AN apology For laymen's 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 Paul's 1641. To My Worthily much honoured x Sr. John BAKER of Sissingherst in the County of Kent Baronet. SIR, I Cannot but very much honour you, as being a flourishing branch of that tree, of 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 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 virtues, which will always be a monument to themselves, as of the great Respect and Love I bear you, no less than owe you. I may justly call it a tract, seeing I have been drawn to write it, as it were by violence; lest I should yield myself guilty of profane presumption, for writing in arguments of Divinity, being but a Lay man; For there are some have censured it no less, and me no better; but the best is, I need not their voices; 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 practice of all ages for it; but most honoured x, if notwithstanding all this, the cause shall happen to be a looser by my defending it; I shall then entreat you, to accept it, withreflecting upon your own worth; and if you find in it, nothing that is worth your reading; at least you shall find by it, his love and affection, who will ever be Your truly loving x to ser●e and honour you Richard Baker. AN apology for laymen's writing in Divinity. I Am very tender to speak in an Argument, that may any way be drawn to trench upon the clergy; whose calling I Reverence; and whose Person I respect●Tanquam Angelos Dei; but who can be patient to hear the Ignorant murmuring of some men● who as though they would cloister up God● spirit, and not suffer it●spirare vbi vult; to breathe where It listeth; Exclude, lay men wholly, from handling matters of Divinity; and as if they reckoned them, in the number of those, of whom God said; What hast thou to do, to take mine ordinances in thy mouth; seal up their lips, and take their pens from them, for setting forth God's Glory, either by Observations upon places of Holy Scripture; or by Meditations in the Law of God. Not unlike to David's brethren, who murmured at David, and upbraided him with Insolency; for that being no professed soldier, no● One of the army; he● durst presume to talk of matters of war and especially of encountering with Goliath: whenyet we see, the King allowed him to undertake it; and God miraculously prospered his undertaking it. For, are there not some, that in ●ike manner, charge lay men with Insolency; for that, being no professed Divines, nor at all of the clergy; they presume to enter upon Clergy men's work; and to entermed●ile with matters in Divinity? when yet we see, the governors of the Church allow them to do it; and God o● ten-times most eminently prospers them, in the doing it. And thus, whilst these men seek to Vindicate a privilege, to the Body of the clergy: they lay an aspersion, upon the Heads of the clergy; and whilst they make lay men guilty of Intrusion, by offering to enter upon Church men's offices; they make themselves guilty of a far worse Intrusion, by offering to censure their superiors actions. It may therefore be a labour, not altogether vain, (lest such opinion should gather strength from men's weakenesse● and grow at last, to be fed with Reasoning, which is yet nourished, but with murmuring) to make it appear, that lay men are not of such uncircumcised lips, but that they may lawfully speak the language of Canaan● and therefore, that neither they are any intruders upon the borders of the clergy, when they write in Arguments of divinity; Nor the Overseers of the Church commit any oversight, in allowing them to do it. It seems, It is conceived, They have the like advantage over Lay men, 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 ve nihil quae ad te attinent? but as Menedemus justly replied; 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 Functions so peculiar and proper to the clergy; that they are not a● all feasible by a Lay man: but is Knowledge in Divinity, and Expressing such knowledge by writing, any of these Functions? None but a clergy man, can consecrate the Bread and Wine in the Sacrament: but to Discourse of the Nature and properties of a Sacrament, what hinders but a Lay man may be capable to do it? To Pronounce absolution of sins to them that are penitent, is a work that none can truly do but a clergy man; but to write of the Nature of Repentance, and of the Conditions of such Absolution; what hinders but a Lay man may be able to do it? Concionari E●suggestu; To ●preach publicly in the Church; is as unlawful for a Lay man, as It is for a Private man to take upon him, to be the King's Herald: but to make Observations upon places of Scripture; is no more unlawful for a lay man; than It is for a private man, to make explanation of the King's Proclamation. May we not justly then, revive here the old Exclamation; O Tempora; O Mores; was there a time, when Saint Ambrose, scarce yet a Christian, was Elected and allowed to be a Christian Bishop; and consequently to Preach publicly the Doctrine of the gospel: and are the times so altered now; that a Christian borne; bred and brought up at the Feet of Christian Camaliels; shall be thought unworthy to publish writings in Divinity● and why thought unworthy? Is not this the Prime reason; lest the Doctrine of the gospel should be tainted with errors; and receive impurity from Lay men's writings; and therefore None but Clergymen, fit to do it. But who sees not that this Reason is thrust upon Lay men through Clergymens' sides? For, are all clergy men's writings, free from such tainting? Was not Origen a clergy man? yet how many; how gross errors had their original and beginning from him? Was not Tertullian a clergy man? yet if his writings be arraigned of heresy; he will scarce be found worthy to have his clergy. And not to insist upon the ancients; (of whom scarce One, is sine Naevo) Is it not so also with the moderns; and not with the Ordinary Flock only, but even with the Arie●es Gregis? Was not Arminius of late, an Aries gregis● a clergy man? yet how do his writings swarm with errors? By this Reason then, both Clergy & Lay, are like to fall into an equal degree of praemunire; & so either Both of them to be Excluded; or Both of them to be Admitted. But why should It be feared, lest the Doctrine of the gospel should be tainted with Errors, by Lay men's writing? Is it, because they cannot attain to a sufficient portion of Divine knowledge? but what should ●●inder, that a lay man may not attain to as much knowledge, that It may as justly be said of him, as was said of an ancient, Doctissimus Vneliquaque Varro? For what would they make Lay men to be? would they have them be thought only gross-headed fellows; so uncapable of Learning, that they never go further, then Ruerilis and their Accidens? As though to attain to Legit ut Clericus; were the uttermost height of a Lay man's learning? Doth not the whole stair case, by which all Learning human and Divine, is ascended up by, lie open before them? Have they not alike Gifts of Nature; alike helps of Art? have they not as much conference with Learned men; as much plenty and supply of books? have they not equal leisure to study; equal will and Desire to learn? and indeed, what One step, in the whole Ascent of Learning is wanting to them? To say; they want yet the step of taking Holy Orders; this will prove nothing to this purpose. It is indeed a high step, in the Ascent of Sacred Character; but in this of Knowledge, It seems to be no step at all. For doth conferring of Holy Orders, confer any thing to Knowledge? If this were so: then most likely, It should have done it, when Christ, a most powerful Agent in all he did, conferred Holy Orders upon the Apostles, but It appears, this gave them no knowledge. They who think, the Apostles were made Priests and received Holy Orders by virtue 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 were before. It will appear, their Illumination came not with Hoc Fa●ite; but with Insufflavit in eos: when Christ breathing upon them said; Accipite