AN APOLOGIE For LAY-MENS WRITING in Divinity. With a short Meditation upon the Fall of Lucifer.
Written by Sr. Richard Baker Knight.
LONDON Printed by E. Griffin for F. Eglesfield, and are to be sold at the Marigold in Pauls 1641.
To My Worthily much Honored Cosen Sr. IOHN BAKER of Sissingherst in the County of Kent Baronet.
I Cannot but very much honor you, as being a flourishing branch of that tree, of [Page] which I am but a withered bough; and yet more, for the many excellent parts of piety and morality that are in you; which as they are an ornament to your own person, so they make your person an ornament to all your Family; whereof as a member I have resentment [Page] in a very great degree; and therefore have dedicated this small tract to the Memory of your Name; not so much to be a monument of your Vertues, which will alwayes be a monument to themselves, as of the great Respect and Love I beare you, no lesse then owe you. I may justly cal [Page] it a tract, seeing I have beene drawn to write it, as it were by violence; least I should yeeld my selfe guilty of prophane presumption, for writing in arguments of Divinity, being but a Lay man; For there are some have censured it no lesse, and me no better; but the best is, I [Page] need not their voyces; It is sufficient for me, that there is warrant enough in the Scriptures, for it; allowance enough in the best writers, for it; and testimony enough in the practise of all ages for it; but most honoured Cosen, if notwithstanding all this, the cause shall happen to bee a [Page] looser by my defending it; I shall then intreate you, to accept it, withreflecting upon your own worth; and if you finde in it, nothing that is worth your reading; at least you shall finde by it, his love and affection, who will ever bee
AN APOLOGIE for Lay-mens writing in Divinity.
I Am very tender to speak in an Argument, that may any way be drawne to trench upon the cleargie; whose [Page] calling I Reverence; and whose Person I respect [...] Tanquam Angelos Dei; but who can bee patient to heare the Ignorant murmuring of some men [...] who as though they would cloyster up God [...] spirit, and not suffer it [...] spirare vbi vult; to breath where It listeth; Exclude, lay men wholly, from handling matters of Divinity; and as if they reckoned [Page] them, in the number of those, of whom God said; What hast thou to doe, to take mine ordinances in thy mouth; seale up their lips, and take their Pennes from them, for setting forth Gods Glory, either by Observations upon places of Holy Scripture; or by Meditations in the Law of God. Not unlike to Davids brethren, who [Page] murmured at David, and upbraided him with Insolency; for that being no Profest souldier, no [...] One of the Armie; he [...] durst presume to talke of matters of warre and especially of Encountring with Goliah: whenyet we see, the King allowed him to undertake it; and God miraculously prospered his undertaking it. For, are [Page] there not some, that in [...]ike manner, charge lay men with Insolency; for that, being no Profest Divines, nor at all of the Cleargy; they presume to enter upon Clergy mens worke; and to entermed [...]ile with matters in Divinity? when yet we see, the Governours of the Church allow them to doe it; and God o [...] ten-times most eminently [Page] prospers them, in the doing it. And thus, whilst these men seeke to Vindicate a Priviledge, to the Body of the Clergie: they lay an aspersion, upon the Heads of the Clergie; and whilst they make lay men guilty of Intrusion, by offering to enter upon Church mens offices; they make themselves guilty of a farre worse Intrusion, by offering [Page] to censure their superiours actions. It may therefore bee a labour, not altogether vaine, (least such opinion should gather strength from mens weakenesse [...] and grow at last, to bee fed with Reasoning, which is yet nourished, but with murmuring) to make it appeare, that lay men are not of such uncircumcised lips, but that [Page] they may lawfully speak the language of Canaan [...] and therefore, that neither they are any intruders upon the borders of the Clergie, when they write in Arguments of Divinitie; Nor the Overseers of the Church commit any oversight, in allowing them to do it. It seemes, It is conceived, They have the like advantage over Lay men, [Page] as Chremes in Terence had over Menedemus; and that they may say to them, as he said to him; Tantumne est ab re tua otij tibi, aliena ut [...]ures, ea ue nihil quae ad te attinent? but as Menedemus justly Replyed; Homosum; Humani a me nihil alienum puto; so a lay man may as justly answer, Christianus sum; Christiani a me nihil alienum puto. It is true; there are many [Page] Functions so peculiar and proper to the Clergie; that they are not a [...] all faisible by a Lay man: but is Knowledge in Divinity, and Expressing such knowledge by writing, any of these Functions? None but a Clergie man, can consecrate the Bread and Wine in the Sacrament: but to Discourse of the Nature and properties of a Sacrament, [Page] what hinders but a Lay man may bee capable to doe it? To Pronounce absolution of sinnes to them that are penitent, is a worke that none can truely doe but a Cleargy man; but to write of the Nature of Repentance, and of the Conditions of such Absolution; what hinders but a Lay man may bee able to doe it? Concionari [Page] E [...]suggestu; To [...]preach publikely in the Church; is as unlawfull for a Lay man, as It is for a Private man to take upon him, to be the Kings Herald: but to make Observations upon places of Scripture; is no more unlawfull for a lay man; then It is for a private man, to make explanation of the Kings Proclamation. May wee not justly then, revive [Page] here the old Exclamation; O Tempora; O Mores; was there a time, when Saint Ambrose, scarse yet a Christian, was Elected and allowed to bee a Christian Bishop; and consequently to Preach publikely the Doctrine of the Gospell: and are the times so altred now; that a Christian borne; bred and brought up at the Feet of Christian [Page] Camaliels; shal be thought unworthy to publish writings in Divinity [...] and why thought unworthy? Is not this the Prime reason; least the Doctrine of the Gospell should be tainted with Errours; and receave impurity from Lay mens writings; and therefore None but Clergymen, fit to doe it. But who sees not that this Reason is thrust upon [Page] Lay men thorough Clergymens sides? For, are all Clergie mens writings, free from such taynting? Was not Origen a Clergie man? yet how many; how grosse Errours had their originall and beginning from him? Was not Tertullian a Clergie man? yet if his writings be arraigned of Haeresie; hee wil scarce be found worthy to have his Clergie. [Page] And not to insist upon the Antients; (of whom scarce One, is sine Naevo) Is it not so also with the Modernes; and not with the Ordinary Flock onely, but even with the Arie [...]es Gregis? Was not Arminius of late, an Aries gregis [...] a Cleargy man? yet how doe his writings swarme with errours? By this Reason then, both Clergy & Lay, are like to [Page] fall into an equall degree of praemunire; & so either Both of them to bee Excluded; or Both of them to be Admitted. But why should It be feared, least the Doctrine of the Gospell should bee tainted with Errors, by Lay mens writing? Is it, becaus they cannot attain to a sufficiēt portion of Divine Knowledg? but what should [...]inder, that a lay man [Page] may not attaine to as much knowledge, that It may as iustly bee said of him, as was said of an Antient, Doctissimus Vneliquaque Varro? For what would they make Lay men to bee? would they have them bee thought onely grosse-headed fellowes; so uncapable of Learning, that they never goe further, then Ruerilis and their Accidens? [Page] As though to attaine to Legit ut Clericus; were the uttermost height of a Lay mans learning? Doth not the whole staire case, by which all Learning Humane and Divine, is ascended up by, lye open before them? Have they not alike Gifts of Nature; alike helpes of Art? have they not as much conference with Learned men; as much plenty [Page] and supply of Bookes? have they not equall leisure to study; equall will and Desire to learne? and indeed, what One step, in the whole Ascent of Learning is wanting to them? To say; they want yet the steppe of taking Holy Orders; this will prove nothing to this purpose. It is indeed a high steppe, in the Ascent of Sacred [Page] Character; but in this of Knowledge, It seemes to bee no step at all. For doth conferring of Holy Orders, conferre any thing to Knowledge? If this were so: then most likely, It should have done it, when Christ, a most powerfull Agent in all hee did, conferred Holy Orders upon the Apostles, but It appeares, this gave [Page] them no knowledge. They who thinke, the Apostles were made Priests and receaved Holy Orders by vertue of those words of Christ at the Institution of the Eucharist, Hoc Facite, (as some there are that think so) let them shew [...] that after these words, they continued not as very Ignorants in the Mysteries of salvation as they [Page] were before. It will appeare, their Illumination came not with Hoc Fa [...]ite; but with Insufflavit in eos: when Christ breathing upon them said; Accipite Spiritum Sanctum: & not then, Compleate neither, till Ten dayes after his Ascension, when the Holy Ghost Descended, and sate upon them in Cloven Tongues. So as, the wonder [Page] which the Iewes made at Christ; how hee came to bee so learned, who had never learned; was continued in the [...] postles, how they came to sp [...]ke so