perticulers: [Page] no man can knowe his owne first pro­pagation, the perfect forming of his spi­rit and flesh. 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. God indeed Mtah. 10. 30. doth number the hairs vpon our heds, so as Luc. 21. 18. without his prouidence not one of them can perish: but (alas) what can man doe to these small creatures? sure­ly Math. 5. 3 [...]. not change one haire to white or blacke. 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, 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: as he said vnto them which inquired of Christes con­ception. Erubesce Petre &c. fie blush Saint Peter, be ashamed to be so curi­ous: to looke so farre in Gods secret [Page] councels, and yet canst not discourse thine owne birth and natiuitie. Thou knowest not thy fashioninge in thy wretched mothers wombe, yet wilt thou know what God decrees in hea­uen: thou canst not tell how first thou camest to liue, yet wilt thou learne how Iohn shall come to die: thou canst not answeare for thy selfe thinges past, yet wilt thou aske of Christ the things to come. O blessed Peter, thou cho­sen vessell, why wilt thou striue to find Christes future purpose, yet canste not knowe thinges present, which are in thee? leaue great Apostle, thou holy shepheatd: Quid hoc ad te? this trauell ill beseemes thee: to looke so farre a­boue thee, and seeste not thinges at home.

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, [Page] whose answeares euen in nature were not so too too praegnant, hee gaue this aduertisement for a farewel to his rea­ders: August. de diuinat. dei. Si istorum rationem curiosi ne­queant reddere, desinant que sunt caelestia penitius perscrutare. I haue asked sayth that great Doctor a sort of sundry que­stions, & I would gladly finde the cause of these effects in reason. Cur it a friges­cant palea, vt niuem etiam in aestate serue­ut: adeò autem incalescant, vt immaturos fructus maturos reddant: cur calcem ac­cendat aqua, extinguat oleum, cur ficus Aegiptiaca sicca imumpetat, humefactae natet, why chaffe or branne in summer are so cold, as that snow in them may be preserued from melting: and why in winter they are found so warme, as that in them raw fruite may soone bee ripened: why water makes lime kin­dle, and oyle should put it out. These with such like I haue propounded, in which since no man can aunswere or resolue mee: I would wish that they which know not these things on earth, [Page] would not aske too busily of things in heauen, and since they are plunged in poynts of lesser weight, they would not venter on that which is more hard. Indeede it is a good distinction which one hath made as touching questions, Coelius Rho. anti­quar. lecti­onum. lib. 1 6. cap. 11. that problemata sunt triplicis generis, [...] some problemes and questions are easie for solution, as why God gaue fishes their scales, and foules their feathered mantles: some are of middle sort, as what is the cause of the raine-bow: but some are diffi­cult impossible to be answered, as why the Adamant draweth yron, and iette but strawes vnto it. The two fitst knots man happily may loosen, but for the last, there is none that can vntie it: mans reason cannot aunswere, no not these things in nature, much lesse find out the workes of him that guides it. But if Saint Peter shall thinke himselfe more cunning, then all that liued be­fore or then, or nowe, and after him, that though Saint Augustine could [Page] then find no respondēt, nor that great antiquarie an aunswere to his pro­blemes, yet had they liued in his time, he could haue cleered their scruples: well, let it bee so, and let him then re­soule the doubts which were in his dayes, let him as an orderly probatio­ner [...] 2. Esd. 4. 5 betake him to his seate, and let Vriel the Angell bee the partie to examine him: he will aske him if hee know in a payre of scales, howe to weigh him a flame of burning fire, or if with a bu­shell, and with strickle euen, hee can measure him out a blast of whistling winde, or if by his art and al his expert skill, he can recal the dayes and yeeres are past. Now let him answere, and tell if this may be, if he can instruct vs how these things shall bee done: or if hee cannot, but that such simple creatures as iette, as lime, as straw, can pose him in their natures, alas, why should Saint Peter then gaze on his creator? why will hee search the secrets of Gods thoughts, and cannot shew the work­man-ship [Page] of his hands? why will hee aske what Christ will do hereafter, 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: if many things hard by thee, within thee, yea, before thee, be yet aboue thy learning, this question is not for thee: as before thou wast told, this was im­possible in nature, so nowe thou seest how absurd it is in reason.

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: to wit, because it is absurd in reason, that the Apostle should inquire into his Masters future councels, yet being ignorant in things of lesser weight. Now by your patiēce, in one word I ad the third & last cause, which is, that it was not needful in re­spect of himself, & therfore as a labour of [Page] superfluitie, to be pruned and lopt off by our Sauiour with this checke. 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, 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: in the next place from hence he shall reade what caueats haue beene giuen foorth by them to preuent this Curiositie: and lastly, what bitter and sharpe seuere taxations haue beene vttered, when they find men with this fault so infec­ted.

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 [Page] truth, 2. Esd. 3. 23. in fine▪ 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. 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: the other, the golden Booke of grace, contayned in those two tongs, the olde and newer Testament: eyther of them able so wholy to possesse vs, as no time should be left for these superfluous questions. For of the booke of nature, though it be true in Peter, which iustly was ob­serued by Caluinu [...] instit. lib. 1. cap. 14. sect. 1 [...] 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: [Page] yet is it to no end God knowes, a need­lesse bootlesse labour: quasi in tam am­pla coeli et terrae circumferentia, non sa­tis multa occurrant nobis, que inestimabi­li fulgore suo, sensus omnes nostros absor­beant: [...] Psa. 19. 1. as ^u though the heauens did not declare the glorie of God, and the fir­mament shew foorth his mightie han­dywork: as though those shining pla­nets the glorious Sun and Moone, ke­pinge Psa. 121 6 theyr due courses of inter­changeable watch & ward: as though those fixed starres Iob. 9. 9. Arcturus and O­rion, holdinge their woonted stations: and as though the yeare Wisd. 7. 18. 19. 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. Peter this one book might haue set thy thoughts a worke, from listning after Christs fu­ture and hid designements. So might that other booke▪ he blessed Booke of [Page] grace, haue set his mind to taske, that he neede not aske of Iohn. For que­stionlesse hee had hearde his Maisters earnest charge, Ioh. 5. 19 of scrutamini scriptu­ras, search and looke through the Bi­ble: lette that bee as it was Psa. 1. 2. to Dauid, your nightes and dayes whole studie: as it was to Marie Luk. 10. 42. your Vnicum neces­sarium, that one thinge which is need­full: hee knewe no doubt as much as Iames his fellowe, that lex Christi is lux Christiani: Iam. 1. 25 speculum humanae animae, &c the royall lawe is man soules looking glasse: and as much as Ieremie had told him longe before, that Ier. 6. 16. statuta Domini be via regia, the statutes of the Lord are the Kinges road way to heauen: And surely if the holy Apostle were enligh­tened with thus much knowledge, it was not for him to leaue searching of the Scriptures; and fall to sift Christs priuie councelles: why should hee o­mit that one thing which was necessa­rie, and wast his time in questions not permitted? what should mooue him [Page] to turne from the law, the myrror of his soule, and in the eye of Curiositie, so vainely looke for babyes? why should hee leaue Gods writ and bea­ten way to ioy, & stray in such strange by paths as will insnare his feete, why blessed Peter, Caluinus instit lib. 1. cap. 14. sect. 1. 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, but thou must also know his purpose of Saint Iohn? O blessed Saint, thou holy man of God, if the worlds beauteous frame, and the Scriptures sacred text, had beene faire Libraries for thee to rest in for euer, and yet thou wilt run forth to search Christs priuie closet, all wise men will [Page] say this was not needefull for thee. Quid hoc ad te? why askest thou of Gods secrets?