Spiritum Sanctum: & not then, complete neither, till Ten days after his Ascension, when the Holy Ghost Descended, and sat upon them in Cloven Tongues. So as, the wonder which the Jews made at Christ; how he came to be 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 we have no Miraculous learned men, no Egyptian Anthony's, now a days: None that attain 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 denied, but that our Church is now stored with Learned Divines; with admirable Preachers: with profound and sound interpreters, as much as this, or any other particular Church, ever wa● or is; but can we attribute this, to their takin● orders; or to their takin● paines● Is there any ● them, of whom it ma● 〈…〉 〈◊〉 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, 〈…〉 them no knowledge. They who think, the Apostles were made Priests and received Holy Orders by virtue of those words of Christ at the Institution of the Eucharist, Hoc Facite, (as some there are that think so) let them show, that after these words, they continued not as very Ignorants in the Mysteries of salvation as they were before. It will appear, their Illumination came not with Hoc Facite; but with Insufflavit in eos: when Christ breathing upon them said; Accipite Spiritum Sanctum: & not then, complete neither, till Ten days after his Ascension, when the Holy Ghost Descended, and sat upon them in Cloven Tongues. So as, the wonder which the Jews made at Christ; how he came to be so learned, who had never learned; was continued in the Apostles, how they came to speak so many Tongues, who were never taught any. But Miracles ceased with the Apostles times: and we have no Miraculous learned men, no Egyptian Anthony's, now a days: None that attain 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 denied, but that our Church is now stored with Learned Divines; with admirable Preachers: with profound and sound interpreters, as much as this, or any other particular Church, ever was or is; but can we attribute this, to their taking orders; or to their taking pains? Is there any of them, of whom it may not be said: Multa tulit fecitque puer, sudavit & alsit? If then Scrutamini Scripturas be the only way now left, for attaining of Divine Knowledge; and if Lay men have 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 attain a sufficient portion of Knowledge, after edifying himself, to edify others; and having such Knowledge; why not fit, or rather indeed bound to communicate it to others? Unless we think such Knowledge to be none of the Talents of which Christ in the Parable saith; that an account shall be required. Are they commanded to search, and shall they not be allowed to tell what they find? May not men have Sacras Dotes, though they be not Sacerdotes; and may they have them and shall they be denied to use them? shall a Godly man meditate in the Law of God, Day and Night; and shall God's Blessing such meditation, bring forth nothing, that may be worth the writing? Or if any thing of worth, by such Meditation be brought forth; shall it therefore be cast forth, because written by a l●y man? What were this, but to appoint God, by what Messengers he shall send his Presents, Or rather, to refuse his Presents, if he send them not by messengers, of our appointment? Not much less, then as if the Apostles should have refused to be instructed of Christ's Resurrection, because they were women, and none of the seaventy Disciples that told the● of 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, 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 be despised: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: It is a wrong to God himself; to refuse to make use of either his gifts or his blessings, in whomsoever they are found to be. If I should here challenge Moses, Joshua, David, Solomon, and the Prophets; all the Pen men of the old Testament, to be of the number of Lay men; No man I think could justly deny them to be so: for though there be divers kinds of Unction; as Regalis, Prophetica and Sacerdotalis: yet they are all distinct, and enter not common with One another, and therefore when David entered into the house of God, and did eat of the showbread, he did that, which was not lawful for him to do; but only for the Priests: It was not his Vnctio Regalis or Prophetica, that could privilege him to do it; and if there had been in him, any degree of sacerdotal unction; It should not have been as absolutely unlawful for him to do it, as for them that were with him. But to let the other stand by; may we not be peremptory, to take Joshua and Solomon; who were neither Priests nor Prophets; but puri puti Laici; yet Both of them, writers and pen men of holy Scriptures? You will say; These were men Divinely Inspired; and these Gifts in them, were extraordinary, whi●h in Lay men now a days 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; we may well think, of ordinary, much more. Next to the work itself, of Penning the Scriptures: that work of the seaventy Interpreters; is in matter of Scripture the greatest that ever was done, and what were those seventy interpreters? were they not most of them, if not all of them, Lay men? For how ●lse could they be six out of every Tribe; as all historical Authors make relation! If then Lay men were the first Penners of Scripture; and Lay men the first interpreters of Scripture; shall they have this for their labour, that Lay men shall be excluded; from meddling with Scripture any more? but seeing they have been thought worthy to be God's Instruments in the greater, how can it be thought or who can think 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 general precept: but that lay men must take them at second hand: and they, no doubt have reason to tie up Lay men's hands 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 conceived more Incongruous? much like, as if they would allow men to marry, and not allow them to have children; or if to have Children, yet not to be Legitimate; for, what is their writing, but as it were the Issue and offspring of their Reading! Not, that every one that reads, must presently be a writer; no more than every One that marries, of necessity hath Children; but that where the One is lawfully permitted, the other cannot reasonably be denied. You will perhaps Infer, that if laymen be allowed to be writers in divinity; they may as well be allowed, to be Assistants in counsels, where Points of Divinity are Determined, and who ever heard of such Assistants? but may we not more truly say, who ever heard of such an Inference? as though because 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 be of the King's counsel? For though we allow of lay Divines: yet we are no Patrons of Lay Elders: though we give them place in theological mootings; yet we give them no seats in Ecclesiastical Tribunals; They may be reckoned Inter Scriptores Ecclesiasticos: though not in the reckoning of Patres Ecclesiae. And yet even this Assistance of Lay men in counsels, not perhaps so strange a matter, as they would make it. Doth not Nicephorus in his History, make mention of a Lay man, who in the Praeludium, I may say, of the Great ecumenical Nicene council, spoke some words that were hearkened to with great attention; and gave no small furtherance to the business in hand? And not to stand gathering up such crumbs; Did not the counsels assembled by the Apostles themselves: Did not this first council of Nice, & indeed all antiquity, admit always Lay men to be amongst them? did not Pope Adrian himself admit lay men in the council of Lateran? and did not Pope Nicholas in another council give a reason for it, that seeing Faith is Catholic and common to all men; It therefore belongs as well to Lay men as to Priests; to be admitted i● 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 errors, who in counsels holden for Composing Controversies in Religion, would have laymen to be admitted, and to have their voices? which is indeed no more than for which, Gregorius Neocaes●riensis, an ecclesiastical writer, allegeth a Canon that makes it lawful. But why then is it said, the priest's lips shall preserve Knowledge? For if Priests be appointed the Keepers of Knowledge; what have Lay men to do, with any thing in their Keeping? But of whom was this spoken? 