many Tongues, who were never taught any. But Miracles ceased with the Apostles times: and wee have no Miraculous learned men, no Aegyptian Anthonies, now a dayes: [Page] None that attaine to Learning by miracle: All Divine Knowledge now, comes in by these words of Christ, s [...]rutamini Scripturas, by searching and studying the Scriptures. It cannot be Denyed, but that our Church is now stored with Learned Divines; with admirable Preachers: with profound and sound Interpretors, as much as [Page] this, or any other particular Church, ever wa [...] or is; but can wee attribute this, to their takin [...] orders; or to their takin [...] paines [...] Is there any [...] them, of whom it ma [...] [...] [Page] [...] Warrant from Christ for this Scrutami [...] [...]; and that where Christ giv [...]s a warrant, God gives a Blessing; what should hinder [...] that a Lay man, [...] [Page] them no knowledge. They who thinke, the Apostles were made Priests and receaved Holy Orders by vertue of those words of Christ at the Institution of the Eucharist, Hoc Facite, (as some there are that think so) let them shew, that after these words, they continued not as very Ignorants in the Mysteries of salvation as they [Page] were before. It will appeare, their Illumination came not with Hoc Facite; but with Insufflavit in eos: when Christ breathing upon them said; Accipite Spiritum Sanctum: & not then, Compleate neither, till Ten dayes after his Ascension, when the Holy Ghost Descended, and sate upon them in Cloven Tongues. So as, the wonder [Page] which the Iewes made at Christ; how hee came to bee so learned, who had never learned; was continued in the Apostles, how they came to speake so many Tongues, who were never taught any. But Miracles ceased with the Apostles times: and wee have no Miraculous learned men, no Aegyptian Anthonies, now a dayes: [Page] None that attaine to Learning by miracle: All Divine Knowledge now, comes in by these words of Christ, serutamini Scripturas, by searching and studying the Scriptures. It cannot be Denyed, but that our Church is now stored with Learned Divines; with admirable Preachers: with profound and sound Interpretors, as much as [Page] this, or any other particular Church, ever was or is; but can wee attribute this, to their taking orders; or to their taking paines? Is there any of them, of whom it may not be said: Multa tulit fecit (que) puer, sudavit & alsit? If then Scrutamini Scripturas bee the onely way now left, for attaining of Divine Knowledge; and if Lay men have [Page] their Warrant from Christ for this Scrutamini Scripturas; and that where Christ gives a warrant, God gives a Blessing; what should hinder, that a Lay man, may not attaine a sufficient portion of Knowledge, after edifying himself, to Edifie others; and having such Knowledge; why not fit, or rather indeede bound [Page] to communicate it to others? Vnlesse we thinke such Knowledge to bee none of the Talents of which Christ in the Parable saith; that an account shall bee required. Are they commanded to search, and shall they not bee allowed to tell what they finde? May not men have Sacras Dotes, though they bee not Sacerdotes; and may they have them [Page] and shal they be Denyed to use them? shal a Godly man meditate in the Law of God, Day and Night; and shall Gods Blessing such meditation, bring forth nothing, that may bee worth the writing? Or if any thing of worth, by such Meditation be brought forth; shall it therefore bee cast forth, because written by a l [...]y man? What were [Page] this, but to appoint God, by what Messengers hee shall send his Presents, Or rather, to refuse his Presents, if he send them not by messengers, of our appoyntment? Not much lesse, then as if the Apostles should have refused to be instructed of Christs Resurrection, because they were women, and none of the seaventy Disciples that told the [...] of [Page] it. As therefore there is no reason to exact writing in divinity of every Clergy man; seeing such abi [...]ity, is not Dos Ordinis, but Hominis, Not a Dowry of the Order, but of the Person; so there is no reason to Deny writing in Divinity to every Layman; seeing such ability is Dos Hominis, non Ordinis, a Dowry of the Person, [Page] and not of the Order. It makes indeed the sweetest Harmony; when Learning and Holy Orders, meet in one Person together, but yet asunder, they are not to bee despised: [...]: It is a wrong to God himselfe; to refuse to make use of either his gifts or his blessings, in whomsoever they are found to be.
[Page]If I should here challenge Moses, Ioshua, David, Salomon, and the Prophets; all the Pen men of the old Testament, to bee of the number of Lay men; No man I thinke could iustly deny them to be so: for though there be divers kindes of Unction; as Regalis, Prophetica and Sacerdotalis: yet they are all distinct, and enter not common [Page] with One another, and therefore when David entred into the house of God, and did eate of the shewbread, hee did that, which was not lawfull for him to doe; but onely for the Priests: It was not his Vnctio Regalis or Prophetica, that could Priviledge him to doe it; and if there had beene in him, any degree of Sacerdotall Vnction; [Page] It should not have beene as absolutely unlawfull for him to doe it, as for them that were with him. But to let the other stand by; may we not bee peremptory, to take Ioshua and Salomon; who were neither Priests nor Prophets; but puri puti Laici; yet Both of them, writers and Penne men of holy Scriptures? You will say; [Page] These were men Divinely Inspired; and these Gifts in them, were extraordinary, whi [...]h in Lay men now a daies are not to be expected; It is true, neither for our purpose is it requisite, they should: It is enough for us, that God at all times hath vouchsafed to Lay men, his Grace of Divine Knowledge; and if of extraordinary Knowledge; [Page] wee may well think, of ordinary, much more.
Next to the worke it selfe, of Penning the Scriptures: that worke of the seaventy Interpreters; is in matter of Scripture the greatest that ever was done, and what were those seventy Interpretours? were they not most of them, if not all of them, Lay men? [Page] For how [...]lse could they bee sixe out of every Tribe; as all Historicall Authors make relation! If then Lay men were the first Penners of Scripture; and Lay men the first Interpretours of Scripture; shall they have this for their labour, that Lay men shall be excluded; from medling with Scripture any more? but seeing they [Page] have beene thought worthy to bee Gods Instruments in the greater, how can it bee thought or who can thinke it unworthy to be his Instrument in the lesser?
There are some indeed that allow not Lay men, to read the Scriptures, & think that this S [...]rutamini scripturas, is no Generall precept: but that lay men must take them at second [Page] hand: and they, no doubt have reason to tye up Lay mens handes from writing; who close up their Eyes from Reading: but for men that allow Lay men to Read, and yet Deny them to write; what can be conceaved more Incongruous? much like, as if they would allow men to marry, and not allow them to have children; [Page] or if to have Children, yet not to be Legitimate; for, what is their writing, but as it were the Issue and Off-spring of their Reading! Not, that every one that Reades, must presently be a writer; no more then every One that marries, of necessity hath Children; but that where the One is lawfully permitted, the other cannot reasonably [Page] bee Denyed.
You will perhaps Infer, that if lay-men be allowed to bee writers in Diuinity; they may as well be allowed, to bee Assistants in Councels, where Points of Divinity are Determined, and who ever heard of such Assistants? but may wee not more truely say, who ever heard of such an Inference? as though because [Page] a man can discourse well, of the qualities and conditions required in the Counsellor of a King; we should there upon conclude him presently to bee of the Kings Counsell? For though wee allow of lay Divines: yet we are no Patrons of Lay Elders: though wee give them place in Theologicall mootings; yet wee give [Page] them no Seates in Ecclesiastical Tribunals; They may bee reckoned Inter Scriptores Ecclesiasticos: though not in the reckoning of Patres Ecclesiae. And yet even this Assistance of Lay men in Councels, not perhaps so strange a matter, as they would make it. Doth not Nicephorus in his History, make mention of a Lay man, who [Page] in the Praeludium, I may say, of the Great Oecumenicall Nicene Councell, spake some words that were harkned to with great attention; and gave no small furtherance to the businesse in hand? And not to stand gathering up such crummes; Did not the Councels assembled by the Apostles themselves: Did not this first Councell [Page] of Nice, & indeed all antiquity, admit alwayes Lay men to bee amongst them? did not Pope Adrian himself admit lay men in the Councell of Lateran? and did not Pope Nicholas in another Councel give a reason for it, that seeing Faith is Catholike and common to all men; It therefore belongs as well to Lay men as to Priests; to be admitted i [...] [Page] place, where Controversies of Faith are handled? And why may not the Opinion even of Arminius, in this point have its weight: seeing it is not reckoned amongst his Errours, who in Councels holden for Composing Controversies in Religion, would have laymen to bee admitted, and to have their voyces? which is indeed no more [Page] than for which, Gregorius Neocaes [...]riensis, an Ecclesiasticall writer, alleageth a Canon that makes it lawfull.
