CHAP. I.

THe Gospell is the proper and immedi­ate Acts 26. 18. Ioh. 8. 32. 1 Pet. 2. 23. 2 Cor. 3. 18. Rom. 10. 17. 1 Ioh. 4. 19. instrument whereby God doth o­pen our eyes, and turne vs from dark­nes to light; and from the power of Satan, to God; and doth free vs from the bondage of sinne, and doth beget vs againe, and renew vs into his owne Image, from glory to glory, as by the Spirit of God. Faith commeth by the Gospell: For what can giue vs a faithfull assurance of Gods loue, but such a pledge thereof as is giuen vs in the Gospell? Loue is wrought by the [Page 26] Gospell displaying Gods loue. For if we loue them that loue Matth. 5. 47 vs, what singular thing doe we? Doe not the Publicanes euen the same?

So repentance is wrought by the Gospell, and a godly sor­row Mar 1. 15. for our diuelish sinnes: For what can make vs truely sor­rowfull for offending so good & so gracious a God, and care­full from the very heart to cease from sinne, and to follow righteousnes; if the grieuous agony, and dreadfull death of our blessed Sauiour endured for our sinnes, being reuealed in the 1. Pet. 4. 1. Ioh. 12. 32. Gospell, cannot effect the same?

Verily Iohn the Baptist giuing the knowledge of saluation vnto the people for the remission of their sinnes, through the tender mercy of God, whereby the day spring from an high Luc. 1. 16. hath visited vs, did turne many of the children of Israel vnto the Lord their God. So the Apostles going out into the whole world, and preaching the Gospell to euery creature, did cast down holdes and imaglnations, and euery high thing that was exalted against the knowledge of God, and brought into cap­tiuity 2 Cor. 10. 4. Isa. 2. 2. euery thought to the obedience of Christ, and so conver­ted the whole world vnto God.

But as for miracles, the holy liues, and comfortable deathes of the dearest seruants of God, the Lord's temporall blessings and corrections, the wisdome of the Law of God, and the best reason of the naturall man, all and euery of these may bee as good preparatiues to cause vs more readily to receiue the Phy­sicke of our soules: but the instructions of the wholesome do­ctrines of the Gospell of Christ are the only right Physicke, and the most soueraigne confections that are able to recouer our spirituall health and life: For if we liue an holy and an heauenly Ier. 46. 1. Gal. 2. 20. life, we liue so by the faith of the sonne of God, who hath loued vs, and hath giuen himselfe for vs: the which faith is wrought by the Gospell.

The former may be some impellent occasions to induce such as are not yet effectually called to giue an attentiue eare to the most wholesome doctrines of the Gospell of Christ, and to moue such as are effectually called already, to hearken more readily and reuerently then before they haue done. But they are [Page 27] no helpes to the Gospell it selfe for the working out of the conversion of any. Because this word of Christ is not rightly receiued, nor doth worke in any one effectually, but where it 1 Thess. 2. 13 is receiued for it's own sake.

And verily concerning the power of miracles and of the Church, which is a multitude of such as professe the truth, they are not able to convert an Infidell, but to prepare him, & make him ready to embrace the Gospell, which is the power of God Rom. 1. 16 Aug. de utilitnt [...] credendi. c. 16 to saluation to all that belieue. Men (saith S. Austin) that are not yet able to discerne the heauenly truth, that they may bee lifted vp to it, and suffer themselues to be purged from their impurity, hindring them from it, haue the benefit of direction of authority, which standeth vpon two things; whereof the one is the greatnes of miracles and wondrous workes done, the o­ther is the multitude of such as beleeue. Verily God would haue all men saued, and come thereto by the knowledge of the truth. But this knowledge of the truth is learned out of the 1 Tim. 2. 4 Ioh. 8. 32 Col. 1. 5 Gospel, the word of truth. And therefore did the Lord cause so many strange signes and wonders to be done by the first pub­lishers and preachers thereof, that the doctrine of the same Marc. 16. 20. Hab. 2. 4. might bee embraced as diuine and heauenly, whereunto the Lord himselfe did giue such testimony.

For the which purpose also the Lord caused so many diuine graces to shine in the liues, and such admirable courage and comfort in the deathes, of such as were the first Martyrs and Confessors in the Primitiue Church, that that doctrine might be receiued as diuine & heauenly, which wrought such diuine and heauenly effects. The which were so euident and apparent, that the very enemy was forced to giue testimony thereto with these or the like words: These be they which speake as they liue, and liue as they speake; this is assuredly an holy profession, which bringeth forth such an holy conversation; this is a ioyfull & comfortable faith, which breedeth such ioy and comfort amidst the very terrours of death. O vndonbtedly great is the God of the Chri­stians. Their light did so shine before men, that they seeing their Mat. 5. 16. good workes, did glorifie God the Author thereof.

So likewise why doth the Lord sometimes cause the sweet [Page 28] dewes of his temporall blessings to distill downe vpon his be­loued Vineyard, and sometimes againe smite it with the sharpe stormes of his co [...]rections, but that thereby he might prepare it to yeeld a fruitfull and a plentifull Vintage? And why doth he suffer the Field of his Church sometimes to lye ley and vn­broken vp, and to be at rest, and againe at another time doth breake it vp, and fallow it; but that he might make it fitter to receiue and nourish the Lord's seed, and in the end yeeld a bet­ter haruest?

Yea as a wise and prudent Schoolemaster dealeth with his young and tender Scholler, sometimes speaking him faire, and giuing him an apple or a fig, that so he may winne him vnto his will, and sometimes not only threatneth him, but vseth also the rod, that so he may force and compell him thereunto; so dealeth Christ our heauenly Master and Teacher, with vs his dull dis­ciples and Schollers, sometimes seeking to allure vs with a li­berall largesse of his temporall blessings, carefully to hearken to the holy instructions of his Word; and sometimes seeking to compell vs thereto by his sharpe corrections; the which yet Psal. 106. 45 Luc. 14. 23 are neither our Schoole, nor our Schoolemaster, but the rod ra­ther in our Schoolemasters hand. The Church is our Schoole­house, and Christ himselfe is our Schoolmaster; and the Bible is the Booke whereby we be taught: corrections are the rod in Christs hands, whereby we are forced to giue an attentiue eare to the instructions of his word, by the which we are made wise and learned Christians.

Prosperity ordinarily breedeth security, and choaketh the Mat. 13. 22. Exod. 6 9. Eccle. 7. 9 Iob. 3. 3. Ier. 15. 10. good seed, and maketh it vnfruitfull. So aduersity maketh ma­ny to murmure against God, and to stop their eares against all good admonitions; yea, it maketh a wise man mad, as it may appeare by holy Iob and Ieremie, who were thereby occasioned euen to curse the day of their nativity. And therefore it is a spe­ciall blessing of God, when by prosperity we are stirred vp to thankfulnes, and by aduersity to repentance, and to take better heed to the wholesome instructions of God's most holy word. Blessed is the man (said Dauid) whom thou chastnest, O Lord, and teachest in thy Law, that thou maist giue him patience in Psal. 94. 12. [Page 29] time of adversity, vntill the pit be digged for the vngodly.

And verily when in our aduersity the Lord doth teach vs out of his Word the vse and end of afflictions, and maketh vs seriously to lay it to our hearts, then is our adversity made pro­fitable vnto vs by the blessing of God. I heard Ephraim (saith the Prophet) lamenting thus; Thou hast corrected me, and I was chastised as an vntamed Calfe, convert thou me, and I shalbe converted, for thou art the Lord my God. Surely after I converted, I repented; and after I was instructed, I smote vp­on Ier. 31. 18. my thigh. In which words we may perceiue that correcti­ons of themselues cause the professed seruants of God to kicke with the heele, and that vntill God by his word instruct them, they are not effectually moued by their corrections vnto re­pentance and amendment of life. Wherefore when the Lord o­peneth the eares of any of his Seruants by their corrections, it is by sending vnto them a Messenger one of a thousand to declare vnto them the Lord's most exact righteousnes and seuerity e­uen against the sinne of his Elect, which cannot be satisfied for the same but by the precious Bloud of their Sauior Christ, that thereby they might be brought to Faith and Repentance. For then will the Lord haue mercy vpon them, and say, Deliuer them, that they goe not downe into the pit; for I haue receiued a reconciliation. Iob 33. 24.

So then it is still the power of the Gospell of Christ, soun­ding in the mouthes of his faithfull Ministers, that is able to worke the conversion of a sinner: afflictions may cause vs more carefully to giue attendance to the Word, as in like man­ner may paines & penalties inflicted by the Magistrates, which are the Lord's Lieutenants, ordained to this purpose, that they should by their penall statutes euen force their subiects to har­ken diligently to the commandements of God.

Not that any can be forced to faith and repentance by any manner of penalty or paine whatsoeuer, but by inforcements they may be driuen to come to the Assemblies of the Saints, where the Fishers of men cast out the net of the Gospell, that at one time or other they may be brought within the compasse thereof, and so may be taken vp into Noah's Arke. So then still [Page 30] it is the net of the Gospell, and the hooke of the Word, where­by men are taken and brought vnto God: afflictions sent of God, and penalties inflicted by the Magistrates, are but the baites to make some bite at this hooke, and poles to make them come within the compasse of this net.

Nay this worke of a mans vnfained conuersion to God, can­not be wrought by the terrours of the Law of God. For the Gal. 3. [...]. 2. Cor. 3. 6. spirit whereby we are begotten againe, and made the children of God, is not receiued by the preaching of the Law, but by the hearing of faith. The Law is the letter that condemneth and killeth, causing a sinner to flie from God, as from an angry and offended Iudge. The Gospell is the ministery of righteousnesse and life, reuealing the light of God's countenance shining in Hos. 11. 4. Christ, and opening his Fatherly affection and loue, whereby he draweth his Elect vnto him.

The most that the Law of God can effect either by the ae­quity of the holy precepts thereof, or by the seuerity of the threatnings denounced therein, is happily for a time to stay sin, vndoubtedly it hath not power enough to slay it: it may stop for a while the current of sin, & cut down some of the boughs thereof, but it cannot empty the fountaine of sin, nor pluck it vp by the very rootes.

Much lesse can humane wisdome worke the reformation of sinfull men, it may make them perhaps couer their sinnes, but Humana sapien­tia, ut plurimum effici [...]t, non ab­scindit vitia, sed abscondit. Lact. Inst. l. 3. c. 26. cannot enable them to cast out their inbred corruptions. The vttermost it can work (as Lactantius testifieth) is to driue cor­ruption inward, and to make it hide it selfe for a while; but by making men outward conformitans, it maketh them in truth no better then dissembling hypocrites.

For the reason and the wisedome of the naturall man could not finde out many particular transgressions committed against the Law of God, nor sound the depth of his iudgments, much lesse could it reach to the height of his mercies, and the most strange and incredible expiation that the Lord appointed for sinne. This Mystery required a supernaturall reuelation, and could not be reuealed but by the doctrin of the Gospel. Wher­fore when the world by her wisedome, knew not God in the [Page 31] wisedome of God, it pleased God by the foolishnesse of preaching, to saue them that belieue. For the Gospell is the power­full voice of our great Shepheard, whereby he calleth and re­calleth 1 Cor. 1. 21, Ioh. 10. 3. all his wandring sheepe, and bringeth them home to his owne fold. The Gospell is the banner of Christ, whereby hee bringeth back his fugitiue souldiers, and draweth them to his Can. 2. 4. Mar. 1. 17. owne colours. The Gospell is the net which plucketh vs vp out of the Sea of our sinnes, and pulleth vs into Christ's ship, and waffeth vs along to the safe hauen of our euerlasting happines in the Kingdome of Heauen. The Gospell is that voyce of Christ that raiseth vs vp out of the death of sinne, to the life of Ioh. 6. 25. righteousnesse; yea it is that aqua vitae, that water of life that worketh in vs an holy life, and quickneth vs to euerlasting Ioh. 4. 14 life.

The Gospell is that Zephyrus, that life-breathing winde Cant. 4. 16. that blowing vpon Christ's Garden, causeth the spices thereof to flow out. The Gospell hath in it those sweet deawes and showers, which dropping down vpon the dry grounds of our hearts, causeth them to yeeld a plentifull haruest: The do­ctrines Deut. 32. 2. of the Gospel are those good sciences, that being graf­ted in our hearts, make vs to become fruitfull trees, meete to be planted in the Paradise of God. Lastly, the Gospell is that Iac. 1. 21. spirituall and heauenly enchantment, that doth metamorphise and transforme vs, being as beasts in qualities and conditions, into the qualities & conditiōs of men;, yea of holy & sanctified men. For in it is drawn forth such a liuely picture of our own Isai P 1. 6. vilenes, and of the excellencie of the Lord, and of the strange­nes of the remedy, making manifest the greatnes of the mala­dy, that therein we all beholding as in a mirrour, the glory of God with open face, are changed into the same Image from 2 Cor. 3. 18, glory to glory, as by the spirit of God: Being thereby auerted from our selues, & conuerted to God; weaned from our selues, and won to God: forced to leaue our selues, and to cleaue to God; yea to loath our selues, and to loue God. Wherefore let 2 Cor. 5. 14. Iew and Gentile, and whatsoeuer Heretickes preach only, or at least principally the Law of Moses, or the Law of nature and Nations, because they acknowledge not the imputed righteo­ousnes [Page 32] of Christ Iesus, which is published in the Gospell, but looke to be saued by their own workes. But let the ministers of Christ, which are the Ministers of the Gospell, preach the Mar. 16. 15. Gospell to euery creature, following herein not only the com­mandement, but also the example of their heauenly Lord and Master, who testifieth of himselfe on this manner, saying; The Spirit of the Lord is vpon me, because he hath anointed mee, Luc. 4 18. that I should preach the Gospell to the poore he hath sent me.