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 tied to the Priesthood; when the Priesthood itself, was tied to one Tribe; but now that the Priesthood is set at liberty; and no longer tied to One Tribe; now, Knowledge also is set at Liberty; and no longer tied to the Priesthood. And though we be not all Priests in office, yet we are all Priests in capacity; as being capable of that knowledge which is required in Priests: and that which Saint Peter calls Regale Sacerdotium, the royal priesthood, extends no less to lay men, then to them of the clergy. But chiefly perhaps, It is justly said; The lips of the Priest shall preserve Knowledge, because to their custody were committed the books of the Law; and they appointed to Read and expound them in their Synagogues. But what makes this against Lay men now; to whom the books of the Law and of the gospel, lie as open as to Clergy men themselves? 〈◊〉 of whom It is said; They shall be all Docti à Deo; and shall know God, à Maximo usque ad Minimum; Not that the Teaching of clergy men should be neglected, but that the Learning of laymen should not be contemned. Or may we not conceive; It is justly said; The lips of the 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 justly be It cannot justly be 〈◊〉. Or lastly perhap●● it not ●ignanter said: The lips of the Priest shall preserve Knowledge, because the Viva Var of public Instructing, which i● the work of the lips, is properly belonging to the Office of the Priest; but It is not said; The pen of the Priest shall preserve Knowledge; because to Illustrate or Demonstrate by writing, which is the work of the pen, hath always been allowed, as Common with the laity. If Origen had gone no further than the pen: had only written Treatises in Divinity, whereof he writ many; as also Tertullian did; before he entered into Holy Orders; he had never for that, been reproved by the Church: but when he would go as far as the lips; go up into the Pulpit; and Preach publicly 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 those no mean 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 clergy men Interpret it: For it is not the person of the interpreter; but the manner of Interpreting, that makes it to be private; and therefore a clergy man, may make it of private Interpretation, if he follow his private sense; and have no Guide but his own Spirit; and a Lay man may make it, of no private Interpretation, if he be guided by the conduct of the spirit that 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 he not refer us rather Ad Res● than ad Personas? if Moses had considered Quis and not Quid: he had never entertained the Instructions of his Father in Law Jethro, as being a Gentile. How many books, are aamongst learned men, held in high account, whose Authors yet are altogether unknown; and would you have them be rejected; because perhaps the Authors of them, were but Lay men? shall you not in so doing, reject many excellent Writings of the ancient Fathers, who writ many of their books, before ever they entered into Holy Orders? How much better may that be applied to Lay men here, which Christ spoke in his own case; if I have spoken ill, reprove me in it: but if I have spoken well, why do ye strike me? and if no man can call God, Lord; but by the Holy Ghost; may we not be sure, that a Treatise, orthodoxly and piously written in Divinity: is à Spiritu sancto; a work even of God; whosoever be the ministerial Author? If Christ were Flos Horti, a Flower of the Garden; then indeed None but gardeners should have Right to gather him: but seeing he is Flos campi; a flower of the Field: Now he lies open for all to gather; and gardeners have no more Right, nor means to gather him then any other. If the Scriptures were as the Sanctum Sanctorum of the Temple; into which none might enter, but the highpriest; then indeed we might well think them to be Adyta non adeunda; No matters for Lay men to be suffered to meddle with: but seeing they are as the Atrium, the common receptacle of all; and that Not only 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 with them, may not be Intelligent of them; & why Meditating in them, Day and Night, he may not bring forth something worthy of the light? It is said to be a Tenet among the Turks, that their Alcoran which is their Scripture; is not to be understood by study, but by Illumination; and that Illumination is proper to their Priests; and never influenced upon the laity; but I hope, this Tenet for understanding our Scriptures, shall take no hold, amongst us Christians. To conceive that Lay men's writing in Divinity; is an Affront to the clergy; is the conceit of Joshua in his Non age; a simple conceit; It is rather a Glory, and aught to be a joy unto them: For what greater joy to a shepherd, then to have his flock thrive? what greater Glory, to a Master, then to have his scholars prosper? and what are Lay men to the clergy, but as sheep to Pastors; and as scholars to Masters? who knows not that clergy men be as Pilots in the ship of the Church; and worthily sit at the helm; and Is it any prejudice to them, that Lay men be suffered to row at the oar? who doubts but clergy men, are as captains and Leaders of God's Armies: and may not Lay men therefore be allowed the place of soldiers, in fighting God's Battles? Clergy men no doubt, are the Prime labourers, in God's Harvest; but may not lay men therefore be allowed to be Gleaners? Though clergy men be distributars of Christ's whole loaves; yet without any prejudice to them; Lay men may be permitted to gather up the Fragments. Is it not enough, that Lay men strike sail to the clergy, as they pass by, but they must be wholly excluded from following the Fleet? Would not Moses have said in this Case; Envy ye for my sake? would God that all the Lord's 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, than when but a few bring in, though Every One a great deal. And (not to bear too hard a hand upon Lay men) Is it not congruous that as clergy men are permitted to do many things, which yet more properly belong to the laity; so Lay men, may be allowed to do some things, which yet we may grant, more properly to belong to the clergy. And have I not now, spoken a 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 own heads; yet at least, It cannot be denied, as a thing fit to be permitted by superiors. For so, all Inconveniences Pretended will be avoided; Neither Schism will be occasioned; Nor errors creep in; Neither Laymen will be denied the Use of their Talents; Nor clergy men abridged, in the honour of their Calling; but all will be done in that decent order, which is fit to be Observed, in the Israel of God; and in the Flock of Christ. For indeed, though S●●ntamini Scriptur●s be said to all; and all in general are Commanded to search; Yet all do not Search; but the greatest number, are willing to take their ●ase; and leave Searching to them that will. Again, of those that do Search, all do not find; but whether by carelessness, or by being dim Sighted, in stead of Finding, they oftentimes lose themselves; again of those that do 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 barn; again of those that find matter of worth; All, is not presently such, that seems such in their own Eyes; It must not therefore be done here as was done in Israel, when there was no King; every one to do and write what he list, but we have Reges and Regentes; Men Positos quasi in Specula, set as it were in sentinel: to whose Care it is Committed; Vt Ne Quid Ecclesia Detrimenti capiat, that the Church be not any way endamaged: who amongst their other Honorary functions, are to overlook such Searchers; and to Examine, what It is they find; and if they find their Findings to be for substance, such as Recedes