But why then is it said, the Priests lips shall preserve Knowledge? For if Priests be appoynted the Keepers of Knowledge; what have Lay men to doe, with any thing in their Keeping? But of whom was this spoken? [Page] was it not of Priests under the law; who were Priests, Borne all; not made Priests, as Ours are? and Knowledge might well be then tyed to the Priesthood; when the Priesthood it selfe, was tyed to one Tribe; but now that the Priesthood is set at liberty; and no longer tyed to One Tribe; now, Knowledge also is set at Liberty; and [Page] no longer tyed to the Priesthood. And though we bee not all Priests in office, yet wee are all Priests in capacity; as being capable of that knowledge which is required in Priests: and that which Saint Peter cals Regale Sacerdotium, the Royall Priest-hood, extends no lesse to lay men, then to them of the clergy. But chiefely perhaps, [Page] It is justly said; The lips of the Priest shall preserve Knowledge, because to their custody were committed the Bookes of the Law; and they appoynted to Read and expound them in their Synagogues. But what makes this against Lay men now; to whom the Bookes of the Law and of the Gospell, lye as open as to Clergy [Page] men themselves? [...] of whom It is said; They shall bee all Docti à Deo; and shall know God, à Maximo usque ad Minimum; Not that the Teaching of Cleargy men should be neglected, but that the Learning of Lay-men should not bee contemned. Or may wee not conceave; It is justly said; The lippes of the [Page] Priest shall preserve knowledge; because in them, It is a necessary Duty; where in Lay men, It is but a voluntary service: In them It is done Ex Officie; and as Incident to their calling, where In these, It is done of Devotion; and out of their Christian Liberty: yet as from Those, It may iustly be [Page] It cannot justly bee [...]. Or lastly perhap [...] it not [...]ignanter said: The lips of the Priest shall preserve Knowledge, because the Viva Var of publike Instructing, which i [...] the work of the lips, is properly belonging to the Office of the Priest; but It is not said; The Penne of the Priest shall preserve Knowledge; [Page] because to Illustrate or Demonstrate by writing, which is the worke of the Penne, hath alwayes beene allowed, as Common with the Layity. If Origen had gone no further then the penne: had onely written Treatises in Divinity, whereof hee writ many; as also Tertullian did; before hee entred into Holy Orders; he had never [Page] [...] [Page] [...] [Page] for that, beene reproved by the Church: but when hee would goe as farre as the lips; goe up into the Pulpit; and Preach publikely to the People, being yet but a Lay man: This was to intrude upon the Priestly office, and for this he was justly censured a Transgressor: and yet even in this too, there were Bishops of that time, and [Page] those no meane Ones neither, that approved his doing, and brought Examples to excuse him.
But is it not said, that No Scripture is of private Interpretation; and how is it not of private Interpretation, if private men Interpret it? Indeed no more, then if Clergie men Interpret it: For it is not the [Page] person of the Interpretour; but the manner of Interpreting, that makes it to be private; and therfore a Cleargy man, may make it of private Interpretation, if he follow his private sense; and have no Guide but his owne Spirit; and a Lay man may make it, of no private Interpretation, if he be guided by the conduct of the spirit that [Page] writ it. In many cases, no doubt, the Rule upon which to ground our consideration, is Quis, and not Quid: but are there not many Cases also, in which the Rule is Quid, and not Quis? when Saint Paul saith; Omnia Probate; quod bonumest, tenete: doth hee not referre us rather Ad Res [...] then ad Personas? if Moses had considered Quis and [Page] not Quid: hee had never intertained the Instructions of his Father in Law Iethro, as being a Gentile. How many Bookes, are aamongst learned men, held in high account, whose Authors yet are altogether unknowne; and would you have them bee rejected; because perhaps the Authors of them, were but [Page] Lay men? shall you not in so doing, reiect many excellent Writings of the Antient Fathers, who writ many of their Bookes, before ever they entred into Holy Orders? How much better may that bee applyed to Lay men here, which Christ spake in his owne case; if I have spoken ill, reprove me in it: but if I have spoken [Page] well, why doe yee strike me? and if no man can call God, Lord; but by the Holy Ghost; may wee not bee sure, that a Treatise, orthodoxly and piously written in Divinity: is à Spiritu sancto; a worke even of God; whosoever be the Ministeriall Author? If Christ were Flos Horti, a Flower of the Garden; then indeed None but [Page] Gardiners should have Right to gather him: but seeing he is Flos campi; a Flowre of the Field: Now he lies open for all to gather; and Gardiners have no more Right, nor meanes to gather him then any other. If the Scriptures were as the Sanctum Sanctorum of the Temple; into which none might enter, but the High-Priest; then [Page] indeed we might well thinke them to be Adyta non adeunda; No matters for Lay men to bee suffered to meddle with: but seeing they are as the Atrium, the common receptacle of all; and that Not onely all may come; but to which all are Invited to come; and blamed if they come not, what should hinder, why a Lay man being conversant [Page] with them, may not be Intelligent of them; & why Meditating in them, Day and Night, he may not bring forth somthing worthy of the light? It is said to be a Tenet among the Turkes, that their Alcoran which is their Scripture; is not to bee Vnderstood by study, but by Illumination; and that Illumination is proper to their Priests; [Page] and never influenced upon the Laitie; but I hope, this Tenet for understanding our Scriptures, shall take no hold, amongst us Christians. To conceave that Lay mens writing in Divinity; is an Affront to the Cleargy; is the conceit of Ioshua in his Non age; a simple conceit; It is rather a Glory, and ought to bee a Ioy unto them: [Page] For what greater Ioy to a shepheard, then to have his Flocke thrive? what greater Glory, to a Master, then to have his schollers prosper? and what are Lay men to the Cleargie, but as sheepe to Pastors; and as Schollers to Masters? who knowes not that Clergie men bee as Pilots in the ship of the Church; and worthily sit at the Helme; [Page] and Is it any preiudice to them, that Lay men bee suffered to row at the Oare? who doubts but Cleargie men, are as Captaines and Leaders of Gods Armies: and may not Lay men therefore be allowed the place of souldiers, in fighting Gods Battles? Cleargie men no doubt, are the Prime Laborers, in Gods [Page] Harvest; but may not lay men therfore be allowed to be Gleaners? Though Clergie men be distributors of Christs whole loaves; yet without any Preiudice to them; Lay men may be permitted to gather up the Fragments. Is it not enough, that Lay men strike saile to the Clergie, as they passe by, but they must be wholly excluded from [Page] following the Fleet? Would not Moses have said in this Case; Envy ye for my sake? would God that all the Lords People were Prophets: that so, whilst many bring in, to the Gazophilacium of the Church, though but every One a little, a greater treasure may sooner be gathered, then when but a few bring in, though Every [Page] One a great deale. And (not to beare too hard a hand upon Lay men) Is it not congruous that as Clergie men are permitted to doe many things, which yet more properly belong to the Layity; so Lay men, may bee allowed to do some things, which yet we may grant, more properly to belong to the Clergie. And have I not now, spoken a [Page] word, which with men that are not contentious, may justly give a period to the Question; or rather make it, without question? For, though Lay men be not allowed to write in Divinity, and to Publish their writings, of their owne heads; yet at least, It cannot be Denyed, as a thing fit to be permitted by superiors. For so, all Inconveniences [Page] Pretended will be avoyded; Neither Schism will bee occasioned; Nor Errours Creepe in; Neither Laymen will be Denyed the Use of their Talents; Nor Clergie men abridged, in the honour of their Calling; but all will bee done in that decent order, which is fit to bee Observed, in the Israell of God; and in the Flock of Christ. [Page] For indeed, though S [...]ntamini Scriptur [...]s be said to all; and all in Generall are Commanded to search; Yet all doe not Search; but the greatest number, are willing to take their [...]ase; and leave Searching to them that will. Againe, of those that doe Search, all doe not find; but whether by Carelesnesse, or by being Dymme Sighted, [Page] in stead of Finding, they oftentimes Loose themselves; Againe of those that doe Find; All, find not matter of worth; but matter perhaps of Difficulty, or Curiosity; perhaps Straw or Stubble, fitter to be burnt, then brought into the Barne; Againe of those that find matter of worth; All, is not presently such, that seemes such in their [Page] owne Eyes; It must not therefore be done heere as was done in Israell, when there was no King; every one to doe and write what hee list, but wee have Reges and Regentes; Men Positos quasi in Specula, set as it were in Sentinell: to whose Care it is Committed; Vt Ne Quid Ecclesia [Page] Detrimenti capiat, that the Church bee not any way endammaged: who amongst their other Honorary functions, are to overlooke such Searchers; and to Examine, what It is they finde; and if they finde their Findings to be for substance, such as Recedes not from Analogie of Scripture; and [Page] for Use, such as may Conduce to the edification of the Faithfull; Then It is their Parts, of Private to make it Publick; and to receive it, though but as the poore widdowes mite, into the Gazophylacium of the Church, that so, not so much as the Fragments of Christs Lo [...]ves may be lost; but all gathered up, and put into Baskets. [Page] This Restraint, of Publishing Bookes without Licence; is, no doubt, a laudable Custome in the Discipline of the Church; but yet a Custome, of which it may be said, Non suit Sic ab Initio; For in the first times, and even to these last times, both Cleargy men; and Laymen; might write what they list; and Publish what [Page] they writ; which perhaps made Salomon say, Faciendi Libros nullus est Finis; but now at last, the Doctrine of the Gospell being thoroughly sifted, and setled; It hath seemed good to the Governours of the Church, to make a Restraint; yet so, that even those, who allow not Lay men to Reade the Scriptures without Licence; yet [Page] with Licence, allow them to write of Scripture; and would it not be strange, if our Church which allowes Lay men to Reade the Scriptures without Licence; should not with Licence, allow them to write?