And verily not only blessed are the feet of them that bring Rom. 10. 15 glad tidings of those good things that God giueth to his by the preaching of the [...]ospell, but also blessed are the cares of Mat. 13. 16. all such as reuerently and religiously hearken thereunto, seeing thereby they attaine this high priuiledge to be made the Elect Rom 3. 2 Eph. 2. 3. and chosen people of God: For by nature all being borne in sinne, the children of wrath, and inheritours of destruction; by preaching and hearing of the powerfull doctrine of the Gos­pell, such as are of the number of the Elect and chosen people of God are borne againe, as by an immortall seed, & are made the children of God, and inheritours of the Kingdome of 1 Pet. 1. 23. Heauen.

CHAP. II

THe power and efficacy of things, consisteth not in the let­ters and wordes wherein they are expressed, but in the things themselues, being rightly applied to those vses where unto they are ordained by God. To ascribe an operatiue and working power to bare letters or words, hath bin condemned by all wise and religious persons, not only in such as haue bin bewitched with diuelish force [...]ies, but also in such as haue bin [Page 33] blinded with grosse and palpable superstition. The seuen sons of one Scaeva a Priest, are branded with the note of aeternall in­famy, for that they tooke vpon them to name ou [...]r them that Acts 19. 13. had euill spirits, the name of the Lord IESVS, saying, We ad­iure you by IESVS whom Paul preacheth.

As the Scribes and Pharisees are condemned of grosse and palpable superstition, for that they did ascribe a sanctifying Mat. 23. 5. power vnto the Law of God, written vpon their garments. They did not vnderstand (saith S. Ierome) that these things are Ierom. in Mat. c. 23. to be carried in their hearts, and not on their bodies, seeing Li­braries and chests haue the bookes, but not the knowledge of God. The like (saith he) doe euen now superstitious women a­mongst vs, who haue a zeale of God, but not according to knowledge, in litle Gospels, and in the wood of the Crosse, and in other things of the like nature.

Neither was this superstition found only among some silly women, but also among some of the Priests whom S. Chryso­stome Chr [...]s. in Mat. hom. 43. sharply taxeth, saying; Tell me thou doating Priest, is not the Gospell daily read and heard of men in the Church? Whom then it doth not profit, being receiued by the eares, can it saue being hanged about their necks? For wherein consisteth the vertue of the Gospell? In the formes of the letters, or in the vnderstanding of the sense? If in the figures, then dost thou wel to hang it about thy necke: but if in the vnderstanding, then would it doe the more good being placed in thine heart, then hanged about thy necke.

Neither haue the Sacraments, which are visible words, any supernaturall grace annexed to the outward Elements, but as Aug. in Joh. hom 89. 1 Cor. 11. 29. they represent vnto the mind an invisible grace, and shadow out and suggest diuine things to the vnderstanding, that so they may be viewed and reviewed againe and againe; and that they being once rightly apprehended, may be stil apprehended bet­ter and better. How is it (saith S. Austin) that water doth touch the body, and cleanse the soule, but by the means of the word? Aug. in Ioh: hom. 80. And that not because it is pronounced with the tongue, but be­leeued by the heart, the right vse of the sacred signe, being so Verba sunt signa rerum. conceiued, as it is opened and taught in the word.

And verily to what end were both Words and Sacraments Sacramentum est visibile signū invisibilisgratie. Aug. de doct. Christian. l. 4. 6. 8 ordained, but that they being signes of things, they might open vnto vs the things whereof they are signes? Insomuch (as S. Austin saith) it skilleth not how polished the tongue bee that we speake in, but how sit it be to make manifest our minde and meaning. For that as a wooden key may steed vs more then a key of gold, if it be more sit to open that which is shut; so a base and simple language may doe vs more good then a lear­ned and polished, if that it make knowne vnto vs that which was vnknowne. And therefore the diuine seruice of God that is to be performed by the people of God, is to bee deliuered in their vulgar tongue, that they may vnderstand what they doe.

The which thing is so behoofull and necessary, that the A­postle commanded, that such as vttered diuine mysteries in strange tongues, which were giuen euen by the miraculous o­peration of the Holy Ghost, should keep silence in the Church, vnlesse the meaning of the speech were presently expounded, 1 Cor. 14. 28. that so the hearers might receiue edification thereby. For all things in the Church ought to be done to edification, and no word ought especially there to be uttered idly or in vaine, And Isai 45. 9 therefore whereas wordes vttered in an vnknowne language are without profit and vaine, they are not to be vttered in the Church of God. Yea albeit the words themselues be vnder­stood, Legere & non intell gere est negligere. yet if the sense and meaning of them be not rightly con­ceiued, they are (as our Sauiour saith) as seed sowne by the Mat. 13. 9. high way side, which can yeeld no manner of fruit.

And verily as not the words, but the meaning of the Law is the Law; so not the words, but the meaning of the Gospell of Christ, is the Gospell of Christ. The Scripture (saith S. Ierome) consisteth not in the reading, but in the vnderstanding. And a­gaine Hier. advers. Luciferianos. Hier. in cap. 1. e [...]ist. ad Gal. (saith he) let vs not thinke that the Gospell consisteth in the words of the Scriptures, but in the sense, not in the out­ward shew, but in the marrow; not in the leaues of the lan­guage, but in the root of the reason.

Wherefore Chrysostome's aduise is very behoofull, that wee should diligently watch, or rather (saith he) we haue need of Chrys. in Ioh. hom. 39 the grace of God, that we insist not vpon the bare words, see­ing [Page 35] thereby heretickes fall into errour. For as the right sense of the Word of God, maketh it to be the true Word of God; so a wrong sense forged by man, maketh it to be the word of man: yea a cursed gloze thereof, made by the suggestion of that cursed serpent Satan, cleane corrupteth the Text, and ma­keth that which in the syllables and words is the very Word of God, to be in the corrupt sense, the very word of the Di­uell.

And therefore such as be carefull not to fall into errour, nor to turne the Word of God into the Word of the Diuell, must Tertul. advers. Prax. (as Tertullian aduiseth) exercise themselues to the sense of the matter, and not to the sound of the words. Yea if they will re­ceiue any profit at all by the Word of God, they must giue all diligence, that they may attaine to the right sense and vnder­standing of the same. For the word profiteth not vnlesse it bee Heb. 4. 2. mixed with Faith, Now a right faith standeth vpon a true vn­derstanding of that we beleeue. For we cannot giue a right as­sent of faith to that which we doe not rightly vnderstand. And therefore the weaker or stronger our apprehension of the my­steries of the Word of God is, the weaker or stronger is our Faith; As it appeareth in the very Apostles themselues, who li­uing with Christ himselfe, and being oft taught by him the my­steries of godlines, yet were a long time very weake in Faith, for that they were very weake in knowledge. But when our blessed Sauiour after his resurrection had opened their minds, and had made them to vnderstand the sense of the Scriptures, Luc. 24. 45 then they attained to a greater measure of Faith. For growth in the right knowledge of the word of grace, doth bring with 2 Pet. 3. 18. it growth in grace it selfe.

Wherefore it is no meane mercy, when God doth bestow vpon any persons, the true and certaine knowledge of the my­steries of the Kingdome of God, seeing it is a sure signe that he Mat. 13. 11. hath admitted all such into the couenant of grace, in whose hearts hee hath written his holy Lawes, by giuing them the right vnderstanding of them. For the soule of man is as a Table Ier. 31. 31. 2 Cor. 3 3. Prov. 7. 3. Apoc. 20. 12 board, or as a register or a booke of records: and the firme con­ceiuing of a thing in the minde, and the sure laying vp thereof [Page 36] in the memory is as the drawing or grauing in a Table board, or as the writing of it in a booke of record. And therefore when the diuine doctrine of the Word of God is rightly apprehended by our vnderstanding, and firmely layed vp and settled in our memory, it is (as it were) printed and grauen in our soules, & so doth thereby ass [...]re our Consciences, that wee are the belo­ued people of God. For giue in sincerity entertainment in the best roomes of thy soule to the Word of God, and thou dost Ioh. 14. 23 Eph. 3. 17. withall giue entertainment to Christ. For Christ doth dwell in our hearts by Faith. He is not receiued and eaten with our bo­dily mouthes, because he is not our bodily food, but with the mouthes of our soules, when sweetly and profitably we lay vp in our memories, that his flesh was wounded and pierced for Aug. de doct. Christian. l. 3. c. 10. Tertul. de resur. carnis. vs.

So Tertullian: Christ is deuoured by hearing, chewed by vnderstanding, and digested by beleeuing. For reall things are not in our mindes by any corporall contiguity of their reall substances, but by a spirituall participation of them by their Res non sunt in animis, sed re­rum notiones. reall notions. Neither doe our Sacraments auouch a mingling of persons, or an vniting of substances, but after a spirituall and a mysticall manner, And therefore Christ's Body being not a bodily, but a ghostly food, is not receiued but by the powers of our soules, being indued with a true Faith.

For the Lord doth bestow his seuerall gifts and blessings Cyp. de coena Dom. Quicquid reci­pitur ad modum recipientis reci­pitur. vpon his seuerall creatures, according vnto their seuerall na­tures and powers, whereby he hath made them capable there­of, causing them all to moue, and to worke according to those powers and faculties where withall he hath indued them. Hee nourisheth nourishable things by their nourishing powers, & doth minister many comforts to his creatures that haue sense and motion, by causing them to apprehend the same by their sensitiue and motiue faculties. So likewise doth he bestow his gifts proper to men, which are reasonable creatures, by making them knowne vnto them by the discourse of reason, & by cau­sing them to apprehend and embrace the same, by their vnder­standings and wils, which are the proper faculties of reasona­ble creatures.

As for example, the Lord worketh a care in many naturall men, to lead a ciuill and a righteous life, by causing them to apprehend and embrace those arguments and reasons which are of force to perswade to a ciuill and a righteous life. As in like manner hee openeth the hearts of such as he calleth to the estate of grace, by causing them carefully to attend to the di­uine Acts 16. 14. doctrines of the Word of grace. For the Spirit of God lea­deth them not as blind men, which are led by their guides in the way, that they see not themselues, but he openeth their eyes, that they may turne from darknes to light, & from the power of Satan, to God; that they may receiue remission of sinnes, & inheritance among them that are sanctified by Faith in Christ.

Insomuch that the minds of the Faithfull are first sanctified Acts 26. 18. by a true and right apprehension of the loue of God in Christ, made manifest vnto them by the light of the Gospell, and their wills are inflamed with a seruent desire to be partakers thereof before they be made the sincere Seruants of Christ. For (as Au­stin Aug. de peccat. merit. & remiss. l. 2. cap. 3. Aug. hom. 15. de verb. Apost. saith) God worketh our saluation in vs, not as in stones that haue no sense, or as in those creatures to whom he hath not given reason & will. For (as the same Father also teachetb elsewhere:) He that made thee without thee, doth not make thee Iust without thee. He made thee not knowing (what was done vnto thee:) but he maketh thee iust, being willing (and witting to that worke which is wrought in thee.)

There are two parts of our saluation or deliuerance from sinne; whereof the one is a deliuerance from the very being and Heb. 1. 3. 1. Pet. 2. 24, Isa 63. 3 1 Cor. 1. 13. Act. 20. 28 1 Pet. 1. 19 bondage of sinne, and the other from the guilt and punishment thereof. Now albeit concerning our deliuerance from the guilt & punishment of sinne, our most mighty Sauiour hath perfor­med that alone by himselfe, euen by the shedding of his owne most precious blood; yet concerning that other part which consisteth in the d [...]liuerance from the being and bondage of sinne, he doth effect it by diue [...]s motiues, set downe in his holy Word, whereby through the effectuall operation of his holy Spirit, he doth make his Elect desirous and willing to cast off the grieuous yoake of Satan, & to haue all their very thoughts brought vnto obedience to the commandements of God.

Wherefore it was not without cause that the Prophet Da­niel Dan. 4. 24. exhorted Nebuchadnezzar to redeeme his sins with righ­teousnes, and his iniquities with mercy towards the poore, that so there might be an healing of his errour. For as hee that is o­uercome of sinne, is in bondage to sinne; so he that breaketh 2 Pet. 2. 19. the bonds of sinne, and casteth off the yoke thereof, may right­ly be said to redeeme, and to saue himselfe from the same. Take Redime to cap­tum quam queas minimo. 1 Tim. 4. 16. heed (saith the Apostle to Timothy) to thy selfe, and to thy do­ctrine, and continue therein, for in so doing thou shalt saue thy selfe, and them that heare thee. Verily, as sinne is the sicknes & death of the soule, so righteousnesse is the health and life there­of.

And therefore whereas contraries are cured by contraries, Contraria curā ­ [...]ur contrarys. by righteousnes our soules are cured of their sinnes. As it is ap­parent by the words of Daniel before-mentioned; Redeeme thy sinnes with righteousnes, and thine iniquities with mercy towards the poore: loe let there be an healing of thine errour, by which words we are taught, that by righteousnes our souls are healed of their sinnes.

Wherefore all such as hearken attentiuely to the doctrine of the Gospell, and are thereby brought to saith and righteous­nes, Luc. 1. 17. whereby they are purged from their sinnes, may rightly be said to worke out their owne saluation, & to redeeme and saue Phil. 2. 12. their owne soules; for that they are instruments vnder the grace of Christ, for the effecting of this so worthy a worke.

And verily as the ignorance of the powerfull truths of the Gospell, breedeth folly, and folly leadeth into all iniquity, and Eccl. 7. 27. is the porter that openeth the doore to all impiety; so the true knowledge of the mysteries of godlines breedeth wisedome, & 2 Tim. 3. 15. wisedome deliuereth from the euill way, and from the man that speaketh froward things, and from them that leaue the Prov. 2. 10. wayes of righteousnes, to walke in the wayes of darknes, and so is an entrance and portall to piety, and to all other diuine Prov. 4. 7. vertues.