not from analogy of Scripture; and for Use, such as may Conduce to the edification of the faithful; Then It is their Parts, of Private to make it public; and to receive it, though but as the poor widow's mite, into the Gazophylacium of the Church, that so, not so much as the Fragments of Christ's Lo●ves may be lost; but all gathered up, and put into Baskets. This Restraint, of Publishing books without Licence; is, no doubt, a laudable custom in the Discipline of the Church; but yet a custom, of which it may be said, Non suit Sic ab Initio; For in the first times, and even to these last times, both clergy men; and Laymen; might write what they list; and Publish what they writ; which perhaps made Solomon say, Faciendi Libros nullus est Finis; but now at last, the Doctrine of the gospel being thoroughly sifted, and settled; It hath seemed good to the governors of the Church, to make a Restraint; yet so, that even those, who allow not Lay men to read the Scriptures without Licence; yet with Licence, allow them to write of Scripture; and would it not be strange, if our Church which allows Lay men to read the Scriptures without Licence; should not with Licence, allow them to write? But because myself a Layman, speaking for lay men; may be thought partial in the Cause; or rather, because Reasons have not their strength, so much in themselves, as from the person that delivers them; hear, what Cleargymen, themselves say; and what allowance they give to Laymens' writing. Take Saint Austin, One of the soundest Fathers, and of the soundest times; who though he have written no Treatise 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 layman's 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 Laico, praedicanda & Imitanda humilitate, vera Didicisse. An humbleness he accounts it in a clergy man, to learn of a Lay man; but yet an humbleness, worthy to be praised, and fit to be practised. About his time and soundness, is also Saint Jerome who upon the Epistle to the Colossians; writes thus; Hie Ostenditur, verbum Christi, non sufficienter, sed abundanter etiam Laicos debere habere; & Docere se invicem, vel Monere. But come to our own times; which, as by men's curiosity they are fuller of Scruples; so by growth in Divine Knowledge they are fuller of Resolutions; and hear, what Doctors of the 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 judicia Dependentia & subalterna; quorum, unum est Publicum; all ●d, Privatum: Hoc quidem, Omnibus Fidelibus Concessum; Illud Vero solis in Ecclesia Ordinatis. We acknowledge there are in the Church, under God, the only Independent Iudge● Two dependent & subalternate judgements; whereof, the one is public, the other, Private: This, granted to all the faithful, That only, to pastors ordained in the Church. With him, concurres in Opinion; Daniel Chamyere; a learned Divine, and a famous writer of late time; who Declares himself 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 adds: Et quia Deus sui Spiritus Dena variè distribuit; Docuit Experientia, Nullius hominis Fidelis in hoc negotio aut voluntatem Damnandam; aut Conatum, Detestandum. we pronounce it lawful for every Christian, as to Read, so to Interpret Scripture: yet observing the degrees of several callings; namely that Pastors exercise their public Function as pastors; & Private men, their Private parts: and then adds, and seeing God doth diversely distribute the Gifts of his Spirit; Experience hath taught us that in this kind, neither the will of any faithful man, is to be Condemned, nor his Endeavour to be Despised. To these may be added Infinite other; all Pedibus euntes in eandem sententiam: all agreeing as an Unisone in music, in this Tenet. And now that you have heard, how it is De Iure: look into the Registers of Time: and see, how it is De Facto; and what the Practice in the Church hath always been. Under the Law, the Scribes and Pharises were no Priests; yet who greater Glossists: who more frequent interpreters of Scripture than They, under the gospel, after the Apostles: and in the Primitive time of the Church: how many Lay men doth Saint Jerome, in his Catalogue of famous ecclesiastical writer's Record: amongst others, Ar●stides, Hegesippus, Justinus, Modestus: Musonus, Heraclius, Apollonius, Maximus: of whom, some writ Apologies for the Christian Religion: some Disputations for convincing of heretics: All, Arguments of Scripture, and points of Divinity. After these men to our time; have run out many Hundred years, yet not so many days in these hundreds of years, as lay men writers in matter of scripture: 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 think it a local error, and but of some One Country; Look into all countries; and see how the practice hath gone: look into Italy; there you shall see Picus Mirandula; an Earl and a mere Layman: look into France; there you shall see Philip Mornay, a Baron of that Country; & a mere laymen; look into our own Country of England; here you shall see Sir Thomas More; a chancellor of the kingdom and a mere Layman; Alk of them, writing Treatises, in Divinity● & handling Arguments of Scripture. I name but One in a Country, where but for tediousness, 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 lawfulness of Lay men's writing in Divinity; I seem, methinks, to have offended rather in excess, then in Defect of showing it; at least to have said so much, that whom it cannot satisfy, yet it may persuade; and whom it cannot persuade, yet it may satisfy: and serve sufficiently; both Impellere volentem, and Nolentem trahere. AN ADDITION TO THE apology. ANd now having spoken sufficiently in justification of Lay men's wtiting in Divinitye It will not be unfit, to say something in celebration of their study for enabling them to write: that it may appear they come unto it, if not in Saul's Armour, yet at least with David's weapons; with a Sling and with stones, sufficient for overthrowing of any Goliath: and then if it can be proved that Lay men may attain to as much perfection in knowledge, 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 seek to parallel them, and make them go Passabus ●quis; as fast a pace as they, there is none can justly take exception seeing there is none can challenge any Prerogative; and Comparisons are never odious where the Endeavours only and not the Merits; or the Merits only and not the Persons; or the Persons only, and not the callings are compared. And we may be allowed to say; that if a Clergy man be Pedibus celer, & Pernicibus alis; a Lay man is not behind him in the like Instruments of speed; and therefore may make equal progress in Learning, in equal time; and thus far there will appear no Inequality between them. It is the saying of a Heathen man; & though of a Heathen man, yet a true saying. Di● omnia Laboribus vendunt, which we may Christianly translate: God s●lls all things to men for labour: meaning that he loo●es for no other money from us for his wares, but only our labour. If then it can be proved, that Lay men lay out as much of this money with God, as Clergy men do; how can it be doubted, but that lay men may have as much of God's wares as Clergy men have? For when David saith, Blessed is the man that meditates in the Law of God, day and night; do we think, he means 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 labour? for with whom the greatest Incitements are, form them we may expect t●e greatest Labour. One great Incitement to Labour, is Spes Lucri; Hope of gain; as it is said: ●●cri causa Currit Mercator ad Indos; the Merchant for his profit will run from one End of the world to another, Another great Incitement to Labour, is Reputation: as It is said; Honos alit Artes: Omnesque Incenduntur ad studia, Gloria; Honour is the Fomenter of Arts: and glory an Incentive to study: 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 than Both these: and that is; The Love of Learning and the Delight he takes in study; for where this love is; all labours seem easy; all time seems short; as was seen in David; who, though