But because my selfe a Layman, speaking for lay men; may bee thought partiall in the Cause; [Page] or rather, because Reasons have not their strength, so much in themselves, as from the person that delivers them; heare, what Cleargymen, them selves say; and what allowance they give to Laymens writing. Take Saint Austin, One of the soundest Fathers, and of the soundest times; who though hee have written no Treatise [Page] hereof, of purpose; yet he hath a passage in him, that sufficiently expresseth, what his Opinion is: For in his Second Epistle, Ad Petrum presbyterum De Anima; mentioning a Laymans work in Divinity; which this Peter had Commended to him; he writes thus: Absit ut erubescam Presbyter a Presbytero Discere; si tu Presbyter non erubuisti à [Page] Laico, praedicanda & Imitanda humilitate, vera Didicisse. An humblenesse he accounts it in a Clergie man, to learne of a Lay man; but yet an Humblenesse, worthy to bee praysed, and fit to bee practised. About his time and soundnesse, is also Saint Hierome who upon the Epistle to the Colossians; [Page] writes thus; Hie Ostenditur, verbum Christi, non sufficienter, sed abundanter etiam Laicos debere habere; & Docere se invicem, vel Monere. But come to our owne times; which, as by mens curiosity they are fuller of Scruples; so by growth in Divine Knowledge they are fuller of Resolutions; and Heare, what Doctors of the [Page] Church at this day say. Andrew Ryvet, Professor of Divinity, in the University of Leyden; Delivers his Opinion in these words: Agnoscimus in Ecclesia sub Deo Vnico Iudice & Independenti, Duo Iudicia Dependentia & subalterna; quorum, Vnum est Publicum; Al [...]d, Privatum: Hoc quidem, Omnibus Fidelibus Concessum; Illud Vero solis in Ecclesia [Page] Ordinatis. We acknowledge there are in the Church, under God, the only Independent Iudge [...] Two Dependant & subalternate Iudgements; whereof, the one is Publique, the other, Private: This, granted to all the Faithfull, That onely, to Pastours ordained in the Church. With him, concurres in Opinion; Daniel Chamyere; a learned [Page] Divine, and a famous writer of late time; who Declares himselfe in these words: Pronuntiamus cuilibet Christiano, vt legere, sic Interpretari scripturas: servatis tamen diversarum Vocationum gradibus; ut Pastores tanquam Pastores, in hac re, suo publico officio fungantur; Privati autem, privatas suas partes expleant; and then addes: Et quia Deus [Page] sui Spiritus Dena variè distribuit; Docuit Experientia, Nullius hominis Fidelis in hoc negotio aut voluntatem Damnandam; aut Conatum, Detestandum. Wee pronounce it lawful for every Christian, as to Read, so to Interpret Scripture: yet observing the degrees of severall callings; namely that Pastors exercise their publike [Page] Function as Pastours; & Private men, their Private parts: and then addes, and seeing God doth diversely distribute the Gifts of his Spirit; Experience hath taught us that in this kind, neither the will of any Faithfull man, is to bee Condemned, nor his Endeavour to be Despised. To these may bee added Infinite other; all Pedibus euntes in [Page] eandem sententiam: all agreeing as an Unisone in Musick, in this Tenet.
And now that you have heard, how it is De Iure: Looke into the Registers of Time: and see, how it is De Facto; and what the Practice in the Church hath alwayes beene. Under the Law, the Scribes and Pharises were no Priests; yet who greater Glossists: who more frequent [Page] Interpretours of Scripture then They, Vnder the Gospell, after the Apostles: and in the Primitive time of the Church: how many Lay men doth Saint Hierome, in his Catalogue of famous Ecclesiasticall writers Record: amongst others, Ar [...]stides, Hegesippus, Iustinus, Modestus: Musonus, Heraclius, Apollonius, Maximus: of [Page] whom, some writ Apologies for the Christian Religion: some Disputations for convincing of Haereticks: All, Arguments of Scripture, and Poynts of Divinity. After these men to our time; have runne out many Hundred yeeres, yet not so many dayes in these hundreds of yeeres, as lay men writers in matter of scripture: [Page] that if I should stand to reckon them up, Ante Diem Clauso Componet Vesper Olympo. But come to our last Age, and lest you should thinke it a Locall Errour, and but of some One Country; Look into all Countryes; and see how the Practise hath gone: Looke into Italie; there you shall see Picus Mirandula; an Earle and a meere Layman: [Page] looke into France; there you shall see Philip Mornay, a Baron of that Country; & a meere Laymen; looke into our own Country of England; here you shall see Sir Thomas More; a Chauncellour of the Kingdome and a meere Layman; Alk of them, writing Treatises, in Divinity [...] & handling Arguments of Scripture. I name but [Page] One in a Country, where but for tediousnesse, I might name a Hundred. And now looking back upon the Arguments that have been brought: upon the Reasons; the Authorities; the Examples, for the lawfullnesse of Lay mens writing in Divinity; I seeme, mee thinkes, to have offended rather in Excesse, then in Defect of shewing [Page] it; at least to have said so much, that whom it cannot satisfie, yet it may perswade; and whom it cannot perswade, yet it may satisfie: and serve sufficiently; both Impellere volentem, and Nolentem trahere.
AN ADDITION TO THE APOLOGIE.
ANd now having spoken sufficiently in Iustification of Lay mens wtiting in Divinitye [Page] It will not be unsit, to say something in celebration of their study for enabling them to write: that it may appeare they come unto it, if not in Sauls Armour, yet at least with Davids weapons; with a Sling and with stones, sufficient for overthrowing of any Goliah: and then if it can bee proved that Lay men may attaine to [Page] as much perfection in Knowledg, as Clergy men may; It cannot be doubted, but they may as well be allowed to communicate their knowledge to others by writing, as clergy men are. And if in this I shall seeke to Parallell them, and make them go Passabus [...]quis; as fast a pace as they, there is none can iustly take exception seeing there is none can [Page] challenge any Prerogative; and Comparisons are never odious where the Endeavours only and not the Merits; or the Merits onely and not the Persons; or the Persons only, and not the callings are compared. And we may bee allowed to say; that if a Clergy man bee Pedibus celer, & Pernicibus alis; a Lay man is not behinde him in the like [Page] Instruments of speed; and therefore may make equall progresse in Learning, in equall time; and thus farre there will appeare no Inequality betweene them.
It is the saying of a Heathen man; & though of a Heathen man, yet a true saying. Di [...] omnia Laboribus vendunt, which wee may Christianly translate: God s [...]lls all [Page] [...] [Page] [...] [Page] things to men for labour: meaning that he loo [...]es for no other mony from us for his wares, but onely our labour. If then it can bee proved, that Lay men lay out as much of this mony with God, as Clergy men doe; how can it bee doubted, but that lay men may have as much of Gods wares as Clergy men have? For when David saith, [Page] Blessed is the man that meditates in the Law of God, day and night; doe wee thinke, he meanes it not as well of Lay men, as of Clergy men? and as well that they are Blessed in it, as Blessed for it?
And what are then the Incitamenta Laborum? the Initements to labor? for with whom the greatest Incitements are, form [Page] them we may expect t [...]e greatest Labour. One great Incitement to Labour, is Spes Lucri; Hope of Gaine; as it is said: [...] cri causa Currit Mercator ad Indos; the Merchant for his profit will runne from one End of the world to another, Another great Incitement to Labour, is Reputation: as It is said; Honos alit Artes: Omnesque Incenduntur [Page] ad studia, Gloria; Honour is the Fomenter of Arts: and glory an Incentive to Studie: and these indeed, are eminent in Clergy men; in Lay men Little or None at all; but then, the Lay man hath another In citement more forcible then Both these: and that is; The Love of Learning and the Delight he takes in studie; for where [Page] this love is; all lab [...]rs seeme easie; all time seemes short; as was seene in David; who, though nothing be more deare then Life; and nothing maintaines Life but Food; yet his Love to meditating in the Law of God; made him forget oftentimes to eat his bread. This Love is that which onely makes the good stomacke; [Page] where the digestion is as good, as the Appetite is great; and each of them makes way to the continuance of the other: which in the Clergy man commonly is not so: For the End of his study, being set upon profit and preferment; that profit and Preferment once gotten, the study abates: where the Lay man that studies for love [Page] never slacks his Inte [...]ion: but the more it is enjoyed, the more it increaseth. Yet I speak not this, as though Clergy men may not study out of love too; but because Lay men have no other Incentive of their study, but their love: and then is love most forcible, when & is sincere; it is not mingled with any By respects [...]