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. 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 Seneca Philos. illa quaerere quae inuenire possumus, and illa discere quae volumus scire, men should seeke that, which there is hope to find, but neuer striue to learne that which they cannot know: indeede it is but vaine to leape vp to the moone, or swell aboue our compasse, for feare in time to burst. Like his our late diuine hath such another caution, that Caluinus instit. lib. 3 cap 21. sect. 2. Li­benter ab eius scientiae inquisitione absti­nendum est, cuius est cum stulta, tum peri­culosa est & exitialis affectatio. Wise men should curb their thoughts from [Page] studying, and seale their mouthes from asking of darke and needlesse questi­ons, for this fond learning is perillous, vaine, and fatall. And as these might well bee directions for our learning, so Peter had in his time the like and sounder councelles. The wise man in his booke hath giuen him such war­ning, that Eccl. 3. 23 in many of Gods woorkes he should not be too curious: and hee that had beene an vniuersall student, and eccl. 8. vlt. had runne through all thinges which are vnder the sunne (if that of Iesus might not bee thought inough) sayd, Prou. 23. ne erigas oculos tuos ad opes quas habere non potes, neuer looke after with thine eyes, nor couet with thy heart, that which thou canst not com­passe.

So both of them had warned him, as one did vs frō Moses, that he should Zanchius de operib. dei parte. lib. & ca. 1. humilis & sobriusesse in rebus istis, & ad radicem montis stare, vt iussit Moses, that Peter should teach his soule to take a lower flight, that hee should rest [Page] at the hilles bottome, and sitte at Iesus feete, but not clyme vp to the toppe, and search his secret workes, Nihil hoc ad te? Peter this is not needfull.

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. 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. For if I should speake in generall, it is a soue­raigne councell which one hath mini­stred, that Peter martyr. comment. in lib. Gen. cap. 1. 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. And in particular if ye would haue me giue you instance, I must intreate you to looke backe to the fellow which Triparti­ta histori [...] ▪ I told you of, that asked an old and holy [Page] father, what worke God did before he made the heauens, and that not in sim­plicitie, but Caluinus instit. lib. 1 cap. 14. sect. 1. per ludibrium, as one re­lates it to mocke the good and graue religious man. He aunswered him ac­cording to his iust deserts, with a verie necessarie, though taunting reprehen­sion: 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: your question is slie and subtile: 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: but ere that time what worke he had in hand I neuer studyed yet, I haue not sought my Booke for such a question: 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, and heauen for men [Page] and Angelles, so questionlesse before that time hee did ordaine deepe hell for thee and such fond curious peo­ple. A light and foolish question, but well and fitly aunswered, to teach pre­sumptuous man not to aske of Gods great wonders. And as this father dealt with that fond gybing scoffer, which asked of things longe past before the worlds creation, so doth our Sauiour in this place with Peter, for inquiring things to come of Ihons last dissolution, Laur. Villauie. in Euang. St. Iohan­nis. Tuum non est scire (sayth he) huiusmodi misteria, tuâ interest tuae vocationis sata­gere, & illi videre ritè qui respondeas. Ego te ad crucem voco, de alijs etiam, & ipsum videro. Peter I haue giuen thee a sum­mons to the crosse, prouide thy selfe for that, as for my resolution in dis­posing of Saint Iohn, trouble not thy selfe with that, I will take order in it, but search not thou such my­steries, Nihil hoc ad te? Peter this is without the compasse of thy charge.

And thus farre (men, brethren and [Page] 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: 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. 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: it was fit that our Sauioure shuld reproue him with this Text, say­ing Quid ad te? Peter the least of these must needes disgrace thy Question.

It remaineth now (right blessed and holy Christians) that I should eyther adde the latter braunch of Christs first obiected Article, the examinations [Page] which Peter made of our Sauiours will, or else cease to hold you longer, and so commit you to god by prayer. The first of which the time will not affoord, the latter my conscience may no whit lesse permit. 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. And that is, there are many of you, which not like Saint Peter doe aske Christ the manner of Iohns death in this word, 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 shall I tell you (most dearely beloued Citizens) shall I by your patience, tell you but one thing? O giue me leaue, I will speake it shortly. 2. Tim. 2. 19. Deus is est qui nouit qui sint sui: it is God that knoweth who are [Page] his chosē seruants, ^t he hath his priuie [...] Rom. 9. 15. marke by him set on their foreheads, for it is hee that will haue mercie on whome he will, and shew compassion where his pleasure is: it is he only that knoweth the number of the Saints. And therfore in this respect, if he haue said ^u ne iudicatis bee not Lords and [...] Math. 7. 1. Iudges ouer your brethrens soules, giue not your doomes of their endles liues and deaths: questionlesse he that reprooued Peter for asking of thinges in this life, will not hould you guiltles if you be inquisitue of other mens cō ­ditions in the life to come: if you de­maudn whether they be ordeyned for heauen or hell, whether they shall be elected Saints or reprobates. O blessed brethren take heed I pray you of this bould inquisitiō, search not into Gods euerlasting darke decrees: for in this place you see Christe checks a lesser trespasse. Or if you will not relinquish this foule fault, let me then premonish you of the apparent danger. Reu. 20. 11. There is [Page] indeed a rich white sumptuous throne which shall bee reared againste that dreadfull day, in which all men shall rise, and the records shall be read, that each one may receaue according to his deedes. Yea but for whome shall that faire throne be set? whose must be that Tribunall? Poore worme tis not for thee: the Iudge that must pos­sesse that seat, is Iesus Christ, the Iudge of quicke and dead: whose face can make the heauens to vanish, whose foote will make the mountaines quake and tremble: tis not for thee to mount thy selfe into it: earth, dust, and ashes, that iudgement seate is not for thee. 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, and enquire his state that shall be euerlasting: one day the great King in the supper of the Lambe, will come and spye thy hawtie arrogance, and to thy vtter shame debase thee, [Page] saying Luk. 14. 8. 9. Sede hic inferius, cedo huic locum: Come freend, come downe, that same is no place for thee: I did ordaine it for my sonne Christ Iesus, and not for thee a sinfull wretched man: hee must giue sentence of theirs and thy life also: and therefoe for thee to enquire thy bro­thers state Quid id ad te? it is not law­full for thee.