So then in the worke of regeneration & deliuerance from the being and bondage of sinne, both the saithfull teacher of 1 Cor. 3. 9. 2 Cor. 6. 1 Phil. 2. 12. the Gospell, and hearer also are co-workers with God, and [Page 39] yet hereof they are not to be proud. For what hast thou that 1 Cor. 4. 7 thou hast not receiued? And if thou hast receiued it, why glori­est thou, as if thou hadst not receiued it? Of our selues we are dead in our sinnes, and altogether vnable to moue our selues to the working out of Faith, and an holy life, but are meerely pas­siue Eph 2. 1. Rom. 5. 6 in our spirituall resurrection, vntill God by his Spirit put good thoughts into our mindes, and holy desires into our hearts, yet then we our selues beginne to thinke well, and to desire that which is good, albeit not of our selues, but by the gracious working of God's most holy Spirit: By the grace of God (saith the Apostle) I am that I am: and his grace which is in me, was not in vaine: but I laboured more abundantly then 1 Cor. 15. 10. they all; yet not I, but the grace of God which is with me. I la­boured (saith the Apostle) more abundantly then they all, in working out the worke of the saluation of many, but yet not I as of my selfe; or by any naturall power that was in me, but by the worke of the grace of God which was with me.

For so he doth declare his meaning to be in the third chap­ter of his second Epistle, where for that some among them cal­led in question the truth of his Apostleship, hee boldly auou­cheth that their regeneration and conversion to God, wrought by his ministery, but by the power of Christ, was a most eui­dent demonstration thereof. Such trust (saith hee) haue wee through Christ to God: not that we are sufficient of our selues to th [...]nke any thing (belonging to the worke of our owne sal­uation, or to the saluation of any other) as of our selues, but 2 Cor. 3. 5 our sufficiency is of God. The Faithfull then must haue an holy minde, and an holy will, before they can be the holy ones of God: yet it is neither of these that they haue of themselues, but of the p [...]werfull grace of God. We will (saith S. Austin) but it is God that worketh in vs to will: we worke, but it is God that Aug. de gratiae & libero ar [...]. c. 16 worketh in vs to worke, and that of his owne good will. Thus to beleeue and to professe is beh [...]ofull and expedient for vs, this is ac­cording to godlines and truth, that an humble and lowly confession be made by vs, and that all be giuen and ascrib [...]d to God, seeing our life is in greater security, when we ascribe all to God, and doe not commit our selues in part to our selues, and in part to God. So [Page 40] then it is a most certain truth, that in our regeneration and de­liuerance from the being and bondage of sinne, it is God that worketh in vs euery good thought, word and worke, and also that herein we our selues are co-workers with God, as it may appeare by this, euen for that this worke proceedeth after so slow and slacke a manner.

Adam indeed was made perfectly holy and righteous, and that in a moment, euen at his first being and existing, because the Lord Almighty and all-sufficient, wrought himselfe, and by himselfe, that holinesse and righteousnesse that was in him; but now the Faithfull are herein ioint-workers with God, and therefore this worke goeth forward slowly, because of the small measure of grace that is giuen to them, & the great pow­er of the remnants of their inbred corruptions, which continu­ally striue against the worke of grace, and hinder greatly the proceedings thereof.

The faithfull in diuers places of Scriptures, are compared to starres in respect of their profitable and fruitfull vses, but may they not also be likened vnto them in respect of their manifold imperfections and aberrations? Their proper motions are but slow, yea some of them very slow. For some of them finish [...]heir course in a yeare, one in two yeare, one in twelue yeare, one in thirty yeare; and all that be fixed in the fitmament in forty nine thousand yeares. Neither keep they their right course always vnder the Ecliptick line, but somtimes turne to one side thereof, & sometimes to the other; neither are these their cour­ses still direct and forward, but also sometimes retrograde and backward in their cycles & epcicycles, towards their apogeïon, and towards their perigeïon, giuing sometimes a cheerefull a­spect, and sometimes an opposite and disastrous stowne. So is it with the faithfull, they are slow in the entire accomplishing of any one holy motion, yet the motions of all the powers of their soules and bodies will not be made perfite, vntill the glo­rious comm [...]ng of Christ vnto iudgement. Verily while they liue here in this world, they follow not continually the streight course of Christ, the Sunne of righteousnesse, vnder the Eclip­ticke line of his holy Word, but somettimes they turne to one [Page 41] side, and sometimes to the other; neither doe they alwayes keep a direct course, and goe on forward in the way of godli­nes; but sometimes they are retrograde and goe backward, and sometimes running in a maze, being doubtfull and vncertaine which way to take; sometimes they are in their apogeion, and sometimes in their perigeïon; that is, sometimes they are lifted vp with heauenly meditations, and sometimes pressed downe with earthly cares, and sometimes they giue a cheerefull aspect to the good proceedings of others, and somtimes they become their cleane opposites, and cast vpon them a disastrous frowne.

Wherefore it behooueth the faithfull to giue all diligence to worke out their saluation, not only with hearts trembling at their owne imperfections, but also by being fearefull to ascribe to themselues the glory of willing or working any thing that is good, seeing (as the Apostle adioyneth) it is God that work­eth Phil. 2. 13. in you the will and the deed, and that of his own goodwill. And yet they themselues must vnderstand, desire, and accom­plish that which belongeth to the honour of God; and to their owne, and the Churches good, if they will be the accepted ser­uants of God.

The Church of Rome doth lay this as an hainous offence vn­to our charge, that by us the nature of man is greatly disgra­ced, in that wee teach, that men are become brutish without reason, and as dead stocks and stones without sense and life; be­cause we teach, that by nature they haue not liberty, list, nor life vnto any thing that is truly and religiously good. And why doe they not bring in the same inditement against the bookes of the Canonicall Scriptures? which teach, that euery man is a beast in his owne knowledge, and that our hearts are stony, vn­till Ier. 10. 14 Ezek. 36. 26. Eph. 2. 1. they be made flesh: and that we are starke dead in trespasses and sinnes; and therefore haue no sanctified will, sense, nor life, vntill Christ doth quicken vs by his holy Spirit, and raise vs vp to an holy life?

Our doctrine then herein is none other then the very do­ctrine of the Holy Ghost; neither doe we hereby disgrace the nature of man, but shew how man by his owne fault hath dis­graced [Page 42] himselfe, and into what misery he is fallen by his owne folly. And this wee teach only concerning the estate of the na­turall man, before he be renewed by the Spirit of God.

Whereas the Church of Rome forbiddeth the faithfull thē ­selues Rom. 15. 4 to search the Scriptures, which yet were written for their learning; and keepeth them from them vnder the locke & key of an vnknown ton [...]ue; and in her diuine seruice, readeth them vnto them in a strange language, and inioyneth them to receiue their Fatih vpon their Preachers word and credit, without all examination and try all, commanding them to beleeue blindful­ly as the Church beleeueth. Yea a great Cardinall is bold to a­vouch, that it belongeth no more to th [...] people to aske a rea­son of their teachers doctrine, then it doth to an house to know Cusan. exercit. 6. pag. 547. why his Master turneth his head this way or that way.

Wherefore it is the Church of Rome that maketh the very Faithfull themselues like to the horse and mule, in whom there is no vnderstanding, contrary to the precise commandement of the Holy Prophet, it is the Church of Rome by forceing the Psal. 32 9 people to pray in an vnknowne tongue, that causeth them to offer vp to God the lips of calues, and to patter like pyes and parrets: yea whereas by nature all men being degenerate, and turned into lions, beares, wolues, and tigres, are not recouered out of this their wretched estate, but by the sanctified know­ledge of the diuine Writers of the most powerfull Gospell of Iesus Christ; the Church of Rome keeping thē from the same, keepeth them from that whereby they should be recouered out of this their miserable & brutish condition. And for the iusti­fying of her doing so, there is alleaged by some of her follow­ers, this Commandement of Christ: Giue not holy things to dogs, nor cast pearles before swine. Mat 7. 6

Now then let all indifferent men iudge who maketh men beasts, whether the Professors of the Gospell of Christ, or the followers of the Church of Rome. And let all such persons la­bour both to vnderstand, and put in practise the diuine myste­ries of Faith and godlines, who will not be condemned by God himselfe to be brutish and vnreasonable Creatures.

CHAP. III.

WHereas the Word of God profiteth not vnlesse it bee Heb. 4. 2 mingled with Faith: that is, vnlesse it being rightly vnderstood, procure a wise and a settled assent, it standeth all in hand to seeke out the true meanes, whereby they may come to the right vnderstanding thereof, if that they desire to reape any benefit thereby.

The truth is, that the Prophets, Apostles, and Euangelists, being the Lord's Secretaries, or Registers to set down in wri­ting all diuine and heauenly doctrines, necessary to saluation, were instructed by the immediate revelation of the Spirit of God, that so they might be freed therin from all errour. But for any other person to challenge the same priuiledge, were but a phantasticall and an Anabaptisticall illusion. For euen the Bi­shop of Rome himselfe, who is magnified by his followers as the only man that hath all diuine and humane Lawes locked vp [Page 45] in his brest, and is by them accounted the only vnerring Inter­preter of holy Scripture, and the infallible Iudge of the right sense and meaning thereof; yet is by his chiefest Vpholders re­strained to the meanes, without the which he must not looke to attaine to the right and true vnderstanding thereof. The high Bishop (saith Bellarmine) must not expect revelations, but vse Bellar. de concil. l. 1. c. 11. Canus locor. the­olog. l. 5. c. 5. ordinary meanes. For [as Canus affirmeth) the holy Writers on­ly set downe Catholick doctrines by the immediate revelation and inspiration of God, and therefore needed not outward helpes thereunto: Whereas it behoueth Bishops to vse the or­dinary course by weighing of reasons, and by imploying their diligence.

Yea Cameracensis is bold to avouch, that both it is impossible Cam sent. quaest. 1. art. 2. to assent, without a reason to perswade thereto, ot to giue any other manner of assent, then the force of the reasons are, that procure the same. And therfore whereas we ought to giue the fullest assent to all doctrines of piety and godlines, which are deliuered in the Word of God, we ought most diligently to search out the strongest reasons, that may throughly induce & perswade thereunto. For (as S. Ierome testifieth) the Gospell Hier. in c. 5. ep. ad Gal. doth not consist in the leaues of the Words, but in the root of reason. And vndoubtedly by arguments and reasons, all truths are not only lightned and cleared, but also iustified and confir­med. For when is any proposition true, but when one part Vera est proposi­tio. quando pra­dicatum conve­nit subiecto. In omni legittima pred catione pre­d catum est ge­nus, species, pro­prium, ant acci­dens, Basil. serm. 8. in Psal. 108. there of agreeth with the other, but when one is a reason and an argument of the other? Seeing then reasons and arguments are the causes of truth, we are to seek out the right reasons of all things, if that we will come to the knowledge of the truth.

There is much obscurity (saith S. Basil) in the diuine books; but if with the hand of the minde thou dost knocke at the gate of the Scripture, and dost diligently sift those places that are hidden, by litle and litle thou shalt beginne to vnderstand the reason of the things that are spoken, and it shalbe opened vnto thee, not by any other but by the word it selfe, vnto the cen­sure whereof we ought all to stand: For all things are cleare & euldent in the Scriptures to such as with an holy discourse ac­cording to reason, will heare the Word of God. For as the eye [Page 46] of the body doth discerne the differences of all visible things by the light of the sunne: so the eye of the minde doth discerne the differences of all intelligible things by the streaming beams of true reason, proceeding from Christ, the Sunne of all true wisdome and vnderstanding. And therefore in all Vniuersities and Schooles of good learning, where wisdome and the know­ledge of the truth is sought for after the best manner, in all Le­ctures, disputations, and conferences, not only errours are con­futed, and doubtfull things opened, but confessed truths also are further cleered and confirmed by arguments and reasons.

And verily there is no man that maketh profession of lear­ning and wisedome, and trusteth to the goodnes of his cause, D. Morton de [...]qui [...]oc. fol. 83. that doth not willingly submit the same to this manner & kind of tryall. Logicke (saith a most learned and iudicious Author, and now a most reuerend Bishop in our Church) being the Art of discoursing and reasoning, is the Art of Arts, and high tribu­nal of reason and truth it selfe: which no man in any matter, whether it be case of humanity or diuinity, can iustly refuse. And as another wisely admonisheth: the faithfull Christian must remember, that he seeke the truth without partiality, and that the place to seeke it is the Scripture, and the meanes to finde it out is the right vse of true reason. Yea (saith he) it is not vnknowne to any of our English Romanists, that Doctour Fulke long since desired to haue all questions controversed be­tweene Papist and Protestant, to be brought to this issue, and and to be tried by syllogismes, the very iudgment-seat of true reason. And no mar [...]aile seeing God himselfe, who is all wise­dome, reason, and truth, and needeth not to come to any man­ner of tryall, (For the only opening the eyes of his greatest ene­mies, Wisd. 5. 6. to behold the aequity of all his words and workes, wi [...]l cause themselues, will they, nill they, to cleare him, and to con­demne themselues) yet offereth this plea euen to the idolatrous Heathen, standing in defence of their Heathenish gods, saying: Stand to your cause, bring forth your strong reasons, saith the King of Iacob. let them tell vs what shall come hereafter, that Isa. 41. 21, we may know that they are gods: As if hee had concluded a­gainst them with this syllogisme; The true God knoweth [Page 47] what shal come to passe hereafter, yea, world without end: but your Heathenish gods do not know, nor can foretell what shal come to passe in time to come; therefore they beno true gods.

And verely, as Wisedome, so Truth seeketh no corners to Pro. 1. 20. hide her selfe in, but cryeth without in the open streetes, and setteth vp her questions vpon the gates of the greatest Schooles; yea, they settle such a certainty of all Divine and humane knowledge in the hearts of their followers & friends, that they refuse not triall nor iudgement; no not in the midst of all their enemies.