[Page]The end of a thing is alwayes more Intentively aymed at, then the Medium to that Ende; and seeing Clergye men for the most part, make profit and preferment the End of their studies; Learning but the Medium: what marveile if they seldome attaine to more then a mediocrity of Knowledge: so much as may serve to make [Page] then capable of Pre [...]erment: and then give over studying; as thinking that further Learning would bee but superfluous: that all this while they may bee rather said to have studied the Politicks then Divinity; but the Lay man, having no end in his study, but his study; and seeking not Learning for [Page] Preferment; but accounting the Learning it selfe to bee his Preferment; he never thinkes he hath enough, though he have never so much: and It may bee said of him in a good sense, which is said of a Coveious man in a bad: Quo plus btbuntur, plus sitiuntur aquae: the more he drinkes, the more he thirsts & desires to drinke; the more learning [Page] hee attaines, the more hee labours to attaine more; and Now, which of these Two, is the likelier man to attaine to that height of Learning: of whom It may be said: Iamque arce Potitus, Ridet anhelam, tes duri ad saftigia montis? Besides the Clergie man hath many actions, Incident to his calling, which call him away [Page] from actions of Study: many Imploymēts which are as rubs in his course of Learning; where the Lay man is free to bee Totus in Libris: wholly at his Booke; and hath nothing to doe but Hoc agere: having both his mind and time at liberty: and Now, which of these Two, is the likelier man, to make the greater progresse in the [Page] course of Learning? Againe the Cleargy man oftentimes enters upon the study of Divinity, ut Fors o [...]cerit illi: rather by Ca [...]al [...]y and chance, then by his owne choice, as perhaps more Inclined to some other study; where the Lay man being free and at liberty, enters into it, by the only propension of his liking, and as his naturall [Page] Inclination Leades him: and Now, which of these Two, is the likelier man to attaine the greater Perfection in Divinity; Hee that enters into the study, if not against his will; at least Inuita Minerva: or Hee that enters into it, by the onely Inclination of his Genius? And of this, if wee desire Examples, we need not goe farre to [Page] seeke them, having had Two men in our time (to speake of no more) the One of our owne Country; the other of a neighbour-Nation. I meane Sir Francis Bacon Lord of Verulam; and Isaack Casaubone: Both, Lay men; and Both so excellent in all kindes of learning; that if they would have shewed themselves in the Orbe of divinity, as [Page] they did in lower Spheares; they might have shined as starres of the First Magnitude, among [...] [...] the Greatest of the Clergie. And though wee may reade of many Clergie men, that have beene excellent schollers, and admirable Divines; yet if wee could looke into the course of their lives; wee should finde, that the greatest [Page] part of their Learning, they got being Lay men, as indeed the Lay mans life is sittest for study: the Cleargy mans for Practise.
And because the mind is more Intentive, where the object is more Attractive; It will not be amisse to say something here, of the Excellency and preheminence of Divinity, that it may appeare, [Page] how much more of the Adamant there is in it then in any other kind of Learning; & therefore no marvaile if mens minds be drawne unto it, with a kind of violence; at least with more then an ordinary Inclination: It is true all other kinds of Learning have their severall pleasures; & their proper wayes of delighting the [Page] minde: naturall Philosophy Delighteth with the curiosity and search of causes: Mathematicks Delight, with the subtilty and certainty of conclusions: Poetry Delighteth with the Rapture and Liberty of Invention; Rhetoricke Delighteth with the sweetnesse of stile, and flowers of expressing; and so of the rest: but all these Arts, [Page] though they be pleasing for a time; yet they leave in the minde a kinde of guiltinesse [...] that the time spent in them, might better have beene spent; as the famous Poet Virgil, after his excellent Elaborate workes in Poetry, yet at last, as in a kind of Remorse, be queathed them to the Fire, and would have had them burnt. And it is written [Page] of Saint Hierome, that hee was haled in his sleep to a tribunall; & there cruelly beaten for affecting Rhetorick so much: and spending so much time in Cicero: And as for Philosophie; St. Paul affords it no better a title, then to call it vaine Philosophie: and thus; all human learnings have their Remorses: only divinity though it perswade to Repentance yet [Page] it never Repents: but is the only studie, that Redeemes the time, and Iustifies her Children: And though shee scorne not those other Arts; Yet she holds but little fellowship with then: as being her selfe Queen: & They but Hand-maids. Againe where all other studies have both their use, and delight ended in this life and all their Characters [Page] blotted out by Death, yet the studie of Divinity leaves in the minde a kind of Impression, that (as some thinke) will never be obliterate, as being a beginning of that Knowledge of God in his word, which shall hereafter be perfected in in his vision: at least, It makes us in this life to Foresee the Next; and in some measure to Partake [Page] of the Next: but in a full measure, Prepares us for the Next. In all other studies, It is enough, if wee observe, Philosophandum, sed Paucis; a certaine proportion is sufficient: but in the study of Divinity, there is no staying at Paucis; No stinting of proceeding: For to make a stop, is to take a Fall; where the further we goe, the fayrer [Page] way we shall find; & the greater mysteries will be revealed. Indeed Divinity, is in great part, if not a Reparation, yet an Exaltation of the knowledge which our first Parents lost, by eating the Forbidden Fruit: and where by eating that Fruit, they were then excluded from Conversing with God in Person; wee by the fruit of Divinity [Page] are admitted now to Converse with him in Spirit; and though by it' wee come not to know so much of the Creatures as Adam did; yet certainely we come to know more of the Creatour then Adam did; For by it, we come to know the Incarnation of the Son of God; a Mistery which the Angells desired to know, and knowing admire: [Page] wee come to know the Nature of God, which transcends all Metaphysicks: we come to know the Power, of God which transcends all Fictions of poetry: we come to know the wisdome of God, which transcends all Politicks; we come to know the creation of the World: which transcends all Philosophy: that wee may truly say; [Page] all the Tomes of all other Arts, are but Atomes compared to this of Divinity. Divinity teacheth us Humility and Charity: Two vertues, which Morall Philosophy never knew; It teacheth us Obedience to the Law of God: and submission to his Will: Two sacrifices, which Heathen Religion never understood. Divinity teacheth [Page] us, that the way to bee Rich, is to bee Godly; that the way to bee Honourable, is to bee Humble; that the way to Happinesse, is Adversity; that the way to salvation is Repentance; that the way to life, is Mortification. Divinity makes us certaine of the Immortality of the Soule; a Secret to which Humane Learning never approached [Page] but with doubting; makes us certaine of the Resurrection of the Body a Secret to which human Learning never approached so neer as doubting Divinity makes us foresee; that, which we cannot see; makes us know that which wee cannot Comprehend: makes us Beleeve that which we cannot imagin. Many are the troubles of the righteous [Page] in which Estate there is no kind of learning that gives any comfort to the mind but only Divinity: for this teacheth us the true Interpretation of Afflictions; that they are oftentimes as well Favours of God, as Punishments; which no other learning teacheth; because none acknowledgeth. This world is a Maze of Perplexities & [Page] Doubts: in which, there is no other learning that can affoord an Ariadnes Thread to guide us, but onely Divinity; for this discovers to us all the snares that are laid by the world to entrap vs; all the subtilties that are used by Satan to deceave us; which no other learning discovers; because none acknowledgeth. By reason of sinne, there is [Page] growne an Enmity betweene God and us: in which miserable Estate, there is no kinde of Learning can set the minde at Peace; but onely Divinity: for this assureth us, the promised seed of the woman to bruise the Serpents head, the only meanes for Reconciling us to God; which no other learning can assure; because none [Page] acknowledgeth: that we may truly say, all other learnings are but Crepundia, Toyes to please Children; & indeed they please us no longer, then while we are Children in Knowledge: as Saint Paul saith; when I was a Childe, I spake as a Childe: I thought as a Childe, I did as a Childe; but when I came to bee a man, I put away all [Page] Childishnesse: but how to come to bee a man in knowledge; and how to put away the Childishnes of ignorance; there is no other learning but Divinity that informeth it, because there is no other kinde of learning, that acknowledgeth it.