And thus (right Honorable, right worshipfull, and beloued Christians) trusting you will apprehend and laye hould of his aduertisement, for that which Peter heere endures a reprehē ­sion: I commit the successe to him that canne blesse where I haue watered: reseruing the latter braunch of our Sa­uiours first article, to be obiected a­gainst Saint Peter his Apostle, for the inquiring after his will (as this was into his workes) to the next holy day Gods blessed sabaoth. In the meane sea­son let vs beseech him for protection and be­nediction.

HEE which by the testi­monie 2. Cor. 11 23. of the great A­postle 1. Cor 14 33. is not [...] but [...] the GOD and Lord not of con­fused Babell, 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, so as though poore and mortall sinfull man, can entertaine the impression of some fewe thinges, yet those diuine and nimble-moouing Spirits, can apprehend much more and greater obiects: but God himselfe (that gracious glorious nature) knoweth small and great things, knoweth some [Page] and all that may bee. 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: 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 know­ethMath. 25. 13 no man, sayth Christ Iesus: nay not the Pensioners which attend the God­head in the presence (there commeth the second step) Math. 24 36. not the blessed An­gels: no, nor the heyre himselfe, Gods well beloued sonne (there commeth a third and higher reach of knowledge) ne Mark. 13. 32. filius quidam hominis scilicet quate­nus is homo fuit, not Christ himselfe as he was the sonne of man. Man may know much, but the Angels more, and GOD knoweth all in all. But though there bee these seuerall stints of know­ledge, that men may not presume to soare as high as Angelles, nor the An­gelles looke to mount as hie as Iesus, [Page] yet such is the pride of mans ambiti­ous nature, that hee will striue to finde as much as both the other: poore A­dams sonnes will sweate to learne as much as Christ or his Angelles. For Petrus Martyr. in Gen. cap. 1. Petulaus & procax est humana inquisi­tio, mans busie medling in thinges of contemplation, is wondrous forward, exceeding too audacious, when Albertus Patauiuus in Vigil. natiuitis Christi. neither S. Mathew the Euangelist, nor Gabriel the holy Angell, are able to tell vs more in Christs most pure concepti­on, then that it was by the holy Ghosts sweete operation: yet wretched man, (nay rather Psa. 22. 6▪ worme thē man) will not content himself with those sure infor­mations, which are de facto, the sub­stance of the thing, but needes must aske de modo, the manner of this action. Qui fieri potuit, howe this thing could be possible. Presumptious, vaine, and fond vnstayed men, which thus will Psa. 73. 9. os suum in coelum ponere, stretch theyr wide mouthes as hie as the heauen it selfe, and let at randon their lauish slip­perie [Page] tongues, to raunge the worlde and all the workes of GOD. Surely in this number was good Saint Peter faul­tie, when hee would search Christs fu­ture hidde designements concerning Iohn, his death and last departure: 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. But if that aduice be good, which erst hath beene deliuered, Peter martyr. in Gen. cap. 1. that retundenda est curiosi­tas ista, this too free-metteld stur­rer must bee restrayned and curbed, our Sauiour could not choose but checke it, when if hee found it in the Apostle, as here you see he doth in this short Text with Quid ad te? Peter for­sake this question, why askest thou of futures?

Hitherto right Honourable, right worshipfull, and beloued, you haue heard in the visitation which Christ keepes with Saint Peter, the beginning [Page] of the first Article against him read, which was for his sifting in Gods great workes of woonder: 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. 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. For the Apostle in his question to his Master of Saint Iohn, did not onely inquire into his future works, how it would please him to dispose of that Disciple, but ran­sackt further into his secret Will, as though it were disputing with Christ Iesus, what was the cause, or what [Page] might so induce him to enter this rule, or to sette downe such an order, that Iohn should scape, and hee should die a Martyr. 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?

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: but sure tis strange in this our great A­postle, that hee should pose his blessed Lord and Maister, 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, [Page] or els in making the lesser world, poore man. 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, nor yet his daily care in managing and swaying the affaires and actions of vs poore sinfull men, can scape the sifting of many wretched creatures: but they wil aske why made hee this or that? thy will demaund how chaunce the world goeth thus. So will earth, dust, and ashes axamine their creatour: so wil the clay rise vp against the Potter: thus will the axe exult a­gainst the work-man, and thus will the man on earth, pose him that guides the heauens: hee must call God to recko­ning for his labours. 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; why when this Theater at the first by him was created, hee made but one, [Page] but then, but such a creature.

For some are busily enquiring why God that blessed workeman, when Psa. 148 5 with the least worde issuing from his mouth, he could with ease produce these workes of nature, yet made but one worlde whilest he was creating: 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. O­thers as curiously demaund the cause, Caluinus instit. lib. 1. cap. 14. sect. 1. cur citius Deo in mentem non venerit, coelum hoc & terram condere, sed otiosus immensum spaciū praeterfluere siuit: why whē so many hundred thousand yeres before, hee might from nothing haue brought into existence, all these faire obiects which the worlde affoordeth: yet he would suffer so great a time to slippe▪ and make no creature till these latter dayes. But there is a third and [Page] last sorte which with that Iulius Scaliger do subtil ex­cercit. 177. sect. 3. 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. Vngratious peo­ple which do not well consider, that Angel [...]s Polic [...]nus episto [...]ar. lib. 9. epist. 157. multa sunt, quorū splendori si quid adiūx­eris, elumines non illustres, the operati­ons of his hads are of such ful perfecti­ons, as if a man striue to mend, he can­not chuse but marre them. For if that definition be true and vncontrowled, Iulius Scaliger de [...]. [...]x­cercit. [...]4. 9. sect. 1. 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, and which admits no manner of alteration: doubtlesse as Gods word is Psa 19. [...]. 8. pure and true and perfect, Reu 22. 18. 19. cui nec addi nec adi­mi quicquam potest, that man may neuer adde nor take one tittle from it: so are Gods workes moste rare and passing complete, not Gen [...]. 4. 10. 12. each daies labour good, [Page] Gen. 1. last valde bona. but all most wondrous perfect: in so much that the heathen man could thus farre wisely schoole vs, that ^u Si quis in ^t Cicero de natura deor. lib. 2. 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, 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. Yet thus concerning this worlde and her creation, menne will demaund of God the cause and reasons, why when he gaue her at the first her being, hee made but one, but then and of this fa­shion.