Hee that doth euill (maintayning errors, either in faith or Ioh. 3. 20. manners) hateh the Light, neither commeth to the Light, least his deeds should be reprooued: but he that doth the truth, commeth to the Light, that his deedes may be made manifest, that they are wrought according to God. For what doth make things manifest but light? And what is light but truth, Eph. 5. 13. [...]. 2 Cor 4. 2. Psal. 43. 3. the bright beames whereof will not suffer it selfe to be hidde? And what is truth, but the agreement of the reasons, with the things themselues, whereby they are made manifest and knowne? This euidence of true reason is that which enableth the professors of euery humane art and science, to stand in the iust defence of their seuerall professions: and therefore doth it much more inable euery faithfull & wise Christian to stand to the iustifying of his most holy Religion. Is it not (saith Chryso­stome) a great absurdity, that the Physitian, Tanner, Clothier, & all manner of Crafts-men generally shal be able to contend for the worthines of their Sciences, & that a Christian shall not be able to giue a reason of his saith? Whereas these Trades being Chrys. in Ioh. hom 16. neglected, bring but dāmage to our wealth, & the other being despised doe hurt the soule. And yet (saith he) so madde are we, that we bestow vpon the one all our cogitations and cares, nothing regarding the most necessary and firme munitions of saluation: Albeit it be commanded vs that we should be pre­pared to giue answere to euery one that asketh vs a reason of that faith that is in vs.

For albeit Novices and young beginners in euery mystery Oportet dis­centem cre­dere. cannot at the first sufficiently vnderstand the first principles [Page 48] thereof, and therefore must admit them for truthes, vpon the bare credit and authority of their Teachers: yet in processe of time they must conceiue the reason of euery rule, it that they desire to attaine to any sufficient skill therein: so in our Chri­stian profession, they that be as children, must be contented to be fed with milke, and to be taught the first principles of Reli­gion, and grounds of the Catechisme: and yet they that will become men, must be able to take stronger meate, and to vn­derstand the reasons of all Divine Doctrines, for the further strengthening and confirming of their faith.

And verely by all Doctrines deliuered by men, it is a truth Non quis sed quid spectan­dum. generally confessed by all, that not so much the party that speaketh, but that which is spoken ought to be respected: and not the bare and taked authority of any, but the sufficiency of the testimony it selfe ought to sway altogether, and the waight Salmeron Je­suit [...] in c 5. ep. ad Rom. of reason whereon it is grounded. For the efficacy of reason, is better then all authorities. And of this iudgement, are all wise men, as well Heathen, as Christians. I am thus resolued (saith Plato) not now, but alwayes, that I am not to enthrall Plato in Cri­tone. my iudgement to any of my friends, but to reason: yea, to that reason which by discourse appeareth to be best. Whose opi­nion was seconded by the chiefest of all his Schollers, that is by Aristotle. Plato (said he) is my friend, but truth (that is Aristonoral. l. 1. c. 3. made knowne by reason) is more my friend.

So our wise and Christian Philosophers; What wilt thou Lact de vero Dei simula­chro. c. 20. doe quoth Lactantius? wilt thou follow thine Ancestors, or reason rather? So S^t. Cyprian, we are not to prescribe by cu­stome, but to conuince by reason; yea, let there bee gathered together in a generall councell, the chiefest of the Bishops and Doctors, and of all other learned men of the whole Christian world, and let them also be such as rightly embrace the true Catholique and Apostolique Faith; and giue a iust censure al­so in matters of neuer so great waight and moment, yet are we not of necessity bound to stand to their verdict. Or else Saint Austin was out of the way, when he stood vpon this plea Aug Cont. Max­im. l. 3. c. 14. with Maximinius the Arrian. I will not (saith he) alledge the Councell of Nice to prejudice thee, neither shalt thou pro­duce [Page 49] the Councell of Ariminum to prejudice me; I will not be bound to yeeld to the authority of the one, nor thou to the authority of the other: but by the authority of the Scr [...]p­tures, as by most indifferent witnesses, not proper to either of vs, but common to both; let matter with matter, cause with cause, reason with reason, be compared together, and so let try­all be made of the truth. For he had learned to yeeld that honor to those onely books of the holy Scripture, that are called Ca­nonicall, Aug ep 19. ad Hieronymum. that he did assuredly beleeue, that none of the Authors of them did erre any whit at all: But as for all other, albeit they did excell in learning and holinesse, yet he would not rest vpon their iudgements, vnlesse they did confirme the same by the authority of Canonicall Scripture, or by some reason agreeable vnto truth. And verely faith is not to be iudged by the persons, but the persons by the faith. For (as Tertullian saith) faith is not therefore sound and Catholique, because it is professed by such and such persons: but such and such per­sons are to be deemed sound and Catholique, for that they professe the sound and Catholique faith.

Ramus and Scribonius, men of no small iudgement and lear­ning, haue taught that all manner of testimonies, be they Di­vine or humane, are of themselues i [...]artificiall arguments; and that the doctrines proued thereby, haue their credit and autho­rity, rather from the qualification of the persons, whose testi­monies they are, then from the bare and naked testimonies themselues. So the Emperour Adrian in his rescript: credit is to be giuen to him that giueth the testimony, and not to the bare testimony: And verely we doe not embrace the testimo­ny of God set downe in the bookes of the Scriptures with that reuerent manner as we ought to doe, vnlesse when wee giue assent thereunto, we dee it not so much for the bare te­stimony it selfe, as for that it is the testimony of the most wise and holy God, which cannot deceiue or be deceiued: For then we rightly honour him and his truth. Hereof it was that Christ receiued not the witnesse of Iohn, as it was the testimo­ny proceeding from a meere man: but he receiued it as the te­stimony Ioh. 5. 33. of such a man as was indued with the Spirit of Eliah, [Page 50] and sent before himselfe to prepare his way. Nay, he saith of his owne bare and naked testimony considered by it selfe; If I should beare witnesse of my selfe, my witnesse were not true. Ioh 5. 31. And yet concerning the same, as it is the testimony of the Son of God, the very essentiall wisedome of his heauenly Father, he saith, though I beare record of my selfe, my record is true: Ioh. 8. 14. for I know whence I came, and whither I goe. And hereof it is, that both God and Christ are so often mentioned in the holy Scripture with their honourable Titles, that so the credibility of their persons, may yeeld the more and greater credit to their Doctrine.

Andy et as if this were not sufficient inough, the very do­ctrine it selfe that proceedeth from God, and is set downe in the holy Scripture, is cleared and iustified by many arguments and reasons. And verily how otherwise could the holy Scrip­ture inable the wise and learned professors of the Christian Faith, to confute all Heathenish and haereticall errours, and to iustifie all Divine and Heauenly Truthes, not onely to the Gentiles, and Haeretickes, but also to the faithfull themselues, vnlesse it did minister plenty of all sound and evident argu­ments for the effecting of the same? The Gentiles refuse the ve­ry words of the Canonicall Scriptures, and the Haeretickes reiect the right and orthodoxall sense of them; and therefore neither of them can be convicted, but by the euidence of reason: yea, how can the faithfull themselues giue a sure assent vnto the Doctrines of the holy Scriptures, vnlesse they apprehend such arguments and reasons, as are sufficient motiues to induce them thereunto? And hereof it is, that in all sound and Ortho­doxe Sermons, made either to breed, or to encrease and streng­then Faith vnto the doctrines obserued in the words of the Text: there are annexed sound and sufficient rea­sons for the opening and confirming of the same doctrines. And this is the cause why preaching is preferred before rea­ding and Catechising, as being the more ordinary meanes both to beget and strengthen Faith; for that in preaching many reasons are produced as many lights for the better clearing and iustifying of all Truthes, and for the fuller convincing of all [Page 51] errours and haeresies, the which thing is not done either in rea­ding, or in Catechizing.

There is, I confesse, no efficient cause of Gods will, but his will it selfe: for there is nothing without God that maketh him to will or to worke: for then God should not be the first mouer, and the first cause of all things; but therefore he wil­leth Rom. 9. 19. because he willeth. And yet farre be it from any Religi­ous heart, to thinke that the most wise God, willeth any thing without good and sufficient reason; or that he speaketh any thing idlely, or in vaine. The Word of the Lord, is the Foun­taine Eccles. 1. 5. of Wisedome: and therefore openeth all Divine truthes by their right and proper reasons. And all the workes of God are done in number, weight, and measure: he hath giuen to euery severall creature according to it's kinde, it's seuerall na­ture with properties & qualities fitted thereunto. And he hath ordained euery thing to cōsist of such & such causes, faculties, & powers, as were best agreeing to such & such things, & most powerfull to enable them to produce such and such effects, for the producing whereof, they were ordained by God. The which causes and effects, powers and faculties, qualities and properties when they are found out; then there is a right knowledge of the things themselues. Now what are causes and effects, powers, qualities, and the like, but reasons and ar­guments whereby all things are made open and manifest, and so are rightly apprehended and knowne.

Looke we into the sacred Scriptures, and we may see there­in how the Lord doth lay open vnto his people, the mysteries of godlinesse; yea, euen that great mystery of godlinesse, God manifested in the flesh, being the principall subiect of those di­vine bookes: by assigning his efficient cause, God the Fa­ther, Matth. 3. 17. and his Mother the Blessed Virgin Mary, the daughter of David the King, Luk. 1. 31. His materiall cau­ses, his Divine and humane Natures, Matth. 1. 23. His formall cause, the vniting of his humane nature by personall vnion vn­to his divine, Ioh. 1. 14. his finall cause, the working out of mans redemption, Gal. [...]. 4. His effects, our reconciliation to God, Ephe. 2. 18. with our deliuerance out of the bondage of [Page 52] sinne and Satan, and our translation into the glorious liberty of the sonnes of God, Ioh. 8. 36. His attributes according to his Divine nature, infinite wisedome, holinesse, righteousnesse, and the like, Col. 2. 3. and according to his humane nature, such a measure of all divine and heauenly graces, as are farre aboue the perfections of any other creatures, Ioh 1. 19. The time when he was borne, euen when the Scepter was taken away from Iudah, and all regall authority was in the hands of stran­gers, Luc. 2. 1. The place where he was borne, Bethlehem, Matth. 2. 5. The place whither he fled into banishment, Ae­gypt, Matth. 2. 13. The place where he was brought vp, Nae­zareth, Matth. 2. 23. The places where he liued, preached, wrought his miracles, and dyed, Galile, Samaria, Iury, and Ie­rusalem, Luc. 13. 24. The place where his body was laid after his death, a Sepulcher that was in a Garden, wherein neuer any body was laid before, Ioh. 14. 42. The place whither he ascen­ded, after his resurrection, and where he sitteth at the right hand of God, and from whence he shall come to iudge both quicke and dead, the highest Heauens, Act. 2. 32. Diuers things from him, all creatures in their defects and imperfections, Ioh. 1. 23. Things like vnto him, all creatures in their good proper­ties and gifts, Gen. 1. 26. especially typicall persons, as Melchi­sedecke, Heb. 6. 2. Isaack, Gen. 17. 16. Sampson, Iud. 16. 30. Io­nah, Matth. 12. 40. and all the high Priests, Heb. 9 9. Typicall things, the brasen Serpent, Ioh. 3. 14. The mercy seat, Hebr. 4. 16. Especially the Sacraments both of the Old and New Te­staments, 1 Cor 10. 4. His description, Heb. 1. 2. His distri­bution by his Propheticall, Priestly, and Kingly offices set down in the greater part of that Epistle; the interpretation of hi [...] Name Iesus a Sauiour, Matth. 1. 21. Of his Name Christ annointed, Cant 1. 2. Of his Name Emmanuel God with vs, Matth. 1. 23. His Conjugates, a Sauiour bringing saluati­on to all that are saued, Act. 4. 14. His testimonies of God the Father, the Sonne, and the Holy Ghost, 1 Ioh. 5. 7. Of the An­gels, Luk 2. 11. Of all the Prophets, Act. 10. 4e. And of his greatest enemies, euen the Diuels themselues, Matth. 8. 23.

The principall parts of the Word of God, are the Law and 2 Cor. 4. 2. Gospel, both of which are grounded vpon the evidence of rea­son and truth. Law (saith Cicero) is the higest reason: The Cic. l. 1. de. leg. which if it be true of the wise Lawes made by wise men, much more is it true of the most wise and righteous Lawes made by Deut. 4. 8. the most wise and righteous God. And verily it is the reason of the Law, that is the life of the Law, and bindeth the consci­ence to yeeld obedience. For if the Law be contrary to reason, it bindeth such as are subiect thereunto, onely to endure the penalty thereof, and not to performe the thing therein com­manded. For (as Tertullian saith) if a Law will not be tryed Tert. in Apol. Quod ad omnes attinet ab oin­nibus debet approbari. it is iustly suspected, and if it being not tryed and approued, yet is forced vpon any, it is wicked, seeing no Law doth owe to it selfe the iustifying of the equity thereof, but to them of whom it doth require obedience.

And therefore wise and moderate Princes doe vse to call together a generall assembly of all the States and Commons of their Kingdomes, that vpon iust causes and reasons, duely weighed and examined, both hurtfull Lawes may he taken a­way, and holsome Statutes enacted for the generall good of their Kingdomes and Countries. The which Statutes when they are published, are many times set forth barely without their reasons, least happily they might grow into too great a Volume: But it is not so with the Lawes of God, especially with those of the first Table, for they haue sundry reasons ad­ioyned to them, as lights to make manifest the aequity of them, and as Orators, to perswade obedience thereunto. And verily there was great reason why it should be so, seeing by the fall of Adam, the true knowledge of them is greatly defaced in all his posterity. Whereas the Lawes of the second Table which concerne our duty towards our neighbour, are for the most part barely deliuered, because they are knowne by their owne light, and that to the most barbarous people that liue on the face of the whole earth. As it may appeare by the History of the West-Indinas, who are reported presently to haue appro­ued and embraced the aequity of those Lawes, when they were at the first proposed vnto them.