The Jewes among many their Fables of God, have this for one; that every day he spends certaine [Page] houres in studying the Talmud; which is their body of Divinity; a blasphemous Fiction, but yet a Fiction, that addes as much to the honour of Divinity; as it Derogates from the honour of Gods Deity. He that studies Divinity, is continually meditating in the Law of God; & he that doth so, is Pronounced blessed, by the Prophet [Page] David, but hee never pronounceth them Blessed that study the Mathematicks, or the Politicks, or Philosophie: no Alas: for these are the Learnings, of which Salomon saith: Hee that encreaseth Knowledge encreaseth sorrow; but then hee meanes not the Knowledge in Divinity; for the more this Knowledge encreaseth, [Page] the more it fills the mind with the true objects of Ioy; with which, all sorrow is Incompatible; but onely that sorrow for which wee have not, never shall have cause to bee sorry. If Knowledge were not a thing to be Desired; the Cherubins that are Angells of Illumination should not have so high an Order, in the Hierarchie [Page] of Angels as they have. But then it must be a knowledge that tends to his Glory, who is the Fountain of Knowledge; which no learning teacheth but only Divinity. What availes it to know a world of secrets, if wee know not the secret of the world, to what end it was made; thereby to Glorifie him that made it? which no learning [Page] teacheth but onely Divinity. What would it availe us to know the Nature of all creatures, that wee could give them Names expressing their Natures as Adam did; if we should not know the Creatour and his name [...]ehova; revealed first to Abraham; which no learning teacheth but onely Divinity. There is but Vnum Necessarium, as [Page] Christ saith: but one thing Necessary; and this one Necessary thing no learning teacheth, but onely Divinity: and if Divinity onely teach the one thing that is necessary, then all other learnings teach that which is superfluous; what marvaile then, if as Saint Peter said to Christ of himselfe and others: Behold, we have [Page] Left all to follow thee; so many Excellent men in antient times, have left all other Learnings to study Divinity; as Origen and Saint Austin did; who left their Schooles of Rhetoricke, to bee Schollers in Divinity, as Saint Cyprian did, who left his study in Astrologie and Curious Arts, to bee a student in Divinity; as many [Page] Emperours and great Princes have done; who after many glorious atchievements in the World, have left at last, I may say, their studying the Politicks; and betaken themselves to a private Life, to study Divinity; for this onely teacheth us both to know God and our selves; this onely instructeth us both to Live [Page] well, and Die well; this onely informeth us, how to make use of the Present time, in providing for the time to come [...] without which, all studie is but idlenesse; all Learning is but Ignorance: and therefore O my Soule; Let other Arts have their portions with Ismael; but Let the study of Divinity bee thine [Page] Isaak and Inherit thee: Let other Learnings have some place in thy Memory; but Divinity onely in thy Assection; Let other studies be thy [...] thy Vacation; but onely Divinity thy [...] thy Negotiation; for (to use no worse comparison) Hee that leaves Divinity to follow any other study: leaves the [Page] cleare Water of the Fountaine, to drinke of muddy streames.
MEDITATIONS VPON THE Fall of LVCIFER
THE Fall of Babel was a great Fall: for when they had reared the Walls above the Clouds; and raysed them up to the confines of [Page] Heaven; even then confusion tooke it, and layd it flat with the ground; and hath left it an example of desolation to this day. But the Fall of man, was a greater Fall; for he being seated in Paradise; a seate levell with the Angells; and nothing but God above him; was brought down into this vale of misery: where he hath no better [Page] a place to dwell in, then the beasts of the field. But the Fall of Lucifer, as it was before, so it was beyond both these and exceeded them as much in greatnesse as in time. For where the Fall of Babell, was but a Fall from a higher to a lower: and the Fall of man, but from a better to a worse; the Fall of Lucifer was a fall, from [Page] the highest to the lowest: from the best to the worst; or rather to a lower then the lowest [...] to a worse then the worst; seeing they fell into Hell, which had beene no Hell, if; they had not fallen into it for though God made the place, yet their fall made the misery of the place: which had beene none without it. The fall of [Page] Babel was but of a pyle of stones, reared up by the hand of man, as it were against their will; and their Fall was but a returning to the place from whence they came; and the Fall of man, was but of an earthly creature; and but from one part of the earth to another; a remoove rather then a fall; to a courser part indeed, but [Page] yet to a larger and of more elbow room, then where he was before; and but the same out of which, he was taken; and therfore naturall to him: but the fall of Lucifer, was a fall, though not of Heaven it selfe, yet of a prime Creature of Heaven: and of a great part of the Host of Heaven; and thatto a place, no lesse made [Page] by his fall, then for it: and which is now the center, or rather the sinke of all falls, and of all that fall: a finall, yet endlesse fall: though fallen, yet still falling, because into a bottomlesse pit.
But how could Lucifer fall; that had such stayes to hold him up; the props of such Heavenly guifts, as never [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] Creature, that was but only a Creature, everhad, before or since? Guifts of knowledge and understanding; Guifts of strength and power: Guifts of brightnesse and splendour; and were not all these Guifts, of force sufficient to keepe him from falling? could not understanding make him know the danger; could not strength make [Page] him shun the danger; could not brightnesse make him see the danger: but that he must fall headlong into it: as one that had neyther sight nor strength, nor understanding? O my soule, These guifts are all excellent; but their excellency is nothing, where grace is wanting; and though Lucifer had grace too [Page] in excellency, yet he had not, It seemes, the excellency of grace; his grace was inferiour to his guifts: and therefore as inferiour, was overthrown by his gifts: his understanding made him Altum sapere; his strength made him Altum petere; his brightnesse, made him Altum spirare; so that, all these guifts, though in themselves [Page] excellent; yet having not equall grace to wield them: were but as so many instruments to procure his Fall.
But yet how could Lucifer fall, that was an Angell? seeing Angells are spirits; and spirits are aery and light: and have no weight to presse them down as bodies have: but are borne up with their own lightnesse as [Page] with wings: though there be nothing under them to beare them up. Indeed Angels being spirits, are not properly In loco, in a place, in the manner as bodies are: and therefore are not properly subject to locall falling, as bodies be: which is indeed a translation rather then a falling; as Henoch was translated when he was [Page] taken up to Heaven: there never properly was a falling, but this of Lucifer and his Angells; For this had in it, all the parts and circumstances, of a true fall: It was a fall in place: for they fell from Heaven into Hell: a fall in estate; for they fell from being Angells to be Devils: a fall in condition; for they fel from happinesse [Page] [...] [Page] [...] [Page] into misery: a fall in glory, for they fell from light into darkenesse: and that which is most of all, and the cause of all, a fall from Gods favour to his anger; and therefore finally, a finall fall; and which can never be but a fall: for it is not Origen can perswade us, that a time will come; when all the apostate Angels, shall be restored [Page] againe, to the same estate in Heaven they were in, at first. Indeed man, who fell not of himselfe, but was thrust down by another: hath had the favour to be raysed up by another: but Lucifer who was not thrust downe by any other; but fell of himselfe; hath justly beene left to rise of himselfe; and seeing it is impossible, [Page] that he should rise being fallen, who could not stand being up; therfore Sedet aeternumque sedebit, Infoelix Lucifer: his fall is irreparable; and no hope left of any possibility, ever to rise againe: and least having the liberty of their pryson, should give them any hope to be in time delivered; they are reserved in everlasting [Page] chaines under darkenesse, unto the judgement of the great day: the day of which they sayd to Christ; Art thou come to torment us before our time? Not that they were without torment then; but that they had it not, in the full measure.
O Lucifer, why wouldst thou fall, when thou mightst have stood! [Page] though I cannot say, thy will was to fall, but to rise: but that will of thine to rise, was a just cause of thy fall; for why shouldst thou desire to rise higher, who wert as high already as the Highest, but onely the Highest! could nothing serve thy turne, but to be equall with God, who should not be God, if hee could have an [Page] equall? what was this but extreme pride? and if it be true that pride will have a fall; and a fall proportionable to the pride: there never was such a pride: and therefore never such a fall. The pride extreme: and therefore extreme the fall.