The same or like audacious curiosi­tie, is too apparent in the liues of men, touching the gouernement and sway­ing of this worlde: when sinfull crea­tures will enquier of God, why this [Page] man thriues and that man cannot pros­per, 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, Iohn. 9. [...] 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, or Gods remembraunce of his Parents former sinnes, made him depriue him of this worldes cherefull light. And contra­riwise for good thinges the holy man of God, Ier. 12. 1. 2 presumed to plead the cause with his Creator, why wicked menne shoulde flourishe, and noted sinners prosper: as did the learned Scribe tou­ching Gods blessed Saints, dispute the matter 2 Esdr. 5. 23. &c. whē he asked the cause, what might induce the king of heauen and earth: when from the bountie of his matchlesse loue, amongest all trees hee had chosē himselfe one vine; amongest all regions he had pickt foorth but one [Page] plot: amongest all flowers he liked the pure white lillye, amongest all fowles he had called to him one faire dooue: amongst all cattell he had marked him­selfe one sheepe: and amongest all na­tions selected one poore people: 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, 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, Psa. 73. 3. &c when he would apprehend that which he could not reatch: 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 [Page] feared not death, they came in no mis­fortune, their harts were proude, their eyes did swel with fatnesse, yet he good man whose Act. 13. 22. hart was neerest to God, had harder happe: he still was plagued and scourged, Psa. 73. 13. God plyed him with corrections and euery morning scoo­led him: why shoulde the Lord deale thus saith that greate Prophet? why shoulde they thriue when I am thus afflicted? why shoulde the wicked laughe, when my soule thus is hum­bled? So many men, yea good menne haue sinned in this one trespasse, in as­king god the cause of his deportments, why thus or so he guides poore mens conditions: the eternall God (whose name be euer honoured) is thus exa­mined by mortall sinfull men, both for the framing and ruling of this worlde: mans curious nature will needes dis­cusse the cause, why so god made, why thus he swayeth the creatures.

And as this is euident in the whole frame of this engine: so is it true in [Page] man the abridgement of his laboures, the fayrest parcell of his most sumptu­ous building: cōcerning whose nature both for this life and the future, you shall find amongest men many curious inquisitions. For this life if you marke his externall shape and fashion, there are Seneca ad Ebuium li. [...]. cap. 29. multi diuinorum munerum iniqui aestimatores, qui quod corporis magnitu­dine non aequamus elephantes, velocitate ceruos, leuitate aues, impetu tauros, sae­pissime conqueruntur: there are diuers impudent, iniurious, graceles censors, which will not sticke to call God to a reckoning, 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 had he not what all the creatures else haue? so durst the pitcher challenge his maker for the fashion, so man dare aske why he was not made better? And for our soules those farre diuiner creatures, [Page] how common is it with some to make that impious question, Hieron. Zanichius de oberi­bus dei. parte lib. & cap. 3. [...] cur talem in homine Deus non fecerit animam quae non peccare potuit? why in that other troope of intellectuall spirits, when some An­gels fell from their first blissefull state, yet God kept some still in their glori­ous nature, he would not doe as much for men on earth: why God woulde not indue some with such graces, as that at first they neuer could haue sin­ned. Thus for our earthly prisons and our soules captiued in them, man will dispute with god the cause of his creation, why one was mortall the o­ther apt to sinne: why god did not prouide to make thē better, why our soules and bodies had not another tē ­per.

And as for our condition and state in this world, so touching the next life and the worlde to come: many doe not feare to moue the like obiections, concerning gods decree of man for e­uerlasting: when they will search that [Page] darke and daungerous depth cur Caluinus instit. lib. 3. cap. 21. sect. 1. 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; and so re­serued for vengeance? why god shold saue one heere, and damne another by him, this man should bee elected, and that man be a reprobate?

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: why in the former hee made and rules it so, and in the latter (for both partes of our nature, and for our life in this worlde and the next,) why God thus framed vs heere, and disposeth of vs after. So exceedingly audacious is mans aspiring soule, to [Page] aske both that, and why God will doe all things?

But all this beadrowle of offendours in this kinde, as yet presents not Saint Peters name amonge them, these may be iustly attainted of this crime, but the accusation concerns not our Apostle: 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: 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, as since another man hath done in lat­ter dayes, we shall find him culpable in the same transgression: Peters Quid au­tem hic, his question of Saint Iohn, sauo­reth too much of that same imperfecti­on. For Laur Vil­lauiccntius in vaug. St. Iohannis. Petrus a Christo vocatus vt il­lum sequeretur, quid de Iohanne facturus sit interrogat: quasi rationem postulans [Page] istius discretionis: ac si conditionem illius meliorem iudicans dixisset. Domine Io­hannes, quid faciet iste: quare et ego cum illo (siquidem ipse manserit) non manebo? Peter beeing called by our Sauiour to the crosse, yet standinge to question with his Mayster of Saint Iohn, seemeth to expostulate the reason with Christe Iesus, why hee should make such diffe­rence betwixt him and his fellow: as if he should say. Master I perceiue thou hast prickt me for a Martir: I vnderstand thy meaning, I shall be crucified. Be it so: 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, then tell mee blessed Lord, resolue mee (O sweete Iesus) what is the reason of this thy strange appointment, why doest thou thus distinguish of thy Seruants? [Page] Hee shall liue longe why shoulde my death be hastened? he must goe loose, and why should I bee chayned? Saint Iohn shall sleepe in peace, why should I clime the crosse then? hee shall haue freendes to close his dying eyes, why shoulde I want such helpers? hee shall haue Disciples to wrap him in faire sin­don, why should my sprinkled bloud be my best winding sheete? hee at his death shall haue his Freendes to com­fort him, 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 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 search to knowe the cause of his hidde pleasure. Master (sayth hee) what shall become of Iohn. Wherefore our Lord and blessed Saui­our [Page] Christ, as before he had found him inquisitiue in his works, and therefore chid him because hee sought to know what he decreed to do with Iohn here­after: 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: 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, why Iohn shall scape and thou must dye, is not for thee to knowe. &c.