And yet behold how behoouefull it is euen for the faith­full themselues to haue many reasons set downe before their eyes, for the procuring of ready obedience to be yeelded euen vnto these commandements: in that the Spirit of God hath caused the Prophets and Apostles, being the expounders there­of to set downe in their Canonicall writings, many most forci­ble and effectuall argument, for the procuring of a more ready obedience to the same. And verily experience it selfe doth shew Veritas docen­do suadet. that truth doth teach by perswasion, that is, by arguments and reasons, as being such motiues and inducements: as best befit­the reasonable and generous nature of man. Whereas brute Generosus ani­mus poti us du­citur quam trahitur. beasts that want reason, are to be compelled by force and vio­lence. And therefore the Law of God in the originall is called Thorah, that is, a Doctrine or Teaching, for that it doth teach and instruct the people of God by the Divine aequity and rea­son that is contained therein.

Now if the Law of God which is in part naturally knowne had need to be further opened by arguments and reasons, how much more had the doctrine of the Gospell, which is aboue the reach of naturall reason? S^t. Austin hath deliuered certaine reasons why it was iust and right, that God should willingly suffer the fall of the first man; whereof the principall one is the manifestation of his infinite and endlesse mercy and goodnesse in providing that strange and admirable meanes of mans reco­very which is reuealed in the Gospell. We (saith S^t. Austin) Aug. de corr. & grat. ca. 10. most soundly confesse, and most firmely beleeue, that God, (who created all things exceeding good, and did fore-see that euill things would arise out of good, and did iudge that it did beseeme his omnipotent goodnesse, euen out of the euill to draw that which is good, rather then not to permit euill) did so ordaine the estate of Men and Angels, that in the same he might make manifest. First, after what sort their free-will would worke, and then what the benefit of his owne grace could effect, and also how farre the seuerity of his Iustice would extend it selfe.

In which words, three things are deliuered, why God per­mitted the fall of man. First, that it might be knowne that the [Page 55] most excellent among the creatures, being but in a measure capable of goodnesse, may fall away from the same: Whereas the Creator onely being infinitely good, cannot but continue so for euer. Secondly, that it might be made manifest, that there is no euill so great, but that the Lord can prouide in his endlesse goodnesse, a remedy for the same. Thirdly, also that it might be knowne, that there is no sinne committed by any one whatsoeuer, but that God in his Iustice will punish the same with all severity. So then God appointed this strange meanes of mans recouery, that is reuealed in the Gospell, both that he might make manifest the seuerity of his Iustice, in that rather then the sinnes of his Elect and chosen children should escape vnpunished, he punished them with that severity vpon their kind suerty, that it made him sweat water and blood: as likewise that he might make known the vnsearchable riches of his endlesse goodnesse, in that to spare vs most wicked Trai­tors and Apostataes, he spared not his owne most dearely be­loued Sonne. That herein we might behold the omnipotent power, wisedome, and goodnesse of God, in that out of sinne the euill of all euils, procured by the most wicked suggestion of Satan, to this end that God might be dishonoured in the highest degree, and man vtterly ouerthrowne and destroyed, the Lord hath not onely drawne vnto himselfe the highest measure of most admirable glory in his strange Iustice, and vn­speakeable mercy, but also the greatest happinesse to man, by binding him most nearely vnto himselfe, by the strongest bonds of the greatest loue that could be, and in giuing him the greatest assurance of his euerlasting saluation. So that in respect thereof, we may rightly breake out with that ancient Father, into this strange exclamation. O happy fall of Adam, which was the cause of ordayning so strange and admirable a meanes for mans recouery.

And how can wee thinke that the truthes of the Law and the Gospell, want sound and sufficient arguments and reasons to iustifie their holy and heauenly Doctrines; seeing no Idola­ters, Haereticks, or Schismaticks, will seeme so absurd and void of iudgement, but that they will pretend some shew of reason, [Page 56] for the better colouring of their erronious vntruthes. As it is apparant by the common practise of all the professors of euery blind devotion and wicked superstition. The Idolatrous Iewes Ier. 44. 17. alleadged in the defence of their Idolatries: So haue done both we and our Fathers, our Kings and our Princes, in the Cities of Iudah, and in the streets of Ierusalem: and then had we plenty of victuals, and felt none euill; but since wee left off to burne incense to the Queene of heauen, and to poure out drinke offerings vnto her, we haue had searcenesse of all things, and haue beene consumed by sword and by famine. And at another time, the Temple of the Lord, the Temple of Ier. 7. 4. Ier. 18. 18. the Lord. And againe the Law shall not perish from the Priest, nor counsell from the wise, nor the word frō the Prophets. So Ioh. 4. 20. the Schismaticall Samaritans alleadged for themselues, our Fa­thers worshipped in this mount. Like as the Idolatrous Heathē Aug. de Ciuit. Dei l. 10. c. 32. Orig. contra Celsum. vsed most commonly thus to reason; That which is more an­cient and long before our dayes cannot be false. And againe, hath God at the last after so many ages bethought himselfe?

And doe not the Idolatrous Papists in these times stand vp­on the like shewes? As the Church, the Church, Christs Vi­car, Peters Successor, our Fathers, our Ancienters: O they were good men, and did many good workes: and who seeth not what manner of men these new Gospellers are? So the meere Mal. 3 14. Worldling, Epicure, and Atheist: It is in vaine to serue God: for what profit is it that we haue kept his Commandements, and haue walked humbly before the Lord of hostes? Therefore we count the proud blessed: for they that worke wickednesse Wisd. 2. 1. are set vp, and they that tempt God, are deliuered. And againe, our life is short and tedious, and in the death of a man, there is no recouery, neither was any knowne to haue returned from the graue: For we are borne at all peraduenture, and we shall be hereafter as if we had neuer beene: for the breath is as a smoake in the Nostrils, and the words are as a sparke raised out of the heart, which being extinguished, the body is turned into ashes, and the spirit vanisheth as the soft ayre: Come therefore let vs enioy the pleasures that are pre­sent, &c.

Yea, the very Omnifidian who followeth faith, not for conscience, but for company, who will take no manner of paine to seeke out the true faith, by searching after the grounds thereof, is not thus madde without some shew or shadow of reason. For (saith he) I am an vnlearned man, and am to fol­low my Calling, and to leaue the discussing of quaestions of learning to the learned. I am ready to come to Church, and to doe my duty to God, and to liue iustly and peaceably with my neighbours. Why? the learned themselues cannot agree about the points of Faith: and how then shall such an one as I am be able to discerne it, and to finde it out?

The truth is, that God wrote his Law in the heart of Adam, and thereby set in his minde such a light of reason, that he had a right iudgement in all things: But Adam was not contented with this treasure of wisdome, and this measure of knowledge extending it selfe to all that was good, but he would needes know euill also; that he might by experience try what would be the event thereof. And thereupon he forsooke God the Father of light, and betooke himselfe to be instructed by the Prince of darkenesse. Whereby it came to passe, that he fell from truth to falshood, from faith to fancy, from the knowledge of good to the knowledge of euill, from the light of Diuine lo­gicke and reason, to divellish sophistry. Yea, hereby the wily and crafty Serpent stored him and his posterity with all man­ner of captious and deceiuable sophismes, and so enabled him not onely to know, but also colourably to defend all falshood and vntruth.

Against the which so desperate a mischiefe, the Lord proui­ded a soueraigne remedy, by causing all Diuine verities neces­sary to saluation, lightned & fortified with all manner of sound arguments and reasons to be deliuered to his Church; first, by word of mouth, and afterward by writing in the bookes of the Canonicall Scripture, that so, when the enemy should come ready furnished, and prepared with strong delusion, and with all deceiueablenesse of vnrighteousnesse, the desender of the Truth on the contrary side might also be armed with all man­ner of weapons offensiue and defensiue, that so he might be en­abled [Page 58] to stand fast and firme against all the assaults of the ene­my, and to get ouer him a glorious victory.

And hereof it is that the booke of the holy Scripture is cal­led the Bible, that is, the booke of bookes, or the onely booke; for that all manner of Divine wisdome is contayned therein. The reasons and argument; set downe in this booke, for the clearing and fortifying of all Diuine verities, are of such vali­dity and strength, that therefore this booke is called by Saint Hierome, a reasonable mountaine, where wee may Hieron. in Hag. cut downe choice and sit timber, for the building vp of the house of Wisedome. Yea, the first rudiments and principles thereof are of such soundnesse and solidity, that Saint Peter 1 Pet. 2. 2. [...]. 2 Pet. 1. 16. [...]. 2 Thes. 3. 2. Chrysost. hom. 9. in ep. ad Col. calleth them reasonable and vndeceiueable milke. In which words he opposeth them to the principles of all erronious pro­fessions, which the same Apostle tearmeth sophisticall fables. For the which cause the maintayners of those sophisticall po­sitions, are called by the Apostle Saint Paul, absurd or vnreaso­nable men; as the sincere imbracers of the Doctrines of the Scriptures are tearmed by Saint Chrysostome reasonable sheepe, for that they are able to discerne the voyce of their shepheard, from the voyce of a stranger. And hereof also it is that the Apostle Saint Paul calleth the seruice of God prescri­bed in this booke, a reasonable seruice. For that (as Tertulli­an [...]. Non exigebat Deus quae sie­bant sed prop­ter quod fiebant Tert. l. 3. cont. Marc. [...]. Heb. 11. 19. teacheth) God doth require therein not so much the worke wrought, as the doing it vpon those grounds and reasons, for the which it should be done. One most singular worke of this seruice of God, being done by one of the most singular ser­uants of God that euer liued; euen the offering vp of Isaac by his father Abraham, was (as the Apostle saith) performed by him as a Logi [...]ian by the helpe of Metaphysicall and super­naturall reason.

And no maruell (seeing as in the same place the Apostle tea­cheth) [...]. D. Downam. l. 2. c. 7. Of Christian Warfare. the true Christian faith is grounded vpon such a de­monstratiue syllogisme, that is able (as Austin expoundeth the words to convince the iudgement, and after a sort to force the minde to yeeld therevnto a most setled assent: whō one of our learned and religious Doctors followeth, saying: that faith is [Page 59] called [...], that is, a manifest demonstratiō, for that it doth not onely shew a thing probably, but doth convince it with strong arguments, and maketh that cleare and manifest, which was otherwise obscure and secret, and therefore is called a de­monstration of things not seene.

And if it be not reason, that doth season our seruice done vn­to God, and make it sauory and well tasting vnto him, why Leu. 12. 13. Mar. 9. 50. Coloss. 4. 6. was salt to be added to euery sacrifice? and why are all the faithfull commanded to haue salt in themselues? Yea, and that their very words should be poudred with salt? And was it not for this cause that one Eccholius, in the Primitiue Church, when he had fallen away againe and againe from the true faith, and reasonable seruice of God, vnto absurd and impious Ido­latry, at his last returne cast himselfe downe flat vpon the ground before the Congregation, saying, trample vpon me vn­sauery salt.

That reason should be our guide, not onely in such things as concerne the Divine seruice of God; but also in all our acti­ons whatsoeuer, Iesus the sonne of Siracke teacheth, saying, Eccl. 37. 16. Let reason goe before euery enterprise, and counsell before e­uery action; Yea, Aristotle saw thus much by the light of na­turall reason, that is, that euery vertuous action must be done vpon knowledge, and vpon good advise had with right rea­son, Scienter, con­sultò, constan­ter. and vpon a setled purpose to be constant therein. Where­fore there was great reason that the great and wise G O D should enrich his owne booke with all manner of divine and heauenly reason, that so it might be able rightly to guide all his sincere and faithfull seruants in the performing of all man­ner of vertuous and Religious actions.

And verily it is in that aboundant manner so filled and fur­nished with this heauenly treasure, that (as Luther saith) it were no great matter, if all other bookes contayning the do­ctrines of faith, and an holy life, were on a light fire, if this one booke were rightly vnderstood. For there is more Diuine learning, wisedome, and reason in this little booke, then in all the large volumnes that euer were written; Witnesse, not on­ly the explications of the divine doctrines hereof made by our blessed [...]

that [...]low most plenteously out of the full fountaines of the Isa. 12. 3. wels of life, we ought to drinke our full draught, and euer to haue them ready at hand to satisfie our spirituall thirst. Vpon Psal. 1. 2. Iosh. 1. 8. Deut. 6. 7. the one we may looke once and againe, and then set them aside vntill some fit opportunity: but we must be continually loo­king vpon the other, and neuer let them vpon any occasion goe from vs for any long time, or to depart out of our sight.

It is recorded of Themantes a Painter, that herein consisted the excellency of his skill, in that out of his draughts, many more things were to be collected, then were therein fully ex­pressed, euen so is it to be seene in the bookes of the Prophets and Apostles, which draw out vnto vs the most liuely image of the most gracious and glorious God, and of his most good­ly and beautifull workes, wherein albeit at the first view, and in their outward shew there be nothing offered to our sight, worthy of any great admiration, yet when they are throughly viewed and looked into; it is strange, and almost incredible what great delight will be raised vp by the due view of that profound wisdome, which doth lie hid vnder a bare (as it see­meth) and a naked narration. For as it is reported of a Coun­trey called Eleusinia, that it doth offer still some new matter to such Trauellers, as come againe & again, to review & to re­vise it: so is it most true of the Divine Bookes of the sacred Scriptures, that hath the learnedst Doctor of the Church of God looked into them neuer so often, and so attentiuely, and Nnnquam ad te accedo quin recedo doctior. profited also therein neuer so much, yet if he come to reuise them; yea, if he still diligently looke into them, he may still see and learne more and more.