nothing be more dear than Life; and nothing maintains 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 only makes the good stomach; 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 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● The end of a thing is always more Intentively aimed at, than the Medium to that end; and seeing clergy men for the most part, make profit and preferment the End of their studies; Learning but the Medium: what marvel if they seldom attain to more than a mediocrity of Knowledge: so much as may serve to make then capable of Pre●erment: and then give over studying; as thinking that further Learning would be but superfluous: that all this while they may be rather said to have studied the politics than Divinity; but the Lay man, having no end in his study, but his study; and seeking not Learning for Preferment; but accounting the Learning itself to be his Preferment; he never thinks he hath enough, though he have never so much: and It may be 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 drinks, the more he thirsts & desires to drink; the more learning he attains, the more he labours to attain more; and Now, which of these Two, is the likelier man to attain to that height of Learning: of whom It may be said: jamque arce Potitus, Ridet anhelam, tes duri ad saftigia montis? Besides the clergy man hath many actions, Incident to his calling, which call him away from actions of Study: many employments which are as rubs in his course of Learning; where the Lay man is free to be Totus in Libris: wholly at his book; and hath nothing to do 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 progress in the course of Learning? Again the clergy man oftentimes enters upon the study of Divinity, ut Fors o●●●cerit illi: rather by Ca●●al●y and chance, then by his own 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 natural Inclination leads him: and Now, which of these Two, is the likelier man to attain the greater Perfection in Divinity; he that enters into the study, if not against his will; at least Inuita Minerva: or he that enters into it, by the only Inclination of his Genius? And of this, if we desire Examples, we need not go far to seek them, having had Two men in our time (to speak of no more) the One of our own Country; the other of a neighbour-Nation. I mean Sir Francis Bacon Lord of Verulam; and Isaac Casaubone: Both, Lay men; and Both so excellent in all kinds of learning; that if they would have showed themselves in the orb of divinity, as they did in lower spheres; they might have shined as stars of the First Magnitude, among●● the Greatest of the clergy. And though we may read of many clergy men, that have been excellent scholars, and admirable Divines; yet if we could look into the course of their lives; we should find, that the greatest part of their Learning, they got being Lay men, as indeed the Lay man's life is sittest for study: the clergy man's for Practise. And because the mind is more Intentive, where the object is more Attractive; It will not be amiss to say something here, of the Excellency and pre-eminence of Divinity, that it may appear, how much more of the Adamant there is in it then in any other kind of Learning; & therefore no marvel if men's minds be drawn unto it, with a kind of violence; at least with more than an ordinary Inclination: It is true all other kinds of Learning have their several pleasures; & their proper ways of delighting the mind: natural Philosophy Delighteth with the curiosity and search of causes: mathematics Delight, with the subtlety and certainty of conclusions: Poetry Delighteth with the Rapture and Liberty of Invention; rhetoric Delighteth with the sweetness of stile, and flowers of expressing; and so of the rest: but all these Arts, though they be pleasing for a time; yet they leave in the mind a kind of guiltinesse● that the time spent in them, might better have been spent; as the famous Poet Virgil, after his excellent Elaborate works 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 of Saint Jerome, that he was haled in his sleep to a tribunal; & there cruelly beaten for affecting rhetoric so much: and spending so much time in Cicero: And as for philosophy; St. Paul affords it no better a title, then to call it vain philosophy: and thus; all human learnings have their Remorses: only divinity though it persuade to Repentance yet it never Repents: but is the only study, that redeems the time, and justifies her Children: And though she scorn not those other Arts; Yet she holds but little fellowship with then: as being herself Queen: & They but handmaids. Again where all other studies have both their use, and delight ended in this life and all their Characters blotted out by Death, yet the study of Divinity leaves in the mind a kind of Impression, that (as some think) 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 of the Next: but in a full measure, Prepares us for the Next. In all other studies, It is enough, if we observe, Philosophandum, sed Paucis; a certain 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 go, the fairer 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; we by the fruit of Divinity are admitted now to Converse with him in Spirit; and though by it' We come not to know so much of the Creatures as Adam did; yet certainly we come to know more of the creator than Adam did; For by it, we come to know the Incarnation of the Son of God; a mystery which the angels desired to know, and knowing admire: we come to know the Nature of God, which transcends all metaphysics: we come to know the Power, of God which transcends all Fictions of poetry: we come to know the wisdom of God, which transcends all politics; we come to know the creation of the World: which transcends all Philosophy: that we may truly say; all the Tomes of all other Arts, are but atoms compared to this of Divinity. Divinity teacheth us Humility and Charity: Two virtues, which moral 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 us, that the way to be Rich, is to be Godly; that the way to be Honourable, is to be Humble; that the way to happiness, is Adversity; that the way to salvation is Repentance; that the way to life, is Mortification. Divinity makes us certain of the Immortality of the soul; a Secret to which human Learning never approached but with doubting; makes us certain of the Resurrection of the Body a Secret to which human Learning never approached so near as doubting Divinity makes us foresee; that, which we cannot see; makes us know that which we cannot Comprehend: makes us believe that which we cannot imagine. Many are the troubles of the righteous 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 & Doubts: in which, there is no other learning that can afford an Ariadne's Thread to guide us, but only Divinity; for this discovers to us all the snares that are laid by the world to entrap us; all the subtleties that are used by Satan to deceive us; which no other learning discovers; because none acknowledgeth. By reason of sin, there is grown an Enmity between God and us: in which miserable Estate, there is no kind of Learning can set the mind at Peace; but only Divinity: for this assureth us, the promised seed of the woman to bruise the serpent's head, the only means for Reconciling us to God; which no other learning can assure; because none acknowledgeth: that we may truly say, all other learnings are but Crepundia, toys to please Children; & indeed they please us no longer, then while we are Children in Knowledge: as Saint Paul saith; when I was a child, I spoke as a child: I thought as a child, I did as a child; but when I came to be a man, I put away all childishness: but how to come to be a man in knowledge; and how to put away the childishness of ignorance; there is no other learning but Divinity that informeth it, because there is no other kind of learning, that acknowledgeth it. The Jews among many their Fables of God, have this for one; that every day he spends certain hours in studying the Talmud; which