And heere, (right worthy and bles­sed Christians) you shall easily perceiue the deseruednesse of this checke, how necessarie it was for the visitour of our soules, to read this latter braunch of his first Article against the Apostle, for sif­ting the cause of his Lord and Maisters will: if it please you to obserue with mee but these three short plaine argu­ments: [Page] the vnlawfulnesse, the impossi­bilitie and the danger of this question. For if in the first place: it were vnlaw­full for Saint Peter, but to propound or put forth such a doubt or scruple: next, if it were by no meanes to bee hoped, that his demaund should haue solution graunted: and lastly if this question bee full of woonderous daunger: 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.

For the first of these, the vnlawfull­nesse of this question, that it was not meete for the Apostle to propound it: if interrogations of this narure shall ap­peare in all your iudgements, to bee o­dious euen to men, and so much more vnpleasing vnto God, I presume you will graunt the validitye of this proofe.

And surely for the reputation which such questions haue with men, it is [Page] true which one sayth, that de Caluinus instit. li. 1. cap. 14. sect. 1. rebus in­cognitis altius inquirere, quam nobis scire permittat Deus, stultum sane & temera­rium est: it is a rash and vnaduised at­tempt, for men to aske that which God will not teach, or striue to know what hee hath not disclosed: 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 Idem lib. 1. cap 14. [...]. 1. si quis cum Deo expostulet, cur plenum centuplo supe­ret va [...]uitas, erit haec pijs omnibus detesta­bilis petulantia: if any sinfull wretch should be so farre presumptuous as to demaund what might perswade the Almightie, to inlarge the regions of the emptieayre, so much beyond the earths incircled globe, all holy men might iustly thinke and say, such inso­lence were hatefull and to bee abhor­red. For whereas Gods blessed and most sacred holy will, is well distingui­shed into two parts, that it is eyther voluntas beneplaciti, his hidden secret [Page] will, Act. 1. 6. [...]. which God reserues in his own onely knowledge, or els voluntas signi? his iust reueyled will, Mat. 6. 10. for whose obe­dience wee dayly praye to God: if no manfully know the whole summe of the latter, for 1. Cor. 13▪ 12. heere (alas) the best know but in part: howe much absurd and far vnmeet is that, that men should search the causes of the former, and aske what moouer Gods vnreuealed will? If Peter for Gods will disclosed in his Writ, knewe not the summe and substance euen of that, but in Mat. 8. 1 [...] a cleere poynt doubted, Acts. 1 [...]. 14. 28▪ of the calling of the Gentiles, it was vnmeete hee should presume to aske, what were the causes of his secret vnknowne 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.

And verily if the world conceiue so meane opinion, of this inquiring the cause of Gods decrees, and of discus­sing [Page] the motiues of his will, himselfe can no wayes chose but mightily mis­like such proude and bold demaunds, from mortall sinfull men. If his most heauenly and secret hidden pleasure, be like the sacrifice amongst the Mega­lenses, Cicero. de aruspi­cum re­sponsis. quoa tam occultum fuit vt non solum curiosos oculos excluderet, sed etiam & errantes, so priuate and remote, that neyther curious nor wandering eye might view it: or like great Plutoes tē ­ple amongst the Eleans, Coelius Rho. anti­quar. lecti­onum. lib. 15. cap. 26. Quod ne pa­tens quidem ingredi quenquam fas erat, which though it were open yet might it not bee entered: howe can God like or suffer such demeanure, that mē wil prie where he would haue thinges se­cret, 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: yea but a heathen man can heerein well aduise him that Cicero de natura. deor. lib. 1. Mala & impia est contra deos disputandi [Page] 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, thogh it were in words of course for fashion: GOD cannot brook such farre sought inqui­sitions. Indeede it should seeme hee would not haue vs sift the darke in­ducements of his hidden will, for still he cals vs to his blessed written word, with Ioh 5. 39. Search that Booke, Luc. 10. 26. it poynts the way to heauen, my will reueyled is inough for you to learne. 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 Iude epist. vers. 14. prophecie of which St. Iude reporteth, the 1. Chr. 29. 29. auncient Books com­piled by Gad and Nathan, 1. King. 4. 32. the naturall discourse which Salomon had of plants: his abstruse Parables, and passing won­drous [Page] songes: 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, as if Ioh. last chap. last verse. 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 well may guide his soule the way to life. If this therefore bee able to informe vs, a meanes to compasse the euerlasting ioyes, 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, if no­thing can keepe him in his bounds, but that such secrecies must be examined by him, as our Sauior refelled the high [Page] Priests subtile question, theyr Luc. 20. 2 4. vnde­num potestas, with vndenam baptismus, their demaund of Christs commission, with demaund of Iohns religion: so wil he aunswere such curious inquisitions, with semblable interrogations, with such like other questions, as heere hee doth with Peter our Apostle, returne his Quid hic with Quid ad te? to let him know this questiō was not lawful.

And thus much (beloued in our bles­sed Lord and Sauiour) shall serue for the framing of my first intended argu­ment, to witte, if wise men do hold this practise odious, if God himself so great­ly doe abhorre it, that men should aske the cause of his deepe councelles, wel might hee in my Text reprooue this curious scruple, as beeing a thing ab­surd and so vnseemely.

But as it is true of those most hea­uenly voyces, wherewith in Paracise Saint Paul was made acquainted, not 1. Cor. 1 [...] 4. onely that they might not be disclo­sed to men, that would bee no wayes [Page] lawfull: but that it was impossible for him to speak & vtter thē, it past his skill to tel them: so may we auouch it con­cerning those hid causes, which moue the Almightie to any of his councelles: not onely that the inquiring of these is interdicted, as simply vnlawfull of which I haue breefely tolde you: but that the finding and gaining of such knowledge, is also difficult, nay rather tis impossible, no man can euer reach it. For voluntas dei causarum causa est: ibi ergo consistendum, nec extra nec [...]ltra illam est ratio perquirenda: Gods holye will is the mother cause of causes, be­yond whose time there can no search be had: 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, [...] Rō. 9. 15. c be because hee will haue mercie, and that which sturres his passions to com­passion, bee onely his will to shewe his grace and fauour, it is but vaine to aske [Page] why God resolues so, or what induced him to such great loue and goodnesse: if once wee haue found this cause, we must seek for no other: no more shuld Peter heere haue asked of Christ the reason why hee should die, and Iohn should scape the torments, it was not in his power to apprehēd such know­ledge, and therefore a second cause to make Christ checke his question: if the solution be not possible, the demaund deserues reproouing. And certainely if the verie Gospel be 1. Tim. 1. 16 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 2. Esdr. 4. 26. 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: such questions breede ad­miration, but bring vs no solution, Peter martyr. in Gen. cap. 1. Humane curiositati nisi eam retundendo [Page] satisfieri nequit, it is not apte and cleare perspicuous aunswears, which curious people should looke to haue returned them: no rather due supressi­on: such knotts cannot be loosed, no answeare can bee giuen them. For (tell mee I beseech you) is it possible in your iudgements, for Mat. 18. 7 holy men in this world to liue and not bee scandali­zed, or for 2. Esd. 16. 15. vnrepentaunt sinners to scape God in the next world? can Heb. 6. 4. gracelesse vild apostataes repent them at their pleasure, Math 19. 26. or they which trust in riches attaine the heauenlye king­dome? coulde Act. 2. 24. Iesus Christ bee chay­ned of death in his graue, or Heb. 6. 18. can his Father once falsifie his word? O no beloued: to say the first were error, to hold these last were blasphemie. And yet no more for all his frequent questi­ons, can man find out the cause of gods hid will, what mooues him thus or so, man no wayes can attaine too. Lette me (if it please you) exemplyfie this po­sition, by a question which something [Page] resembles this of Peters.