But how could such pride enter into the mind of Lucifer, to have [Page] emulation with God? To be proud in emulation with men, may have some colour: because we can see defects in them; and will see none in our selves: but to be proud with God; seemes a thing impossible: because there is nothing to be seen in God, that is not perfecter then perfection it selfe. But the truth is, It is the nature [Page] of pride to infatuate: and to make one see lesse in others; more in ones selfe, then there is: and this was Lucifers case. He could not but know, that whatsoever he had: he had it from God; but hee might thinke perhaps, that God had over spent himselfe in giving, before he was a ware, and had given him greater [Page] gifts then he left for himselfe: and upon this, might take upon him to be as great as he: when he thought himselfe to be as good as he. But O Lucifer, if this were thy thought, we may justly thinke, thy wit as little as thy grace: For though it be s [...]yd of the Sonne of God, that Exinanivit seipsum; he emptied himselfe; yet [Page] but as sonne, not as God: but that remaines entire still; and can suffer no abatement, notwithstanding any greatnesse of gifts, he imparts to any other. Indeed there is not in the World a more foolish thing then pride; which will alwayes be climing, when nothing is so unsit to climbe as it: [...]or he that will prosper in climing, [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] must begin at the foote of the Ladder; which is humility; and this, pride thinkes skorne to doe: or rather it thinks skorn, to use any Ladder at all; and indeed there is no Ladder, to reach so high as Lucifer aspired; For the longest Ladder of Creatures reacheth but to Heaven; and he aspired to be as high as God, who is above the [Page] Heavens. But as bodies are held up, by something that is under them: so spirits are held up by something that is above them; and that somthing above them, is the hand of God: who if once he give over his hold; (and he gives over his hold, where he sinds there is pride:) how can proud spirits chuse but fall, when they have nothing [Page] [...] [Page] [...] [Page] either under them, or above them to hold them up? not under them; because they are not bodies; Not above them; because they are not humble.
It may bee thought, that Lucifer was not much discontented with his fall, seeingby his fall, he got to be Prince, the Prince that ruleth in the Ayre. He might have [Page] stayed long enough in heaven before he should have gotten such a dign [...]ty; and if this bee a fall, what is a preferment? For though the Ayre be a meaner Country then Heaven; yet to be a Prince in it, pleaseth him better, then to be a subject in the other. For he is all for soveraignty: of his mind that sayd; Aut Caesar, aut [Page] Nihil: if he see but one above him; he takes no joy, how many soever he sees below him: But alas what availes it to have the title of a prince, and not the power? For what power hath Lucifer in the aire, when all his walke, is but to compasse the Earth; and can doe nothing there neither; not so much as enter into Swine, but [Page] as hee is faine to aske leave of God. O then the vanity of pride, that pleaseth it selfe with titles, where there is no Power. But Lucifer is of another mind; For if once he get but the title, It shall goe hard, but he will quickly get the power too: and for all his fall, is not out of hope to attaine his end. For though hee cannot [Page] rob God of his worship; yet of his worshippers he can and will: that if the matter should come to bee tryed by number; he would not doubt to have more followers to take his part, then God: and then, this is glory enough for him, to be equall with God in number of followers, though he cannot bee in power; and [Page] in deed if it be true, that in Heaven hee drew as many after him, as he left behind him; he is like to make it good in Earth with advantage; where for one that adheres to God; I cannot say how many, but many adhere to him, and this was plainly seene at the time of the great deluge; For there entred then into the Arke but [Page] eight persons; and all entred that were the servants of God: all the rest of the World: and the World was then as full of people as now; were all, for any thing appeares, the servants of Lucifer. But in what aire is it, that Lucifer is a Prince? Is it any where but in aery and inconstant minds, caried about with every winde, [Page] and in whom there is no stability of grace? and to bee a Prince in such ayre what is it but to be an aery Prince? without any solidnesse or substance in him; all in phantasmes and shewes; as he shewed Christ, all the Kingdomes of the World: but it was but a shew; and he shewed Samuel to Saul; but that but a shew too; and his [Page] enchanters turned their rods into Serpents: and that but a shew neither; for indeed all the power he hath: and all hee can doe as Prince of the Aire, is but to make a shew; great promises; and great threatings, but all vanish into Aire; and therefore this but a poore amends for the misery of his fall; seeing his Principality [...], is but [Page] a seeming Dominion: where his Fall is a sensible and reall servitude.
If you aske at what time it was that Lucifer fell; there be some will tell you, before the making of the World: but this could not bee: seeing there was neyther Vnde nor Quo: neyther place from whence nor [Page] place, whither he should fall, till God had made the Heaven and the Earth. Others there are will say; Vpon the first day of the Creation: because then, God made the light: and the Angells are sayd to bee Angells of light: and if made then; they also fell then: for they sinned assoone as they were made: and fell assoone [Page] as they sinned. But most likely it is, they fell upon the second day of Creation; which therefore made Moses not to say of the worke of the second day, that God saw, It was good: because in that day God saw something, that was not good; and nothing so likely, as the pride of Lucifer, and his fall. But whensoever it was [Page] that he fell; whether sooner or later; It was too soone for us, seeing hee was ready heere on Earth to seduce us; assoone as we were made; as hee had seduced others before in Heaven, assoone as he was made himselfe; to the end belike, that none should be longer innocent, then he himselfe had beene: For Inveritate non stetit: [Page] Hee stayed not one jot of time, before he playd his prankes in Heaven. He never stayed for Secundae cogitationes: For if hee had stayed but so long as to bethink himselfe; could hee have beene so blind, not to see his errour, or so improvident, not to prevent his fall? Oh the wonderfull dammage that is incurred by hastinesse [Page] and precipitancy. Not Lucifer with all his gi [...]ts, but hastinesse brought upon him, his miserable fall, and utter ruine.
And as it is uncertaine at what time hee fell; so it is as uncertaine to what place hee fell: though no doubt, into Hell, if there be a Hell; but if there bee none, whither then? and indeed [Page] where should any such place be? we are sure, Not in Heaven; For then it should have beene no fall; and besides, Heaven and Hell are not onely asunder, but opposite. And wee may be sure, not in the Sea; For then there could be no Hell fire for water, and besides, Dives would never have made such moane, for a drop [Page] of water to coole his tongue. It might bee thought to bee in the Aire; because hee is said to be the Prince that ruleth in the Aire: but that when Corah and Dathan went downe quick into Hell: they were swallowed up of the Earth, and not of the Aire. And yet neither can Hell be in the earth, seeing the Earth is a [Page] solid body; and not likely to have any cavity so large to make a Hell; which must bee able to hold all the bodies of the damned, that ever were, or shall bee; and indeed if there were any such place as Hell; would Moses have omitted it in his catalogue of Creation? and seeing he makes no mention of any such place, we may [Page] well thinke there is no such place: but that it is only a fi [...]tion of Poets; of whom it is truly said; Admiranda canunt, sed non credenda Poetae. Thus argue some infidell spirits, that would be glad there were no such place as Hell, and therefore speak as they would have it: but the reasons of their infidelity may be easily confuted. For, [Page] why is there no such cavity in the earth to make a Hell; when by evident demonstration it is prooved, that the thicknesse of the Earth is no lesse then seaven thousand miles; and may not so vaste a space afford roome sufficient for a Hell: and for a Hell sufficient to hold all the soules of the damned; that ever were or shall [Page] be; when the body of one man was able to hold a legion which is at least six thousand devils; and divells take up as much roome as soules? For as for the bodies of the damned, there needs no roome in [...] Hell for them; (unlesse now and then perhaps, for two or three such as Korah and Dathan) untill the day of judgement: For bodies [Page] come not there till then: and then there wil be a new Heaven, and a new Earth: and no doubt a new Hell too; at least, the old Hell so much enlarged, as to be able to hold as well the bodies of the damned, then, as now the soules; of which enlarging of Hell, the Prophet Fsay sayth thus; Hell hath enlarged her selfe, and h [...]th [Page] opened her mouth exceedingly: as if it were the condition of Hell, to grow alwayes greater with the occasion; and therefore no neede to feare, it will ever be too little. And what though Moses make no mention of any such place as Hell; doth it therefore follow, there is no such place? He makes no mention of Angells neither, shall [Page] we therefore thinke, there are no Angells? But as he forbeares to speake of these persons: so he [...]orbeares to speake of this place: and both perhaps for one reason; because his purpose is to speake only of visible things; of which neither of these is any. But though Moses make no mention of any Hell; yet there are others that [Page] doe; and others as worthy to be credited as Moses. And to goe no further then our Creed: doth not an Apostle make it an article: that Christ descended into Hell? but descend into Hell he could not, if there were not a Hell, to descend into? doth not the Prophet Ezekiel say; The mighty s [...]all speake out of the midst of Hell; but [Page] what midst of Hell, if there be no Hell? doth not the Prophet Am [...]s speake in the person of God; Though they dig into Hell; thence shall my [...]and take them; and dig into Hel, they could not, if there were not a Hell to dig into; and that, in the Earth too? But if we will neither believe Apostles, nor Prophets: at least we will not refuse [Page] to believe Christ: and Christ sayth thus; whosoever shall say to his brother, Thou foole, shall be in danger of Hell sire; but what danger of Hell sire, if there be no Hell? and againe; Feare not them that can kill the body: but cannot kill the soule; but [...]eare him, that can cast both body, and soule into Hell [...]ire; but cast them into Hell fire he could [Page] not, if there were no Hell [...]ire, to be cast into And indeed if there were not a Hell; Gods Kingdom would be defective in the coercive part: there would want a fit place for execution of malefactours: and for imprisonment of offendours. In which point, God hath been so provident; that although the Devill sinned from [Page] the beginning; yet before that beginning, he had made ready a prison to hold him, if he should offend; and all other that should be his adherents: as appeares by the words of Christ, Goe yee cursed, into everlasting fire; prepared for the Devill and his angells. Wherfore O my soule, be most assured, that there is a Hell sire; the place into [Page] which Lucifer and his angells fell; and in which both he and all that be his adherents, which are all impenitent sinners; shall everlastingly be detained and everlastingly be tormented: but where or how it is, who can tell, or how should we know, when it is not revealed?