And therefore it is not without cause that Chrysostome gi­ueth this garland vnto the most fruitfull Vine of the Divine Scripture, aboue all other Cedars of the wood, that it is so full of fruit, that all the grapes thereof can neuer be gathered; and that it is so rich a corne-field that all the eares therof can neuer be cleane gleaned nor contayned within the barnes of our nar­row & streight hearts. So that albeit the most learned and wise be daily occupied in the study thereof; yet there will somewhat remaine to be learned further out of it; Yea they shall plain [...] ­ly find thereby, that most of the thing [...] that they haue already [Page 63] learned therein, may be yet againe learned better and better. Wherefore it was not without cause that Gregory Nazianzen 1 Cor. 8. 2. and Basil (as Ruffinus testifieth) did lay aside for thirteene yeares all bookes of sEcular learning, that they might giue themselues wholly vnto the study of the Diuine Scripture. As Ierome likewise testifieth of himselfe, that there were full fif­teene yeares past, since any prophane Author came into his hands, and if happily (saith he) as we speake to the people, any of their sayings, come into my minde, we remember it as an olde dreame comming vpon vs, when we are asleepe.

Yet let vs not here mistake this learned Father, as if he dee­med all the wise sayings of the Philosophers to be meer dota­ges and dreames: seeing all truthes in Philosophy came from the same Author, from whom doe proceed all truthes in The­ology, Ve [...]o nil veri­us. and are all of the like verity, albeit they are not of the same authority. Wherefore the depositions of prophane Au­thors are not lightly to be reiected, and set at naught, when they beare witnesse to the truthes in Diuinity; seeing our bles­sed Sauiour would not haue such inhibited to cast out diuels Mar. 9. 39. in his Name, which yet did not follow him as his owne disciples did.

For as in matters of Controversie, where truth is to be de­termined by mens oathes; if there be such a number of depo­nents as the Law requireth, it is sufficient, albeit it be not a­misse if there be more: euen so in the decision of questions that are diuine, it is sufficient if the truth be confirmed by euident testimonies and reasons taken out of the vn-erring booke of God, yet if testimonies also and reasons taken out of prophane Authors bearing witnesse to the same truthes be added to the former, it is not preiudiciall but beneficiall to the cause. For it is no disgrace to the Diuine truth in Theology, the soue­raigne Lady and Queene of all Sciences to haue the truthes of all humane arts to attend vpon her. Nay rather it is an euident demonstration of her true Nobility: seeing she is waited vpon with such a Princely traine. Nay, her certaine truths cannot be fully opened, neither all the truthes of any other Science with­out some measure of knowledge in them all: For there is a­mong [...]. [Page 64] them an [...], and such a strong linke of assi­nity, the principles and grounds of the one, lightning and strengthening the rules of the other, that no perfection of knowledge can be had in any one of them without some mea­sure of knowledge in all.

Wherefore it is not to be seared that the principles and pre­cepts of humane arts, will thwart the principles and precepts of sacred Theology, seeing they are in no wise contrary, the one to the other, no not in those very positions, which yet seem to carry a shew of contrariety. As for example. Of nothing, no­thing Ex nihilo nohil fit. Mundus sactus est e [...]nihilo. A priuatione ad hab [...]tum non sit regressio. Mortui resur­gent. can be made (viz. by any limited and finite power) is not contrary to this. The world was made of nothing (viz. by the infinite & illimited power of God. So there is no recouery frō death to life (viz. by any naturall or ordinary meanes) is not contrary to this the dead shall all rise (viz. by the supernatu­rall power of God.) And so in diuers other of the like kind. For doth not all reason, euen in Philosophy acknowledge the vn­doubted, truth of this principall in Diuinity, viz. that which is impossible with man, is possible with God, vnto whō nothing is impossible, and therefore that which cannot be brought to passe by any naturall power, may be effected by a supernatu­ral. And doth not also all reason teach, that euery truth agreeth Verum vero consona [...]. with euery truth, & is contrary onely to falshood and vntruth.

And therefore seeing euery true argument, and reason doth agree with that whereof it is an argument and reason, and ioy­ned with it, maketh a true proposition, no true reason in any wise can be contrary vnto truth. Why? doth not reason, ex­perience, and Scripture also teach, that one fountaine cannot Iac. 3. 11. send forth sweet water and bitter? And therefore seeing all naturall reason, as well as Scripture from God the Creator of nature, and the reuealer of the Scripture, they cannot be con­trary one to the other; vnlesse that God may be contrary to himselfe. Scripture indeed is contrary to the iudgement of corrupted nature, and may be new and strange to nature her selfe in her integrity, but it can in no meanes be contrary there­vnto. Aug de Ciuit. Dei l. 22. c. 1. vnto. So Saint Austin, truth was perswaded new to custome but not contrary to reason. Nay, there is admirable consent [Page 65] and harmony, as a learned Author testifieth, betweene the na­turall Amand. Pol. lib. 2 Log. fol. 213. parefactions of God and the sup [...]rnaturall: for from God is both reason and Scripture; and reason being obs [...]ured by sinne, and desiled with filthy errours, the Spirit of God by the Scripture, doth lighten againe and free her from her former aberrations. So Saint Ambrose, the light of nature being Am de suga se [...]uli cap. 3. dimmed, was to be cleared by the Law. To whom accordeth Saint Cyrill; The law was giuen that thereby the light that Cyrill. in Ioh. l. 1. c. 11. was in vs should be increased. Wherefore let no reasonable man dispute against reason, nor learned man against humane learning, vnlesse he will indanger the reputation of his reason and of his learning also.

A stranger which was not of the kindred of Israel, hauing shauen her selfe, and cut of the haire of her eye-browes, and of her head, and hauing performed all other things ordained in the Law to that purpose, might be ioyned to the people of God, and be admitted into the Sanctuary: So Phis [...]osophy and humane learning by her corrupt Doctrines, a stranger to the seruice of God, being pruned from them by the sharpe booke of the Scripture, may yeeld some good timber to the Lords Spirituall build [...]rs, for the rearing vp and also for the beautifying of the Spirituall House and Temple of God. Truth it is, that the errours in Philosophy being wrongfully opposed against the truthes in Theology, and stifly and obsti­nately maintained and defended, haue made some of the Philo­sophers the Partriarches of Haeretickes: and yet as true it is that the truthes thereof being diligently sought out by the studious, haue had such as haue bin best instructed therein, the chiefest Patrons of all Diuine verities, and the strongest impug­ners of all Heathenish and Haereticall pranities. And here­of it is that in all well-ordered Schooles and Vniversities, yong Schollers are first trayned vp in the knowledge of the tongues and Arts, before they be admitted to be students in Diuinity.

And doth not experience it selfe make this manifest, that the siner the naturall wit of any student is, and the more it is ripe­ned with a greater measure of all manner of humane learning, the fitter such an one is to vnderstand the heauenly doctrines [Page 66] of the diuine Scriptures, and to diue into the profundity of the mysteries of Faith. Po. (as S. Austin saith) grace doth not abo­lish Aug. in Ps. 102. nature, but make it perfect: neither doth nature reiect but embrace grace, Yea, (as Tertullian truely teacheth) God sent first nature to be our Schoole-mistris, being afterward to send prophesie, that thou being first the disciple of nature mightst afterward be more easily induced to beleeue prophe­sie. For the booke of Nature is as well the Lords booke as the booke of Scriptures, and the truthes written in the one, are as well the Lords truthes, as they that are written in the other. Neither is there (as Nazianzene saith) any knowledge of learning to be despised, seeing all Science whatsoeuer is in the nature of good things.

Rather those that despise it, we are to account sluggish and clownish, who would be glad that all were ignorant, that so their own ignorāce might not be espied. Verily all such persōs are like the Painter, who hauing drawne out the picture of Cockes, after an vnseemly and euill fauoured fashion, set his Boy to keepe away all liuing Cockes from his shoppe, least by their comming neare, his rudenesse and vnskilfulnesse might more euidently appeare. Wherefore it may well beseeme the sauage Sarazons and the barbarous Turkes, to beleeue Lud. viv. l. 1. de veritate Reli­gionis Christi­ane. grosly in their false Prophet Mahomet, and to haue no lear­ning, & to be vnable to discourse of any point of their religion, and well may the sword be the finall resolution of their sottish Alcharon, an argument concluding, in Ferio, and taken out of the Butchers Shambles, as best beseeming such beastly blood-suckers. And let it also agree to Henry Nicholas Henry Nicholas in the Gospel of the King­dome. cap. 23. scrip. [...]arij. Father of the Familists, to glory in the name of an vnlearned man, and in a scoffe to tearme the skilfull in the Scriptures, Scripture-wife, or Scripture-men, and to warne his Schollers to beware of such. And let it agree to wicked Ieroboam, that made Israel to sinne, and to fall away from God, to make the basest of the people being vnlettered persons to be his Priests, as being in truth fitter guides to leade into all superstition and Idolatry, then vnto the right worshippe and seruice of God.

So let it agre to the Priests and Prelates of the darke king­dome of Antichrist, to be like my Lord of Dunkelden, who knew neither old nor new Law; and to their Doctors which taught, that the Lords Prayer might be aswell to the Virgine Mary as vnto Christ; and to one of the Founders of their su­perstitious orders: viz. to Frier Francis, who preached to the birds; yea, to the Popes themselues, among whom some were so vnlettered, (as Alphonsus saith) that they knew not Alphon. de castra lib. 1. ca 4 cont. hares. the very grounds of the Grammer. And let these men be their supreame iudges in all controuersies, who although they goe awry in the premises, yet they cannot erre in the conclusion. For belike, albeit they take their aime neuer so much amisse, and stand cleane contrary to shoot at the marke, yet they can­not choose but hit the white. And although they goe neuer so contrary a way all the day long, yet such admirable and vn­erring guides they are, that at night they are still right, and at the place where they should be.

But the Lord requireth of all such as should be pastours and feeders of his slocke, and instructers and teachers of his people, that they be not young nouices, and raw schollers, 1 Tim. 3. 6. but ancient Students, and well grounded Diuines; euen such as are able to teach truth and conuince errour: they must be learned Scribes in the Kingdome of God, able to bring out of their treasury both new and old. Yea, it is very fit and con­uenient that they haue skill in prophane learning, that they may wound the enemy with his own weapon, & cut off Goliahs head with his owne sword, and build vp the Temple of God with some stuffe taken out of the ruines of Babylon: For (as Saint Austin saith) it is no small praise and commendation, to Aug. de doct. Christiana. lib. 2. cap. 40. rob the Aegyptians of their sumptuous vestments, and of their siluer and gold; and to bestow the same things vpon the ador­ning of the Lords Tabernacle, which they abused by riot and pride, and to the beautifying of the Temples of their false gods.

And verily, Moses being learned in all the wisdome of the Aegyptians, was thereby made mighty in words and deeds, or at the least was not a little holpen thereby in all his great [Page 68] and weighty affaires. As Daniel being instructed in all wise­dome, Dan. 1. 17. and being taught the tongue and learning of the Cal­deans, became ten times wiser than all the Inchanters and A­strologians of Babylon, and was also strengthened and sta­blished in the feare and seruice of the true God, more than any other that liued in his time. And did not our Sauiour Christ giue to his Apostles, the first Preachers and Publishers of his Gospell in all the world, by the immediate worke of his Spi­rit, Act. 4. 13. (for they were by education simple and vnlearned) such a Luke 21. 15. mouth and wisdome, that all their aduersaries were not able to resist? And did he not also giue to the first renewers and reuiuers of the Gospell in these latter dayes, such knowledge in the tongues, and in all manner of Diuine and humane lear­ning, by blessing their great labours and paines, in the diligent vsing of the meanes for the obtaining thereof, that thereby they became most notable lights throughout all the Countreys and Kingdomes of Christendome? For they which haue the greatest light in themselues, are the fittest persons to lighten others; and they that best apprehend the grounds and reasons of all humane and diuine verities, can best informe and con­firme others in all manner of doctrines, both humane and di­uine. As it may appeare by the parable of the Talents, where Matth. 25. 16. it is assumed, that he that receiued fiue Talents, went and oc­cupied with them, and gained other fiue, as he that receiued two gained other two.

And yet it may not be denied, but that it may come to passe, that he that hath the meaner gifts, may doe the more good, and sometimes perswade with more fruit. As in the Councell of Nice, when all the learned Bishops could not Ruff. hist. eccles. lib. 1. cap. 3. preuaile with the Philosopher with all their pithy Orations and perswasions; an vnlettered Layike with a plaine Narrati­on, caused him to giue ouer his former errours, and to yeeld his assent to the mysteries of faith. But this was an extraor­dinary Zozo. li. 1. ca. 13 worke of the Spirit of God, opening the vnderstan­ding of the Philosopher at the plaine declaration of the vn­lettered person, and leauing him before in his naturall blind­nesse and infidelity all the time that the learned Bishops rea­soned [Page 69] with him. For as all the lights in the world cannot di­rect vs in our way, if we our selues be blinde and want our sight; or as all the medicines in the world cannot restore health, if that our diseased stomackes will not receiue them so the light of Gods word, be it neuer so cleerely and neuer so directly set before vs, cannot guide vs to God as long as we remaine in our naturall blindnesse, and shut our eyes against the same. Neither can all the balme of Gilead cure our spiri­tuall Iere. 8. 22. sores, if that we will not indure to haue it applied vnto them.

All meanes are nothing be they neuer so good, without the speciall blessing of God; as on the contrary side, when it 1 Cor. 3. 7. shall please God to blesse the meanes, they shall preuaile be they neuer so meane. And verily, as in bodily wars it is as easie with God to saue with few as with many (albeit ordinarily the strongest army, & the best furnished, winneth the field and getteth the victory) so in our spirituall warfare against infideli­ty, superst [...]ion and idolatry; men of meane gifts by the Lords special blessing may more preuaile, then such as are indued with greater graces. And yet as the better meanes are the better bles­sings of God, so ordinarily by his disposition and prouidence, they doe obtaine the better effect. As it is manifest in the Apo­stles, who for that they were indued with the greatest measure of all diuine and heauenly wisedome, conuerted more to the faith of Christ then any other of their successours.