Our Apostle askes the cause of gods disposinge, of sundrye men to seuerall kindes of death: to wit why he on the crosse, and Iohn should dye in his bed: 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: but neuer yet could they of theyrs, nor hee of his finde the reason. For the ex­ample which I told you of Kinge Salo­mon had obserued, Eccle. 9. [...] that omnia omni­bus aeque eueniunt, all thinges to all men doe betide alike: the same condition sometimes befals the lot, as wel of pure ones as them that are vnpure, as well of iuste men as of the wicked traine: as well of him that sacrificeth, as him that shunnes the temple. Surelye this go­uernement which God holdes in the world, made him to woonder and not without iuste cause: but when his ad­miration was turned to inquisition, and that his heart woulde search the cause [Page] of this: at last he was constrained to sit him downe, and saye, Ecc. 9. 1. not I nor any man can well finde foorth the ground, why God should loue or hate this man or that. Thus not wise Salomon could sound the woonderous depth, of gods great prouidence amongst poore men on earth. No more could Esdras that deepe-learned skilfull. Scribe, (thoughp 2. Esdr. 4. 23. he thought it but a meane question: & not of Gods high secretts, to knowe quorsum in opprobrium datus fuit Israell, why Israell became reproachfull to the heathen, and why the Lawe of Moses was contemned? why Gods choyce people were hated of the nations, and like weake Grashoppers were tossed in euerie Kingdome? Cur vita [...]llorum stupor et pauor, why all their life was nought but feare and tremblinge, and why God held them vnworthye of his mercies?) he could not reach the rea­sons of Gods purpose; 2. Esdr. 4. 27. the Angell told him they were aboue his compasse: Albertus patauinus in Euang. sec. Luc. cap. 16. iusto hec quidem iudicio dei fiunt, sed oc­culto [Page] tamen, (as one sayth well): indeed Psa. 145. 17. the Lord is righteous in all his waies, and holy in al his works, yea, but Iob. 15. 8. 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: 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: the cause of Gods great workes can scarce bee found of men: why wil they then inquire the causes of his will?

That rule is true which Aristot. [...]. li. & cap. 1. Aristo­tle hath, that [...], where long experience is the mistresse of the schoole, the schol­lers see the worke, but know not how it is doone: that this or that is so theyr eyes are true informers, but whence the effects doe rise, theyr mindes can­not resolue them. Else let the Oratour ingeniously confesse, howe farre his learning could serue him in this kind: [Page] he knoweth that Cicero de na tura deor. lib. 1. Aristolochia ad morsu serpentis valet, sed cur valeat, nescit: that such a roote will purge the stomacke or the braine, that hart-wort is good against the Serpents sting: but why this roote is good for one paine and not another, it was a poynt that past his greatest skill. So sayde another, that there be Coelius Rho. anti­quar. lecti­onum. lib. 16. cap. 11. [...] some certaine secret and hidden proper qualities, which are inhaerent in the creatures nature: the truth whereof each childe may soone discerne, but whence they come the wisest cannot know, as why the Ostridge can disgest cold iron, but Lyons cannot. Questionlesse, if the wi­sest men could not attaine to know the cause of secrets euen amongst the cre­atures, why they haue this or that strange operation how should the A­postle so farre soothe himselfe, 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 [Page] great workes, yet would he search the causes. But if there be no remedie, but needes hee will discusse, why Christ should thus determine of his death, if he with Esdras will vexe himselfe wythz Esdt. 5. 34 greefe, in striuing to cōprise the waies of God in heauen, let him first answere what God demaundes by his Angell, and then expect an aunswere to this question. Can blessed Peter by his grea­test skill, 2 Esdr. 5. 36. 37. 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, then lette him say as did that holy Scribe, 2. Esdr. 5. 38. O Lord, good Lord, who can know all these secrets? none but such people as dwell wyth thee in glorye: but as for mee (poore [Page] simple blined man, I cannot reede the things whereof thou askest: and hee shall heare an aunswere straight from heauē, that ^c if these things on earth do [...] 2. Esd. [...]. 40. so much daunt and pose him, Gods or­dinance aboue must needes be past his learning. If the vnreueyled wil of God which hee keepes close in the clouds, be that high Piller, beyond which wee may not passe: if Salomon and Esdras could not find forth the cause of mens so turbulent conditions in the worlde: if he himselfe cannot assigne the reason of lesse effects which daily fall in na­ture, verily, as the wise man sayd to all that thirst for knowledge, ^d that there [...] Eccles. 3. 24. are many things spoken of aboue mans weake capacitie: so will our Sauiour remember to Saint Peter, that the fin­ding of his will passeth his vnderstan­ding, with Quid ad te? good Peter, my Apostle, why I dispose of Iohn and thee in such an order, that hee shall stay be­hinde, and thou must straight come af­ter mee, is more then thou canst learn, [Page] 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 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, August. homilia i [...] Iohannem, 35. 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 runne by other by-paths, must needes be checkte by Christ, as a practize too vnseeming. The other takē from a due regard, of that euent which issueth of these questions, to wit, that Caluinus instit. lib. 3. cap. 21. sect. 2. Quo­niam hic ambulandum est, & proficiendū & crescendum semper, capacia hic non sunt corda nostra earum rerum, quas alibi tamen capere valebimus, because man [Page] whilst hee liues, must still and still bee learning, and his knowledge must bee maymed till hee see God in his King­dome, therefore for Peter to thinke he could attaine, euen the secretst mo­tiues of Gods most holy will, was but a vaine deluding of himselfe: so that our Sauiour to wake him from his dream, might well call to him Heus Petre, Quid ad te? Peter, thou hopest for that thou canst not haue.