But in what was it, that Lucifer shewed his [Page] pride towards God? was it in contesting with him about his soveraignty? Or was it, in finding fault with his Creation of the World; or with his government in the administration of his Creatures? and then, was it in word, or in deed; or but in thought only? som indeed have thought but only in thought: but this is not likely; for [Page] could he, by only thinking, have drawn such multitudes of Angels, as he did, into his faction? some againe have thought, he tooke it in skorn at Gods Hands: that his Son should take upon him the nature of man; and not of Angells; wherein hee thought himselfe disparaged; and thereupon grew murmuring and rebellious [Page] against God: but neithe [...] is this likely: for that secret of Christs incarnation, was not perhaps as yet discovered, when Lucifer offered his affront to God. Whatsoever it was; It was sufficient that God saw in him an insolent and rebellious disposition, with which, by communication he had infected many; and who knowes [Page] to what it might have grown, if God had suffered him never so little, to have stayd in Heaven?
But how should Lucifer come to sin, being created in so great Holinesse, as no doubt he was? was it not, that seeing himselfe in state of immortality, he knew he could never perish; and the knowing he could [Page] not perish, made him stand upon himselfe; and admiring his own gifts, neglect the giver? For otherwise, it is as impossible to conceave, how he should ever come to cōmit sin, being created in such holinesse; as to conceave how there should be sin, for him to commit, when there was no such thing as sin created. It seems therfore he created it him [...]fe: [Page] which perhaps Christ meant, when he said; Diabolus est mendax & Pater ejus; the Devill is a lier; and the Father & creatour of lies. For he, seeing God to be a creatour: and knowing himselfe made Ad similitudinem Dei; after Gods likenesse: thought perhaps, he might lawfully doe as he saw God doe: and be a creatour as well as [Page] he: And why not bee Similis Altissimo: like to the most high; being made, Ad similitudinem Altissimi: after the likenesse of the most High? upon which false ground seeking to bee like God in soveraignty; where he should have sought to be like him in holinesse: he became as it were the creatour of sinne; For alas, what other creature [Page] [...]ould he make, if hee would needs be making creatures, being a Creature himselfe, but onely sinne? that now, as God sayd afterward of Adam as it were in skorn: Man is become like one of us, knowing good and evill: so of Lucifer, he might say in skorn; Lucifer is become like one of us being a soveraigne, and a maker of Creatures. [Page] But as sin was at first, as it were the Creature of Lucifer; so Lucifer is now as it were the Creature of sin; for what is there in him, which si [...] hath not made? all that God made in him being utterly defaced: and this was a greater fall, then that which was locall; for that, though from the highest to the lowest, was yet but a finite [Page] [...]all; where this, from [...]race to sin; from being a Creature of God, to be a Creature of sin; was a fall as Infinite, as sinne it selfe, which next to the infinitnesse of him that is infinitnesse it selfe, is infinite.
But why would God so severely punish a first offence; and of a first offendour; and of one that knew not what punishment [Page] meant; and had never had example, to make him take heed? was it not that this first sinne, should not have beene the last, if the offendour had been suffered to scape unpunished! and therefore was not more a punishment, then a prevention. And could any severity be too great in punishing an offence so insolent; an offendour [Page] to impenitent? For doe [...]e thinke he would not doe it, if it were to doe again? no doubt he would: he could no more leave off his pride; then the Leopard can leave off her spots: the greatnesse of his gifts was all imployed to make great his sin; or rather indeed was great with sin; and hee could no more containe himselfe, from bringing [Page] forth sin; then a woman can containe her selfe, from bringing forth the fruite of her body; and a [...] no woman ever hated her own flesh; so Lucife [...] could never come to hat [...] sin, which was his owne issue: and we may know the continuance of hi [...] ambitious aspiring by this; that notwithstanding his fall; notwithstanding the servitude by his [Page] [...]; notwithstanding the [...]orments in his servitude; [...]otwithstanding the bit [...]rnesse of his torments; [...]et amidst all these affli [...]ions, his minde ran still [...]pon the satisfying of his [...]mbition; and in so high a [...]gree, that nothing [...]ould serve his turn, but [...] have the Son of God [...] doe him homage; and [...] fall down and worship [...], therein exercising [Page] his ambition no lesse i [...] Earth, then he had don [...] before in Heaven.
But why doe we call [...] the fall of Lucifer; an [...] not rather the ejectmen [...] or the banishment; or th [...] expulsion, or some suc [...] word, as might expres [...] some angry act of God, [...] repressing his insolence and punishing his pride indeed because it is th [...] fittest word: for if w [...] [Page] [...]ld call it by any of [...] other termes, it [...]ght seeme to intimate, [...] if it put God, to some [...]at businesse, to rid his [...]nds of him; and to re [...]oove him out of Hea [...]en; when alas, God [...]ouchafed him not the [...]onour; so much as to [...]ave any hand at all in his fall; but only left him [...]o himselfe; and there needed no more; for then [Page] he presently fell; not se [...] much by Gods power; a [...] by his own weaknes; No [...] by any weight of body [...] which he had not; but by the weight of sin, which was as plummets of lead, to presse him down. And that we may know, how [...]ittle God troubled himselfe in the matter; hee hath left it to us, to be Judges in the case; as it is sayd; Know yee not that [Page] shall Iudge the Angells? [...]aning, no doubt, these [...]postate Angells: yet not perhaps, that we shall sit in judgment, to censure their fault; and to pronounce their doome; but that by the comparison of their gifts with ours; and perhaps of their fin with ours: the greatnesse of their sin, shall the better be made appeare, to their greater condemnation; [Page] in a like senfe to that saying of Christ; The Queen of the south shall rise [...] up in the judgment, against this generation; and condemne it.
It is a great secret revealed to us; that in the deity there are three persons; the Father, the Son, and the holy Ghost; and it is another great secret revealed to us; that relation is had to these three [Page] [...]ersons, in the punishmēt of sins; for sins against the father; and sins against the son shall be forgiven: but a sin against the holy Ghost; shall never be forgiven, either in this world, or in the world to come. But how may application be made of this, in this case of Lucifer? May we not say, that in God the Father, is consi [...]ered power; as we say [Page] in our creed: I believe in God the Father Almighty; & to sin against power is a sin of infirmity: and this sin shall be forgiven: In God the Son is considered wisdom; as it is said; In Christ are all the treasures hidden of wisdom and knowledge; and to sin against wisdom, is a sin of ignorance: and this shall be forgiven: but in God the holy Ghost, is considered [Page] love; as it is said; The love of God is shed abroad in our hearts by the holy Ghost: and to sin against love is a sin of malice: and this shall never be forgiven. O wretched Lucifer; we may then conclude, thy sin as being of malice, is absolutely irremissible: and therefore thy fall, as an effect of that sin, is utterly unrecoverable: that it is [Page] but labour in vaine, for Origen to plead for thy pardon any longer; For, though there might bee hope of pardon for they sin of pride; as being against the Father, & the Son: yet for thy sin of malice, there can be no hope at all, as being directly against the holy Ghost.
And now my soule, wonder not that Lucifer fell: but wonder rather, [Page] that thou fallest not thy selfe: for how much dost thou come short of Lucifers aspiring? he sought to be Gods equall: and thou thinkest much to be his inferiour: For why else dost thou vilify his Lawes; set at nought his Commandements: and makest no more reckoning of his precepts, then if they were the words of an idoll? Is it not as much [Page] not to obey God; as not to acknowledge him? is it not as great an indignity, to vilifie his word, as his person? O accursed Lucifer, though we may curse thee for all this evill; yet there is some good for which we may thanke thee, that by this dreadfull example of thy fall, we may learne to humble our selves under the Almighty hand of [Page] God; and to serve him with feare; least we take the like fall, as thou hast done: for if God spared not the Angells that were disobedient: why should we thinke he will spare us? only O blessed Saviour, It must be thy worke to stand between us, and thy fathers anger: that he leave us not to our selves: as hee did Lucifer and his angells; [Page] For alas then, we shall never be able to escape falling with Lucifer and his Angells.