is their body of Divinity; a blasphemous Fiction, but yet a Fiction, that adds as much to the honour of Divinity; as it Derogates from the honour of God's Deity. He that studies Divinity, is continually meditating in the Law of God; & he that doth so, is Pronounced blessed, by the Prophet David, but he never pronounceth them Blessed that study the mathematics, or the politics, or philosophy: no Alas: for these are the Learnings, of which Solomon saith: he that increaseth Knowledge increaseth sorrow; but than he means not the Knowledge in Divinity; for the more this Knowledge increaseth, the more it fills the mind with the true objects of joy; with which, all sorrow is Incompatible; but only that sorrow for which we have not, never shall have cause to be sorry. If Knowledge were not a thing to be Desired; the Cherubins that are angels of Illumination should not have so high an Order, in the hierarchy of Angels as they have. But than it must be a knowledge that tends to his Glory, who is the Fountain of Knowledge; which no learning teacheth but only Divinity. What avails it to know a world of secrets, if we know not the secret of the world, to what end it was made; thereby to glorify him that made it? which no learning teacheth but only Divinity. What would it avail us to know the Nature of all creatures, that we could give them Names expressing their Natures as Adam did; if we should not know the creator and his name ●ehova; revealed first to Abraham; which no learning teacheth but only Divinity. There is but unum Necessarium, as Christ saith: but one thing Necessary; and this one Necessary thing no learning teacheth, but only Divinity: and if Divinity only teach the one thing that is necessary, than all other learnings teach that which is superfluous; what marvel then, if as Saint Peter said to Christ of himself and others: Behold, we have Left all to follow thee; so many Excellent men in ancient times, have left all other Learnings to study Divinity; as Origen and Saint Austin did; who left their schools of rhetoric, to be scholars in Divinity, as Saint Cyprian did, who left his study in astrology and Curious Arts, to be a student in Divinity; as many Emperors and great Princes have done; who after many glorious achievements in the World, have left at last, I may say, their studying the politics; and betaken themselves to a private Life, to study Divinity; for this only teacheth us both to know God and ourselves; this only instructeth us both to Live well, and Die well; this only informeth us, how to make use of the Present time, in providing for the time to come ● without which, all study is but idleness; all Learning is but Ignorance: and therefore O my soul; Let other Arts have their portions with Ishmael; but Let the study of Divinity be thine Isaak and Inherit thee: Let other Learnings have some place in thy Memory; but Divinity only in thy Assection; Let other studies be thy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy Vacation; but only Divinity thy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy Negotiation; for (to use no worse comparison) he that leaves Divinity to follow any other study: leaves the clear Water of the fountain, to drink of muddy streams. FINIS. MEDITATIONS upon THE Fall of Lucifer THE Fall of Babel was a great Fall: for when they had reared the Walls above the Clouds; and raised them up to the confines of Heaven; even than confusion took it, and laid 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 seat level with the angels; and nothing but God above him; was brought down into this vale of misery: where he hath no better a place to dwell in, than 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 greatness as in time. For where the Fall of Babel, 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 the highest to the lowest: from the best to the worst; or rather to a lower than the lowest● to a worse than the worst; seeing they fell into Hell, which had been 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 been none without it. The fall of Babel was but of a pile 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 remove rather than a fall; to a courser part indeed, but yet to a larger and of more elbow room, than where he was before; and but the same out of which, he was taken; and therefore natural to him: but the fall of Lucifer, was a fall, though not of Heaven itself, yet of a prime Creature of Heaven: and of a great part of the Host of Heaven; and thatto a place, no less made by his fall, then for it: and which is now the centre, or rather the sink of all falls, and of all that fall: a final, yet endless fall: though fallen, yet still falling, because into a bottomless pit. But how could Lucifer fall; that had such stays to hold him up; the props of such Heavenly gifts, as never Creature, that was but only a Creature, everhad, before or since? Gifts of knowledge and understanding; gifts of strength and power: gifts of brightness and splendour; and were not all these gifts, of force sufficient to keep him from falling? could not understanding make him know the danger; could not strength make him shun the danger; could not brightness make him see the danger: but that he must fall headlong into it: as one that had neither sight nor strength, nor understanding? O my soul, These gifts are all excellent; but their excellency is nothing, where grace is wanting; and though Lucifer had grace too in excellency, yet he had not, It seems, the excellency of grace; his grace was inferior to his gifts: and therefore as inferior, was overthrown by his gifts: his understanding made him Altum sapere; his strength made him Altum petere; his brightness, made him Altum spirare; so that, all these gifts, though in themselves excellent; yet having not equal grace to wield them: were but as so many instruments to procure his Fall. But yet how could Lucifer fall, that was an angel? seeing angels are spirits; and spirits are airy and light: and have no weight to press them down as bodies have: but are borne up with their own lightness as with wings: though there be nothing under them to bear 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 local falling, as bodies be: which is indeed a translation rather than a falling; as Henoch was translated when he was taken up to Heaven: there never properly was a falling, but this of Lucifer and his angels; 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 angels to be Devils: a fall in condition; for they fell from happiness into misery: a fall in glory, for they fell from light into darkness: and that which is most of all, and the cause of all, a fall from God's favour to his anger; and therefore finally, a final fall; and which can never be but a fall: for it is not Origen can persuade us, that a time will come; when all the apostate Angels, shall be restored again, to the same estate in Heaven they were in, at first. Indeed man, who fell not of himself, but was thrust down by another: hath had the favour to be raised up by another: but Lucifer who was not thrust down by any other; but fell of himself; hath justly been left to rise of himself; and seeing it is impossible, that he should rise being fallen, who could not stand being up; therefore Sedet aeternumque sedebit, Infoelix Lucifer: his fall is irreparable; and no hope left of any possibility, ever to rise again: and lest having the liberty of their prison, should give them any hope to be in time delivered; they are reserved in everlasting chains under darkness, unto the judgement of the great day: the day of which they said 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! 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 only the Highest! could nothing serve thy turn, but to be equal with God, who should not be God, if he could have an equal? 