Now after that ye haue heard these two first graund reasons, that g neque [...] Caluinus instit. lib. 1. cap. 14. [...]ct. 1. fas est neque expedit, it was neyther law­full for the Apostle to demaund, nor e­uer possible that hee should learne or knowe, why Christ determined so of Iohn and him: suffer me I beseech you▪ breefely to adde the third and last, and you shall see howe requisite it was for Christ to call in Peters present questi­on, because it was a matter of such danger. It is true that ^h Quae nobis pate­facienda [...] Idem ibi­dem lib. 3. cap. 21. sec­ [...]ion. [...]. censuit voluntatis suae arcana, ea verbo suo nobis prodidit Deus, & quate­nus [Page] nostra interesse, nobisque conducere prouidebat, censuit, God in the secrets of his wisedome; and bountie of his loue, hath in the Scriptures as in a shining mirrour, giuen vs a sight of so much of his will, as he did see might proue ex­pedient for vs, & this we may be bolde to view and looke on daily: but there Eccles. 3. 23 are secrecyes in his vnreueyled will, which are not fitte for men to search and scanne, they cannot doe it without apparent daunger. And if you aske me what perill may ensue, if wee shall dare to prie into the priuate motiues, why he doth thus or so as Peter doth of Iohn, why he shall stay behinde him): I may tell you in one word, that from this curious boldnesse, in this world er­rours spring, and in the next worlde vengeance: either of them able to mooue our blessed Maister with Quid ad te? to warne vs of such daunger.

Of the first, hee admonished vs long since by Syraches sonne, who wishing vs in many of Gods workes, to keepe a [Page] modestie, and not too busilie to sift or to discusse them, backs his perswasi­on with this most powerfull reason, Eccles 3. 25. Mulios enim supplantauit suspicio illo­rum, & sensus eorum in vanitate deti­nuit, for the medling with such questi­ons, hath beguiled many people, & in their iudgements ingendred euill opi­nions. And not vnlike, when in such in­quisitions, the Father of all lyes makes offer of his seruice. For one hath well obserued, that which our dayes makes proofe of, that Peter martyt. in Gen. cap. 13. Verse 19. Quum ho­mines curiosi futurarum rerum scienda­rum anxietate tenentur, nihil intentatum relinquunt, vt id consequantur, quare tū diabolus facile se videt admittendum, quū tanta alicuius rei cupiditate nos aestua­are sentit: 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: and rather then not finde it, men sometimes aske such questions of [Page] euill spirits. 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, neither by Vrim, by Pro­phets, nor by dream, forthwith a 1. Sam. 28. 17. Wiz­zard must be sought to tel him, the cū ­ning woman of Endor must disclose the euent: if not the man of God, a witch must shew him futures, and if the Lord will not resolue him, the Deuill shal do it for him: seeke mee a woman (sayth Saule) that hath a familiar spirit. And so to this day (God knoweth) there are too many, which not content with that which God hath taught them, must runne to Coniurers, and seeke Magiti­ans out, to knowe what things shall af­terwards befall them, what mariage, children, wealth, and kinde of death: vnwise to sue to such a kinde of wise­men, and curst to haue hels mouth to bee theyr Oracle: yet hether runnes mans restlesse curiositie, which is not [Page] satisfied with that which God deliue­reth. They are hard besteade that for good turnes, crowch to the Diuell as Patrone: but so doe they full oft which aske of thinges to come, and yet his an­sweares are but lyes and errors, which they receiue in these their inquisitions. So that the first harme which comes from these demaunds, is grosse delusi­ons in this world from the Diuell.

And verily if this be the first fruite of these questions, fowle noted errours which Satan still suggesteth, when man will search into Gods secret counsailes: it is not likely but other euils will fol­lowe but God will plague this sinne e­uen in the next worlde also. Nam Caluinus inst [...] lib. aequū non est vt quae abscondita esse Deus 3. Cap 21. sect. 1. noster voluit, impunè homo excutiat, et sapientiae sublimilitatem (quam adorari non apprehendi voluit) ab ipsa aeternitate e­uoluat. It is not fit that sinners should scape scot-free, which will vnfold what God hath closely foulded, and spread a­broade what hee hath wrapt together, [Page] which needes will prye into his blessed will, which hee woulde haue from all men still concealed. Peter could not be ignorant of this danger: for hee had heard Gods sharp & dreadfull doome, Num. 4. 10. that if the Leuites offered but to see, when by Arons sonnes the sanctuarie was foulded, nothing but death should expiate that sin: & he had lerned what rigorous execution, God had perfour­med in wrath amongest the Bethshe­mites, when 1. Sam. 61. 19. 20. for one glaunce into his holy Arke, aboue fiftie thousand were slaine by him at once: so hot and zelous is Gods inflamed wrath, when men will sift that which he would haue hid­den, when they will ransacke more then he permitteth.

So that if within a few dayes after this, our Sauiour reprooued the whole synod of the Apostles, for asking but Act. 1. 6. 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 [Page] question of cur voluerit, what did perswade or leade him, to make this difference betweene himselfe and his fellow: if the inquiring of his wil were counted so offensiue, to aske the cause of his will must needes bee more dis­pleasing, and vrge our Sauiour to re­turne his answere, not with Non vestr [...] refert, sirs this belongeth not to you, but with Quid tua refert, Peter why askest thou such a question?

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, if in it selfe the question were vnlawfull, if from his Sauiour no aun­swere could be gotten, if to the Que­stionist it might haue prooued obnoxi­ous, his maister had iust cause to con­trole him in my text: and when hee sought to learne and knowe the re­son, why Iohn should stay, and hee [Page] should die a martyr, to tell him Nihil ad te, thy question is too curious.

