riously and boldly inquire beyond what is revealed, for then a soul
must needs lose itself in that depth of wisdom, and perish in the search
of unsearchableness. And thus the word speaks in Scripture of this
subject, intimating to us, that it is rather to be admired than conceived,
and that there ought to be some ignorance of these secrets, which,
conjoined with faith and reverence, is more learned than any curious
knowledge. But withal, we must open our eyes upon so much light as God
reveals of these secrets, knowing that the light of the word is a saving,
refreshing light, not confounding, as is his inaccessible light of secret
glory. As far as it pleaseth his majesty to open his mouth, let us not
close our ears, but open them also to his instruction, knowing, that as he
will withhold no necessary thing for our salvation, so he will reveal
nothing but what is profitable. This is the best bond of sobriety and
humble wisdom, to learn what he teacheth us, but when he makes an end of
teaching, to desire no more learning. It is humility to seek no more, and
it is true wisdom to be content with no less.

There is much weakness in our conceiving of divine things. We shape and
form them in our minds according to a mould of our own experience or
invention, and cannot conceive of them as they are in themselves. If we
should speak properly, there are not counsels and purposes in God, but one
entire counsel and resolution concerning all thing which are in time, by
which he hath disposed all in their several times, seasons, conditions,
and orders. But because we have many thoughts, about many things, so we
cannot well conceive of God but in likeness to ourselves, and therefore,
the Scripture, condescending to our weakness, speaks so. "How many are thy
precious thoughts towards me," saith David, and yet indeed, there is but
one thought of him and us and all, which one thought is of so much virtue,
that it is equivalent to an infinite number of thoughts concerning
infinite objects. The Lord hath from everlasting conceived one purpose of
manifesting his own glory in such several ways and this is the head spring
of all that befalls creatures, men, and angels. But because, in the
execution of this purpose there is a certain order and succession, and
variety, therefore men do ordinarily fancy such or such a frame and order
in the Lord's mind and purpose. And as the astronomers do cut and carve in
their imagination cycles, orbs, and epicyc