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 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 ourselves: but to be proud with God; seems a thing impossible: because there is nothing to be seen in God, that is not perfecter than perfection itself. But the truth is, It is the nature of pride to infatuate: and to make one see less in others; more in one's self, then there is: and this was Lucifer's case. He could not but know, that whatsoever he had: he had it from God; but he might think perhaps, that God had over spent himself in giving, before he was a ware, and had given him greater gifts than he left for himself: and upon this, might take upon him to be as great as he: when he thought himself to be as good as he. But O Lucifer, if this were thy thought, we may justly think, thy wit as little as thy grace: For though it be s●yd of the son of God, that Exinanivit seipsum; he emptied himself; yet but as son, not as God: but that remains entire still; and can suffer no abatement, notwithstanding any greatness of gifts, he imparts to any other. Indeed there is not in the World a more foolish thing than pride; which will always be climbing, when nothing is so unfit to climb as it: ●or he that will prosper in climbing, must begin at the foot of the Ladder; which is humility; and this, pride thinks scorn to do: or rather it thinks scorn, 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 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 something above them, is the hand of God: who if once he give over his hold; (and he gives over his hold, where he finds there is pride:) how can proud spirits choose but fall, when they have nothing 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 be thought, that Lucifer was not much discontented with his fall, seeingby his fall, he got to be Prince, the Prince that ruleth in the air. He might have stayed long enough in heaven before he should have gotten such a dign●ty; and if this be a fall, what is a preferment? For though the air be a meaner Country than Heaven; yet to be a Prince in it, pleaseth him better, then to be a subject in the other. For he is all for sovereignty: of his mind that said; Aut Caesar, aut Nihil: if he see but one above him; he takes no joy, how many soever he sees below him: But alas what avails it to have the title of a prince, and not the power? For what power hath Lucifer in the air, when all his walk, is but to compass the Earth; and can do nothing there neither; not so much as enter into Swine, but as he is fain to ask leave of God. O then the vanity of pride, that pleaseth itself with titles, where there is no Power. But Lucifer is of another mind; For if once he get but the title, It shall go hard, but he will quickly get the power too: and for all his fall, is not out of hope to attain his end. For though he cannot rob God of his worship; yet of his worshippers he can and will: that if the matter should come to be tried by number; he would not doubt to have more followers to take his part, than God: and then, this is glory enough for him, to be equal with God in number of followers, though he cannot be in power; and in deed if it be true, that in Heaven he 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 seen at the time of the great deluge; For there entered then into the ark but eight persons; and all entered 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 appears, the servants of Lucifer. But in what air is it, that Lucifer is a Prince? Is it anywhere but in airy and inconstant minds, carried about with every wind, and in whom there is no stability of grace? and to be a Prince in such air what is it but to be an airy Prince? without any solidness or substance in him; all in phantasms and shows; as he showed Christ, all the kingdoms of the World: but it was but a show; and he showed Samuel to Saul; but that but a show too; and his enchanters turned their rods into Serpents: and that but a show neither; for indeed all the power he hath: and all he can do as Prince of the air, is but to make a show; great promises; and great threatings, but all vanish into air; and therefore this but a poor amends for the misery of his fall; seeing his Principality●, is but a seeming Dominion: where his Fall is a sensible and real servitude. If you ask at what time it was that Lucifer fell; there be some will tell you, before the making of the World: but this could not be: seeing there was neither unde nor Quo: neither place from whence nor place, whither he should fall, till God had made the Heaven and the Earth. Others there are will say; upon the first day of the Creation: because then, God made the light: and the angels are said to be angels of light: and if made then; they also fell then: for they sinned as soon as they were made: and fell as soon 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 work 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 that he fell; whether sooner or later; It was too soon for us, seeing he was ready here on Earth to seduce us; as soon as we were made; as he had seduced others before in Heaven, as soon as he was made himself; to the end belike, that none should be longer innocent, than he himself had been: For Inveritate non stetit: he stayed not one jot of time, before he played his pranks in Heaven. He never stayed for Secundae cogitationes: For if he had stayed but so long as to bethink himself; could he have been so blind, not to see his error, or so improvident, not to prevent his fall? Oh the wonderful damage that is incurred by hastiness and precipitancy. Not Lucifer with all his gi●ts, but hastiness brought upon him, his miserable fall, and utter ruin. And as it is uncertain at what time he fell; so it is as uncertain to what place he fell: though no doubt, into Hell, if there be a Hell; but if there be none, whither then? and indeed where should any such place be? we are sure, Not in Heaven; For than it should have been no fall; and besides, Heaven and Hell are not only asunder, but opposite. And we may be sure, not in the Sea; For than there could be no Hell fire for water, and besides, Dives would never have made such moan, for a drop of water to cool his tongue. It might be thought to be in the air; because he is said to be the Prince that ruleth in the air: but that when Corah and Dathan went down quick into Hell: they were swallowed up of the Earth, and not of the air. And yet neither can Hell be in the earth, seeing the Earth is a solid body; and not likely to have any cavity so large to make a Hell; which must be able to hold all the bodies of the damned, that ever were, or shall be; 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 well think 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 infidel 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, why is there no such cavity in the earth to make a Hell; when by evident demonstration it is proved, that the thickness of the Earth is no less than seven thousand miles; and may not so vast a space afford room sufficient for a Hell: and for a Hell sufficient to hold all the souls of the damned; that ever were or shall be; when the body of one man was able to hold a legion which is at least six thousand devils; and devils take up as much room as souls? For as for the bodies of the damned, there needs no room in● Hell for them; (Unless now and then perhaps, for two or three such as Korah and Dathan) until the day of judgement: For bodies come not there till then: and then there will 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 souls; of which enlarging of Hell, the Prophet Fsay saith thus; Hell hath enlarged herself, and hath opened her mouth exceedingly: as if it were the condition of Hell, to grow always greater with the occasion; and therefore no need to fear, 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 angels neither, shall we therefore think, there are no angels? But as he forbears to speak of these persons: so he ●orbeares to speak of this place: and both perhaps for one reason; because his purpose is to speak 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 do; and others as worthy to be credited as Moses. And to go no further than 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 speak out of the