As did likewise those principall men, which were in these last dayes raised vp by God to be the reuiuers of his gracious Gospell, spread abroad in a short time the bright beames thereof in many countreys of this West and North parts of the world. Daniel and his fellowes may be better nourished with course poulse, then some other with a good portion of finer food, brought vnto them from the Kings owne table: and so some persons may be better edified with a plaine decla­ration of truth, lightened with one or two testimonies out of the word of God, then by a great cloud of the same witnesses, and by many strong & forcible demonstrations; but the cause hereof, is either in the weaknesse of the spirituall stomacke, [Page 70] vnto the which milke doth better agree then strong meat: and in the dimnesse of the spirituall eye, which can see better with a little light then with a great, or in the extraordinary worke of God. For ordinarily, the greater number and the bigger lights doe giue the greater and bigger light, as the bet­ter and stronger food doth yeeld the better and stronger nou­rishment.

Wherefore the Preachers of the word of God being the Lords stewards, and the disposers of the mysteries of God, who are therefore set ouer the Lords house, that they should giue to euery one their portion of food in due season: had need to prouide good store of spirituall graine to be laid vp before hand in the baines of their inlarged hearts, that therewith they may feed the Lords people to the full. As likewise for that they are the Lords Captaines to marshall his bands and companies against the Lords and their owne enemies, they ought to be furnished with all manner of spirituall armour, that so they may be able to furnish other. And verily, for any one to take vpon him to discourse and reason without sound and apt reasons, and to argue without substantiall and suffici­ent arguments, is to take vpon him to feed without food, to fight without weapon, to lighten a thing without light, and to build without morter, timber, and stone.

Wherefore the most wise God hath most prudently proui­ded for the most plentifull instruction both of Priest and peo­ple, not only by setting downe in his two bookes of nature and grace, all doctrines necessary for their saluation, with great variety of all manner of reasons and arguments, for the better clearing and confirming of the same; but also by often repeating and inculcating of them: yea, by vrging them a­gaine and againe; he hath giuen them a plaine admonition, that they should be most diligent to learne those thing, ouer a­gaine and againe, which he hath beene so carefull so often to teach. Verily, if we were such as we should be, it should be sufficient for vs, that the Lord did barely and onely in the booke of the Canonicall Scriptures, deliuer the seuerall do­ctrines of all diuine vereties, giuing testimony to each of them [Page 71] but once by the pen of one of his vnerring Secretaries; seeing when God speaketh any thing, albeit it be but once, we ought Chrys. aduersus vituperatores monasticae vitae. to receiue it with all assurance, as if it had beene spoken often times. For although when humane testimonies are required, in the mouth of two or three witnesses euery word must be established, and to him that bringeth not a sufficient number 1 Tim 6. 19. of deponents, it is by strict law, as if he had brought none: yet for that God is true and cannot lie, nor beare witnesse to any falshood or vntruth, or command any thing that is vn­righteous or vniust; therefore in his word which is the infalli­ble foundation of truth, if he giue testimony to any thing but once vnder the hand of one of his faithfull registers, it is as suf­ficient, as if he had testified the same by them all.

For if Pythagoras his he said it, was enough to his scholers, for that he was a most learned and wise Philosopher: and the Ipse dixit. Centurions come, goe, and doe this, was sufficient to his soul­diers Matth. 8. 9. and seruants, for that he was a most conscionable Com­mander: yea, if the Kings witnesse my selfe, be a full warrant Teste meipso. to all his grants, because of his supereminent power and au­thority; then much more the he said it of the most high God ought to be sufficient to his disciples, and all that be of his schoole; and the come, goe, and doe this of the most righteous Commander and Iudge of the whole world, ought to be e­nough to worke a most ready and speedy obedience in all his true and faithfull seruants: and the witnesse my selfe of the King of kings, and Lord of lords ought to be taken as a most full warrant to all his grants, by all his loyall and faithfull sub­iects.

Wherefore herein we may behold the strange proceeding of our most great and glorious God, remitting after a sort his owne right, and submitting himselfe in his great goodnesse to our weaknesse, and in his high and endlesse wisdome proui­ding a gracious remedy for our infirmity. For because we are blinde to conceiue, and slow to beleeue, and hard to learne, and ready to forget the holy mysteries of piety and godlines: therefore the Lord hath caused not onely doctrines, and rea­sons and arguments to be set downe at once in the booke of [Page 72] the diuine Scriptures, but he hath made them to be reitterated againe and againe, that thereby they may become lights to our vnderstanding, stayes to our faith, and helps to our fraile and weake memory. So that albeit we are by nature neuer so dull and blockish, yet the same lessons being often repeated, and opened, and cleered againe and againe, we shall be thereby en­abled by Gods blessing, sufficiently to conceiue, and faithfully keepe them in good remembrance. Pharaohs dreames were Gen. 41. 32. doubled vnto him, that the thing opened therein might get of him the better credit, so the instructions of faith, and an holy life are doubled and trebled in holy Scripture, that they might procure of vs a fuller faith. So and so good is our gracious God vnto vs, which are so and so vnworthy of the least of his mercies, that as he hath stored the earth with great variety of bodily food and physicke, for the preseruing and recouering of the life & health of our bodies; so he hath prouided in the Scrip­tures great abundance of spirituall food and physicke for the maintenance and restitution of the life and health of our soules.

One kinde of bodily food, and one kinde of dressing doth not sauour alike to euery stomacke, and therefore God hath prouided variety of both: so one motiue to faith and repen­tance, nor the deliuery thereof after one manner doth fit euery ones spirituall taste and stomacke, therefore hath the Lord or­dained great abundance of both. Yea, as the Lord gaue sun­dry signes and wonders to be done by the hands of his seruant Moses before the eies of the children of Israel, that therby they Exod. 4. 8. might vnderstand that he was called & sent of God to be their deliuerer out of the bondage of Aegypt, & that to this very end and purpose, that if they would not beleeue nor obey the voice of the first signe, yet they might be induced thereto ei­ther by the second or the third: So doth the Lord furnish the Preachers of the Gospell, whom he hath appointed to bee ministers of his mercy, for the deliuerance of his people out of the spirituall captiuity of sinne and Satan, with great variety of forcible and powerfull motiues and perswasions to repen­tance and faith, that if some of the same will not worke and preuaile with them, yet other may.

For the which purpose also, he hath caused the mysteries of godlinesse to be set downe, not onely in common and vsuall phrases, but also in Metaphores and Allegories, and hath lightned them with similitudes and resemblances, apparent and manifest to the most simple. So the Apostle teacheth, that the 1 Cor 15 36. dead shall rise to life and glory by the resemblance of seed, that after a sort rotteth and death in the ground, before it springeth vp and groweth to maturity and ripenesse. So elsewhere he prooueth the vnprofitablenesse of speaking in an vnknowne 1 Cor. 14. 1. tongue, by the trumpet; which if it giue an vncertaine sound, none shall be prepared to the warre, and by some o [...]her the like things. So he likewise proueth, that the faithfull ought not to seeke for life and saluation by the works of the Law, seeing Gal. 3. 15. God hath couenanted to giue it to them in Christ Iesus: seeing to a mans couenant or testament, when it is once made, nothing ought to be added or detracted from the same; much lesse to the Couenant of God. So our Sauiour teacheth, that they are Matth. 13. 23. the holy doctrines of his good and gratious Word, that causeth our hearts to be good and gracious, euen as it is pure and good feed, that maketh the ground bring forth pure and good fruit. And verily, our blessed Sauiour did illustrate with parables all Matth. 13. 34 his diuine instructions which he gaue vnto the people, as being the best meanes to bring them to the knowledge of the truth, and to their euerlasting saluation, which is procured thereby. For (as our Sauiour himselfe speaking thereof, saith) if I teach Iohn 3. you earthly things (that is, heauenly doctrines by earthly si­militudes) and ye beleeue not, how should ye beleeue if I tell you of heauenly things? that is, after an high and heauenly manner.

It is impossible (saith Saint Denis) that the diuine beame Dio [...]. de coeles. hierar. l. 1. cap. 1. should shine vnto vs, but vnder the variety of sacred coue­rings, for parables are couerings vntill they be vnfolded and expounded, but being expounded and laid open, they make manifest and lay open vnto vs spirituall things: Christ (saith Chrsostome) did set out his doctrine by parables, that he might Chrys. in Mat. hom 45. & in Ioh. hom. 33. speake more significantly, and set it plainer before our eyes; for by the resemblance of familiar things the minde is more [Page 74] stirred vp, and doth apprehend the thing the better, being set foorth as it were in a picture. This kinde of opening things is most pleasing, and sticketh faster; for a similitude or relem­blance (if it be apt or sit) doth shew forth much wisedome, Yea, no man doubteth (as saith Saint Austine) but by para­bles Aug. de doct. Christiana lib. 2. cap. 6. things are more readily learned, and being sought out with some difficulty, are the more acceptable when they are found. Wherefore our blessed Sauiour and his Apostles vsed often parables and resemblances taken from earthly things, for the better manifesting of their heauenly doctrines, and other like arguments also, taken out of the booke of nature, well knowne to euery intelligent man, that is found and entire in his outward senses. As when our blessed Sauiour appeared to his Disciples after his resurrection, and they supposed that they had seene a spirit, our Sauiour appealeth to the outward senses, saying, handle me and see me, for a spirit hath not flesh and bones as ye see me to haue. And when Thomas would Luke 24. 39. not yet beleeue the testimony of his fellow Apostles, concer­ning the resurrection of Christ; when he appeared vnto them againe, he spake vnto Thomas saying, put thy finger here and see my hands, and stretch foorth thy hand and put it into my side, and be not faithlesse but beleeue: The which thing when Iohn 20. 28. Thomas had done, he was so conuinced euen by the censure of his outward senses, that immediatly he crieth out saying, my Lord and my God.

So the Apostle Saint Paul to conuince the idolatrous Athe­nians of error for the worshipping of their gods, with materiall images, alleageth this naturall reason, taken out of one of their Act. 17. 29. owne heathenish Poets; saying, Seeing we are the generation of God, resembling God by our immortall sp [...]rits, which can­not be resembled by any materiall image, much lesse can the immortall and incorruptible God be resembled by any such meanes. So among the Corinthians, when there was an abuse 1 Cor. 11. 14. in some of them in wearing long haire, the Apostle to redresse the same, appealeth to the iudgment of nature it selfe; saying, What, doth not nature it selfe teach you, that it is a shame for a man to haue long haire? So our blessed Sauiour, to perswade [Page 75] his Disciples to doe good to their very enemies, saith, that na­ture doth teach the Gentiles themselues to be good to their friends, and that Christians being aduanced aboue them by Matth. 5. 45. grace, should learne thereby to doe good to their enemies; e­specially seeing that sense and experience did plainly teach them, that God maketh his Sunne to rise on the euill and on the good, and his raine to fall on the iust and vniust. Wherefore errours may be confuted, and faith and piety perswaded, not onely by arguments taken out of the booke of grace, but also out of the booke of nature. For neither sense nor reason, are contrary to religion, or enemies to faith; nay rather right reason is a most fast friend to faith, and a most valiant Cham­pion for true Religion.

But yet here this most reasonable caution must be added, that when question is of the extraordinary and supernaturall workes of God, we take not vpon v [...] to measure them with the short line of naturall reason, seeing that is not able to reach vnto the height, or to found the depth thereof. And therefore Sarah and Zachary cannot be excused, in that when a childe Gen. 18. 11. was promi [...]ed to each of them by the Lord almighty at that time, when by the course of nature it was vnlikely, if not im­possible Luke 1. 18. that they should haue had any; they cast their eyes vp­on the disabled power of nature, and not vpon the almighty power of God, and thereby offended through vnbeleefe. Whereas the blessed Virgin Mary in a case more improbable, cast her eyes vpon the power of the promiser, and so sanctifi­ed Luke 1. 49. his holy name. As Abraham also in the former case, doub­ting not through vnbeleefe, but resting fully assured that he that promised him a childe would and could performe it, glo­rified God aboue that hope that nature could yeeld, but vnder that hope that God which is supernaturall, is able to satisfie Rom. 4. 19. to the full. Wherefore it is not impossible by reason, to ascend aboue reason, and by the principles of an higher science, to haue that selfe-same thing confirmed for a truth, which by the grounds of an inferiour Art cannot be proued.

Neither is faith it selfe then most commendable, when she hath fewest reasons to assist her, for then the Colliers faith were [...]

[...] taine and an vndoubted a truth, that if any instance may bee giuen against the same in any singular person that liued vnder the Synagogue, as in Abraham, Moses, Dauid, and the like, we may be bold to stand to this resolution, that if in these per­sons there was any eminency of faith aboue that which is to be found in such as liue vnder the Gospell, the cause thereof was in the extraordinary working of the Spirit of God, which enabled them to vse more diligence in their weaker meanes, and thereby aduanced them to greater gifts.

Now if against these things which haue beene deliuered, it be obiected, that faith doth not produce her actions by meanes of discourse, but by the immediate operation and reuelation of the Spirit of God: albeit, this hath beene most abundant­ly confuted in all the former part of this Chapter: yet if it were not so, this one reason is fully sufficient to conuince the same. For where is faith is that to the minde, which the eye is to the body, then it followeth, that as the eye doth not appre­hend his obiect immediately, but as it is made conspicuous by meanes of some bodily light: so faith which is the sight of the soule, doth not apprehend truth, which is her generall obiect, vnlesse it be made manifest by the light of reason, and meanes of discourse. The which is so sure and certaine a truth, that the Apostles themselues who had the knowledge of all diuine and humane verities, necessary for such as should be teachers and instructers of the whole world; giuen vnto them, not by their owne labours and studdy, but by the immediate reuela­tion of the Spirit of God, yet had not this their knowledge without discourse. As it is manifest by manner of handling and deciding the question that was brought vnto them; which was, whether the workes of the Law were to be ioyned with faith in Christ, in the case of iustification and saluation: For it is recorded, that after the question had beene debated among them with great disputation and discourse, the Apostle Saint Peter determined the same, and that not without the allegati­on Act. 15. 7. of many arguments and reasons. As Saint Iames caused some clauses to be added thereto, but not without the produ­cing of iust grounds for the same. So when the people of [Page 79] God were to be carried into captiuitie among the heathen, how did the Lord, fore-seeing that they should be intised to Idolatry, strengthen them in the Faith and Seruice of the true God, and arme them against all contrary perswasions, but by deliuering vnto them such reasons, as whereby they might be fully perswaded, that their owne God was the onely true God, Ier. 10. 11. and that the gods of the Heathen were but titularie gods, that Isa. 41. 21. is, gods in name, and not in deed.