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: namely as first he deserued sharpe reprehension, for being curious in his masters future workes, whilst hee would learne what should become of Iohn, so heere howe he is checkte for sifting of his will, whilst hee will knowe why hee, not Iohn should suffer. But because I holde it a great and grosse offence, for men to teach the eare, 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, like this of Pe­ters controlled by our Sauior. It is true which a Augustin. good and holy Father of the Church sayth, that neminem Deus libe­rat [Page] nisigratuita misericordia, nec quen­quam damnat nisi aequissima veritate, there was neuer man yet whome God receiued to glorie, but his felicitie did spring from his meere mercie: nor he neuer did condemne a sinners soule, but hee read the sentence out of his righteous Booke: and yet though our condition which shall bee in the next world, bee thus determined by Gods most perfect iustice, Gregori­us cap. 27. in Euaug. Iohannis. Multi sunt qui perscrutari appetunt, cur quum vnus e­ligatur alius repellitur, there are a nūber in this world, and in euerie place too many, which doe not feare to ask what may bee the cause or reason, why God should saue some men, and yet con­demne some other, like those which woonder amongst old Iessaes children, when Sam. 16. 6 11. Samuel came from God to an­noynt a King, why hee choose poore Dauid, a little shepheard-boy, and past by Eliab, that goodly man of person: or like Gen. 48. 18. good Ioseph▪ which when his fa­ther Iacob, with his weake trembling [Page] 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, and his right hande on the younger: or like those curious people which fayne woulde finde the cause, why Christ Mat. 8. [...] amongest the Ger­gesens would caste Diuels out of stran­gers, and Luc. 22. [...] 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: so these men will striue that God may shewe a reason, why some shall liue or perish in the next. But lette me tell you▪ O good Christians let mee tell you, if Christe did checke Saint Peters question here, for asking but the cause of things which were in this life: 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 [Page] may not go long vnpunished. For what is there (I beseech you) in this demand of Saint Peters, which did ex­tort our Sauiours reprehension, but it is as much, nay farre much more in yours, when you will aske the cause of Gods decrees? was his vnlawfull, and did it not beseeme him, vnto his Lorde and master to make so vaine a motion? why yours is worse, your question is more vnfitting, forRom. 9. 20. shall man presume to call God to a reckoning, orMath. 20 15. the ser­uant aske an auditte of his master, why thus or so hee hath bestowed his sub­stance?Horatins caepit amphora & dum rota ver­titur, exit vrceus, the potter sitting downe to worke, did meane to make a flaggon, but in turning of his wheele, it proued an ill-shaped pitcher:Rom. 9. 21. shall the clay start vp, and pleade the matter with the work man? whatEsay 10. 15. shall the toole exult against the Carpenter, or the saw against him that heates it in the timber? what shall the rodde resist a­gainst the striker, or the staffe dispute [Page] with him that holdes it for to walke with? O no beloued in our Sauiour Iesus Christe,Rom. 9. 20. the creature muste not pleade with him that did create it, nor man aske reasons of Gods eternall coū ­cels. If hee hateRom. 9. 11. Esau, yea in his mo­thers wombe, whyMat. 20. 15. may he not with his own do that which is his pleasure?Autor de vocatione gentium. Nos in quotidiana besitarum mactatione iniusti esse nolumus, nec sumus: dei tamen respectu nos, non sumus tanti, quanti no­bis vel minimus culex. wee which for our sustenance kill sheepe, and slay the Oxen, yet wil not be thought iniurious in this slaughter: and yet (God wotts) the best of all mans ofspring, is no whit better (if the reference be to God then is to vs the smalest gnatte or flye: if wee kill these and put to death at pleasure,Rom. 11. 32. God which did once conclude all vn­der sinne, may well reiect some men for their misdooings.

And if GodRom. 11. 13. will take Iacob into fa­uour, why may he not? when sinfull mortall man, may in Author de vocatione gentium. domum suam reci­pere [Page] aut excludere quem vult et quia vult, receiue and entertaine vnder his Cot­tage roofe, or else exclude and shutte forth of his doores, what man hee will and yet not giue account, but onely this I will because I will. 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.

Or were this question lawfull that you might search the cause, why God electeth one & yet reiects another, 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, and hee must needs bee martyred? No, no: you see he is checkt, but neuer answeared, he could not reach such knowledge. No more shall you when your audacious hearts, haue curiouslye entred the depth of Gods great workes, be euer able to at­tayne [Page] such skill, as for to finde why hee hath thus decreedIdem [...] bidem. liberatur sane pars hominum parte pereunte: sed quare ho­rum misertus sit et non illorum Deus, nul­la scientia comprehendere potest.

It is true indeede, God chooseth some, and reprobateth others: one in the field shall scape, another must bee damned: oneLuke. 17. 34. 35. 36 grinding in the mill shall goe to ioyes; another vnto tor­ments: in the selfe-same bed one shall be saued, and the other bee reiected: but why this man goeth to heauen, and that man must to hell, no mortall wight can euer know the reason.

Or say your question were lawfull, yea, and possible that God would lette you aske, and you might knowe the causes, why hee thus ordereth the soules of vs poore wretches, that some are vessels of honour, some of shame: yet remember, I beseech you (euē for his blessed sake that bought vs with his bloud-shed.) O remember holy Chri­stians, thatCa [...]uinu [...] instit. lib. 3. cap. 25. sect. 1. Quum in praedestinationem [Page] inquiritis, diuinae sapientiae adyta p [...]netra­tis, quo si confi [...]enter & secure prorum patis, nec quo curiositatem vestram satietis assequemini, & laberynthū cuius nullus re­perietur exitus, ingrediemini: when you raue so deepely into these hidden or­ders which by the Trinitie were all set downe in heauen, you take indeede a high and stately flight, but you shal find your wings set on but with soft waxe: you seeke darke secret causes, but the effects wil be confusion, once peeping into the Arke, will put you in great ha­zard.

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, why when all of vs equally are the worke­manship of his handes, yet some are destinyed for heauen, & some for hell, doth so much resemble this question of Saint Peters, when he would knowe why this should bee Christs pleasure, [Page] that hee must to the crosse, yet Iohn shoulde still remaine: and since you haue heard how worthie of reprouing both that of Peters, and this of yours is deemed: as in propounding, beeing questions too vnlawfull, for getting an­swere past hope of possibilitie: & lastly in consequent, exceeding full of daun­ger: 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: that is, Ludol­phus de vi­ta Christi. part, 2. cap. 73. vltra ea quae illi placent non quaerere, nec plusquam oportet circumscrutari: 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: much lesse to aske the cause, or search the reasō, why God determines thus or so of his creatures. Or if you knew not him, or will not need his counsell, then [Page] listen to Eccl. 3. 22 23 Iesus that famous sonne of Sy­rach, and hee will wish you not to seek out hard things, nor spēd your thoghts in points too mightie for you: for what neede you search those things which are secret? to sift Gods hidden will, by no meanes can concerne you.

But if you will still vse this Curiosi­tie, and neither precept nor reason can withdraw you, then I must tell you (e­uen for mine own discharge) that God will one day obiect this sinne against you, as heere Christ Iesus reprooues it in Saint Peter, with Quid ad te? Peter, why askest thou such things? why ma­kest thou such a question?

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 [...] his busie medling in other mens affaires: for his question is of Iohn, and nothing of himselfe. But [Page] lest I holde you ouer-long, in reading too much at once, I thinke it expedient in regard the time is past, 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, Numb. 6. 24. 25. 26. when hee commaunded vs to say to you his people:

The Lord God blesse you, and Abra­hams God defend you: the Lord make his face to shine amongst you, and be mer­cifull to you al: the Lord lift his comfor­table countenance vpon you, and giue you all his euerlasting peace. Amen. *⁎*