midst of Hell; but what midst of Hell, if there be no Hell? doth not the Prophet Am●s speak in the person of God; Though they dig into Hell; thence shall my ●and take them; and dig into hell, 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 to believe Christ: and Christ saith thus; whosoever shall say to his brother, Thou fool, shall be in danger of Hell sire; but what danger of Hell sire, if there be no Hell? and again; fear not them that can kill the body: but cannot kill the soul; but ●eare him, that can cast both body, and soul into Hell ●ire; but cast them into Hell fire he could not, if there were no Hell ●ire, to be cast into And indeed if there were not a Hell; God's Kingdom would be defective in the coercive part: there would want a fit place for execution of malefactors: and for imprisonment of offenders. In which point, God hath been so provident; that although the devil sinned from 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 appears by the words of Christ, go ye cursed, into everlasting fire; prepared for the devil and his angels. wherefore O my soul, be most assured, that there is a Hell sire; the place into which Lucifer and his angels 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 showed his pride towards God? was it in contesting with him about his sovereignty? 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? some indeed have thought but only in thought: but this is not likely; for could he, by only thinking, have drawn such multitudes of Angels, as he did, into his faction? some again have thought, he took it in scorn at God's Hands: that his Son should take upon him the nature of man; and not of angels; wherein he thought himself disparaged; and thereupon grew murmuring and rebellious against God: but neithe● is this likely: for that secret of Christ's 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 knows to what it might have grown, if God had suffered him never so little, to have stayed in Heaven? But how should Lucifer come to sin, being created in so great holiness, as no doubt he was? was it not, that seeing himself in state of immortality, he knew he could never perish; and the knowing he could not perish, made him stand upon himself; and admiring his own gifts, neglect the giver? For otherwise, it is as impossible to conceive, how he should ever come to commit sin, being created in such holiness; as to conceive how there should be sin, for him to commit, when there was no such thing as sin created. It seems therefore he created it him●●●fe: which perhaps Christ meant, when he said; Diabolus est mendax & Pater ejus; the devil is a liar; and the Father & creator of lies. For he, seeing God to be a creator: and knowing himself made Ad similitudinem Dei; after God's likeness: thought perhaps, he might lawfully do as he saw God do: and be a creator as well as he: And why not be Similis Altissimo: like to the most high; being made, Ad similitudinem Altissimi: after the likeness of the most High? upon which false ground seeking to be like God in sovereignty; where he should have sought to be like him in holiness: he became as it were the creator of sin; For alas, what other creature ●ould he make, if he would needs be making creatures, being a Creature himself, but only sin? that now, as God said afterward of Adam as it were in scorn: Man is become like one of us, knowing good and evil: so of Lucifer, he might say in scorn; Lucifer is become like one of us being a sovereign, and a maker of Creatures. 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 local; for that, though from the highest to the lowest, was yet but a finite ●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 sin itself, which next to the infiniteness of him that is infiniteness itself, is infinite. But why would God so severely punish a first offence; and of a first offendor; and of one that knew not what punishment meant; and had never had example, to make him take heed? was it not that this first sin, should not have been the last, if the offendor had been suffered to scape unpunished! and therefore was not more a punishment, than a prevention. And could any severity be too great in punishing an offence so insolent; an offendor to impenitent? For do ●e think he would not do it, if it were to do again? no doubt he would: he could no more leave off his pride; then the Leopard can leave off her spots: the greatness of his gifts was all employed to make great his sin; or rather indeed was great with sin; and he could no more contain himself, from bringing forth sin; then a woman can contain herself, from bringing forth the fruit of her body; and a● no woman ever hated her own flesh; so Lucife● could never come to hat● sin, which was his own issue: and we may know the continuance of hi● ambitious aspiring by this; that notwithstanding his fall; notwithstanding the servitude by his 〈◊〉; notwithstanding the ●orments in his servitude; ●otwithstanding the bitterness of his torments; ●et amidst all these affli●●ions, his mind 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 〈◊〉 do him homage; and 〈◊〉 fall down and worship 〈◊〉, therein exercising his ambition no less i● Earth, than he had don● before in Heaven. But why do we call 〈◊〉 the fall of Lucifer; an● not rather the ejectmen● or the banishment; or the expulsion, or some suc● word, as might expres● some angry act of God, 〈◊〉 repressing his insolence and punishing his pride indeed because it is the fittest word: for if w●●●●ld call it by any of 〈◊〉 other terms, it ●●ght seem to intimate, 〈◊〉 if it put God, to some ●●●at business, 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 himself; and there needed no more; for than he presently fell; not se● much by God's power; a● by his own weakness; No● by any weight of body● which he had not; but by the weight of sin, which was as plummets of lead, to press him down. And that we may know, how ●ittle God troubled himself in the matter; he hath left it to us, to be Judges in the case; as it is said; Know ye not that shall judge the angels? ●●aning, no doubt, these ●postate angels: yet not perhaps, that we shall sit in judgement, to censure their fault; and to pronounce their doom; but that by the comparison of their gifts with ours; and perhaps of their fin with ours: the greatness of their sin, shall the better be made appear, to their greater condemnation; in a like senfe to that saying of Christ; The Queen of the south shall rise● up in the judgement, against this generation; and condemn 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 ●ersons, in the punishment 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 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 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 but labour in vain, for Origen to plead for thy pardon any longer; For, though there might be 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 soul, wonder not that Lucifer fell: but wonder rather, that thou fallest not thyself: for how much dost thou come short of Lucifer's aspiring? he sought to be God's equal: and thou thinkest much to be his inferior: For why else dost thou vilify his laws; set at nought his commandments: and makest no more reckoning of his precepts, then if they were the words of an idol? Is it not as much not to obey God; as not to acknowledge him? is it not as great an indignity, to vilify his word, as his person? O accursed Lucifer, though we may curse thee for all this evil; yet there is some good for which we may thank thee, that by this dreadful example of thy fall, we may learn to humble ourselves under the Almighty hand of God; and to serve him with fear; lest we take the like fall, as thou hast done: for if God spared not the angels that were disobedient: why should we think he will spare us? only O blessed Saviour, It must be thy work to stand between us, and thy father's anger: that he leave us not to ourselves: as he did Lucifer and his angels; For alas then, we shall never be able to escape falling with Lucifer and his angels. FINIS.