It is a truth confessed euen by some of the chiefe pillars of the Church of Rome, that all the greatest mysteries of Faith that are necessary to saluation, are plainely set down in the Ca­nonicall Scriptures. Now I would demand whether these doctrines there deliuered, are treated and discoursed of there verbally, and in bare words onely, or really with sufficient waight of sound reason? And verily how can any one reason without reason, and discourse without discourse.

That there is but one true God, euen the God of Abraham, Isaac, and Israel, the Prophets Isay, and Ieremy proue by most sound and sufficient arguments in the places cited a little be­fore: That this one God is distinguished into three persons, The Father, the Sonne, and the Holy Ghost; why may it not be both iustified and illustrated and made euident by sound and sufficient arguments and reasons? For whereas God is essentially good, yea goodnesse it selfe (seeing it is the property of that which is good to communicate it selfe to other) why Bonum est sui communica­tivum. Pro. 8. 22. Ioh. 5. 26. Ioh 16. 15. Ioh 15. 26. may it not be beleeued as an vndoubted truth, that God the Father gaue his aeternall essence to God the Sonne, begotten of him before all worlds? and that God the Father and the Sonne, gaue their aeternall essence to God the Holy Ghost, proceeding from them both from all aeternity? Hath God giuen to some of his mortall creatures, power to beget things of the same essence and substance with themselues? And may not the aeternall God beget an aeternall Sonne of the very selfe-same essence and substance with himselfe? And hath God giuen to some other of his creatures, as to graine of all sorts this power, that things of the same essence and substance doe proceed from them? And hath not the aeternall Father and the Sonne [Page 80] power, that an aeternall Spirit of the same essence and substance should proceed from them both from all aeternity? Is not this world with the creatures therein contained, a most liuely glasse, wherein the most glorious Creator is shadowed out vnto vs? And euery good thing that hath a reall and an abso­lute being in the creature, hath it not a reall existence in God? For God is most absolutely and fully perfect; and therefore the perfection of all good things is in God in the highest de­gree of absolute and full perfection.

And therefore seeing that paternitie, and siliation, and pro­cession are good things in the creature; why may they not rightly be said to be in God, in whom is the fulnesse of all good things? Of all the creatures of this inferiour world, the soule of man is most principall, as the Sunne is the chiefest of all those goodly lights, that are planted aboue in the heauenly spheares: and therefore they are the fittest among all the no­ble creatures, in some sort to resemble vnto vs the glorious Trin [...]tie.

The reasonable soule of man, hath a reasonable substance, which begetteth a reasonable vnderstanding, from which pro­ceedeth a reasonable will, and yet this is but one soule: So Anima mundi est Deus. God the soule of the world, and the life of all things, being aeternall begate his aeternall vnderstanding and wisedome be­fore all worlds: from whom proceedeth from all aeternity the holy Spirit, with whom, and by whom, they will and worke all things; and this aeternall soule, wisedome, and will, is but one God. So in the Sunne there is a most singular pure substance, and a most excellent lustre and brightnesse begotten thereof, and residing in the same, and glorious beames issuing from both: So in the most glorious Deity wee may behold God the Father, the Father of Light,; God the Sonne the Iac. 1. 17. brightnesse of his Fathers glory: God the Holy Ghost by whose beames the Light of the Gospell is made mani­fest Heb 1 3. vnto vs: and yet this Father of Light, this brightnesse of his Fathers glory, and this glorious beame issuing out of both, 1 Cor. 2. 10. is but one and the selfe-same God.

This euen the greatest mystery of our Christian profession, [Page 81] was in part knowne vnto very Heathens themselues. For they auerred that Minerua the Goddesse of Wisedome was be­gotten of their great God Iupiter, without the helpe of Iuno, which came in all likelihood from this vndoubted truth, that the second person of the Trinity, the essentiall wisedome of God was begotten of the true Iehovah, before all worlds.

Now, if any one being of a mo [...]e metaphysicall apprehensi­on, desireth to see concerning that high mysterie, other reasons that are more metaphysicall, let him repaire to the Lord of Plessis, in his bookes of the truth of Christian Religion, & Ze­gedine in his Common places, and to Reckerman in his Sy­stema Theologicum. But if any one on the contrary side, iudge that these few are too many, I would request him to pardon me herein, seeing, if I had produced no reasons for the opening of this truth; I had failed in the chiefe point of this Treati [...]e, wherein is auouched, that all quaestions, humane and diuine, may be cleared & iustified with arguments and reasons: And that the truth of this assertion may yet further appeare; let vs proceed to the quaestion concerning the resurrection of the dead, which is also supernaturall, and take a view how by great variety of arguments and reasons, the Spirit of God doth o­pen the same in the Diuine Scriptures.

The Doctrine of the Resurrection, is strange, absurde, and almost, yea, altogether incredible in the iudgement of the na­turall man; but most wise and reasonable vnto the Christian. Act. 17. 18. The Apostle Saint Paul, in the fifteenth Chapter of the first Epistle to the Corinthians, proueth the same by many argu­ments Fides Christia­norum resur­rectio mortu­orum. and reasons. As first, Christ is rison from the dead; therefore there is a Resurrection.

Now that Christ is risen, he prooueth it; first, for that his Psal. 16. 10. Rom. 9. 6. resurrection was fore-tolde in the word of God, the which that it should not take effect, it was impossible. Secondly, he pro­veth it by the testimony of those that saw and handled his wounds that were made in his body, both before and after his death. Thirdly, he proueth it by the effect of Christs sufferings and death, which was a full satisfaction for sinne, and an aboli­shing of death, and therefore an introduction of a Resurrection. For [...]

[...] dent that holy Scripture giuen by diuine inspiration, is able by such sufficient arguments and reasons in all the mysteries of piety and godlinesse, to teach truth, and to convince errour; 2 Tim. 3. 15. that the man of God may be made thereby wise to saluation by faith in Christ, that is, that the sincere and sound Christian, the true seruant of God may obtaine a wise faith, and so may be saued. Yea, that a professor of any Religion should volun­tarily confesse that the points of his profession cannot be iu­stified by reason, but must be taken for truthes, without such proofes as be without exception, argueth a foolish and a blinde sophister, rather then a wise and a sound discourser; for to require and begge that things most controversed and wholly doubted of should be allowed of by the adversary, and taken Petitio princi­pij. for vndoubted truthes, is no better then to vse a grosse sophi­sticall fallacy.

It is reported, prophane Gallen thus to haue censured our great Prophet Moses, This man saith many things, but pro­ueth nothing. As the Atheists of these our last and worst times, haue beene bold to auouch that our Christian Faith is voide of all wisedome and reason. For so they auouch, that Ratio suadet, fides fallet, credere quam fidere prudens mallet.

But the truth is, that there is more sound & waighty reason in the very three first Chapters of the first booke of Moses, then in all Gallen's large volumnes; as there is more true wise­dome and reason in the doctrines of the Christian Faith, set downe in the bookes of the Prophets and Apostles, then all the Atheists; yea, then all the very wisest men in the whole world, are able to apprehend; So that we may most truely auouch of our Christian Faith,

As it is euident in many thousand Martyres, who by the most powerfull and prevailing reasons of the Gospell, being setled in the Faith, willingly endured the losse of their tempo­rall goods and liues in defence of their holy and Christian pro­fession.

Wherefore to conclude this quaestion, seeing whatsoeuer things were written afore-time were written for our learning Rom. 15. 4. Deut. 29. 29. and are reuealed for vs and for our children for euer, all wise hearted Christians may hence learne, not onely to search out the bare and naked Doctrines of faith and godlinesse, but also the reasons whereon they are grounded. For they must not be still babes, feeding vpon milke, and standing in need to be Heb. 5. 12. taught the principles of the Catechisme, but they must de­sire to be able to receiue meate meete for men, and to digest strong foode. They must not be still as Lambes, wading in Ezek 47. 5. Psa. 119. 129. the shallow places of the Riuer of the water of Life, but they must be as Elephants endeauouring to diue into the deepest profundities thereof, that so they may be rauished with the wonders of Gods Law. For we may see an end of all perfe­ction, but the Lords Commandements are exceeding large.

For albeit we happily may so fully apprehend the learned discourses, that be made by humane Authors, that we may write nil ultra, there is nothing in them that we haue not found out, yet when we haue laboured to the vttermost of our pow­er, and that all the dayes of our liues, to finde out the right sense of euery sentence of holy Scripture, we may sit downe in the ende, and write plus ultra, that is, that there is a farre deeper Ps. 119. 96. profundity therein, then the short Cables of our weake wits are any way able to reach to the bottome thereof.

Yea, if it were possible that we had gained so much know­ledge, as the Apostle had, which was rapt vp into the third hea­uen, Phil. 3. 8. yet if we will follow him, we must labour still to know Christ, and the vertue of his resurrection, and the fellowship of his afflictions, that thereby we may be more and more confor­mable vnto his death. For vnto the fulnesse thereof, we haue not as yet attained, neither are we already perfect. And there­fore we must after a sort forget that which is past, and endea­uour [Page 84] [...] [Page 85] [...] [Page 86] our selues to that which is before, & follow hard towards the marke, that at the last, euen in the last end of our liues wee may apprehend that, for whose sake we our selues were appre­hended of Christ Iesus. And thus haue we deliuered the means whereby Faith is begotten and confirmed, now we are to pro­ceed to the definition and description thereof.

CHAP. IIII.

FAith (saith the Apostle) is the full assurance of our vnder­standing Col. 2. 2. and knowledge in the mysterie of God euen the Father, and of Christ, which bringeth with it all spirituall ri­ches, and therefore causeth the faithfull to esteeme of it, as of the meanes of their highest happinesse and chiefest good.

And againe, Faith is such an excellent knowledge of Christ Iesus our Lord, that maketh the faithfull to esteeme all other things as dung in respect thereof, which giueth them such an assurance of their iustification & glorification through Christ, Phil. 3. 8. that the high price thereof is the marke that they aime at in all their indeauours.

This pretious Faith (as Saint Peter calleth it) hath two 2 Pet. 1. 1. singular effects issuing out of the same, which are, sanctificati­on began in this life, and an assurance of a full glorification in the life to come, The which because they are the certaine signes and markes of a true faith; therefore the Apostle in di­uers places doth describe it by the same. True Faith (saith the Apostle) is a gift proper to Gods Elect, consisting in such Tit. 1. 1. a knowledge of the truth, which is according to godlinesse. And that we may know by what diuine truth in particular [Page 87] faith breedeth godlinesse, the Apostle hath set it downe else­where, saying. We all behold as in a mirrour, the glory of the 2 Cor. 3. 18. Lord with open face, and are changed into the same image from glory to glory, as by the Spirit of the Lord. We all (saith he) that are indued with the eye of faith, behold in Christ the mirrour and miracle of the Lords matchlesse mercy, the glory of Gods goodnesse and loue, he being neuer more glorious then in the same; with open face, in respect of the reuelation thereof, made in former times vnder obscure types and shad­dowes, and by this cleere fight of the Lords most glorious loue in Christ, we are renewed into his image in righteousnesse and true holinesse, according as it pleaseth the Lord to begin the same by his Spirit, and to inlarge it also.

Now concerning the other effect of faith, the Apostle de­scribeth true faith by it also, saying, faith is the ground of things hoped for, and the euidence of things not seene. That is, faith is such a gracious gift, as enableth the faithfull euident­ly to behold the inuisible things of God, and especially his vn­speakable goodnesse and loue; and giueth them also, in him a sure ground-worke for the assurance of their full glorification, which as yet they inioy but in hope. Now in this Chapter we are to intreate of the definition of faith, and of the singular ef­fects, in the two next following.

Assent doth follow apprehension, and therefore as a slight and a light apprehension begetteth opinion, which is an vnset­tled and an vnstable assent: so a sure and certaine assent of the mysteries of godlinesse ingendereth faith; that is, a resolute and settled perswasion. For a settled assent proceeding from a well grounded knowledge, is all one with sauing faith, and diuine wisedome. As it may appeare in that when the Word of God is said either seuerally, to giue the knowledge of salua­tion to the Lords people, Luke 1. 77. or to giue faith, Rom. 10. 17. or to giue wisedome vnto the simple, Psal. 19. 7. or ioyntly to bring to the vnity of faith, and of the know­ledge of the Sonne of God, Ephes. 4. 13. Tit. 1. 2. Iob. 6. 60. 7, 8. 1 Ioh. 4. 16. or to bring the vnderstanding of wisedome and knowledge, Prou. 1. 2. 9. 10. Col. 1. 9. Iac. 3. 13. or to [Page] make wise to saluation by faith in Christ Iesus, 2 Tim. 3. 15. one and the selfe-same effect is deliuered vnder these diuers names. Which may also further appeare in this, that the Spi­rit of God which calleth this diuine gift the full assurance of faith, Heb. 10. 22. calleth it also the full assurance of the vn­derstanding, Col. 2. 2.

The minde and the vnderstanding is the eye of the soule, and a sure and settled knowledge of the mysteries of godli­nesse, or sauing fai [...]h, or diuine wisedome is the right sight of this eye. And hereof it is, that our blessed Sauiour not onely in his owne person calling men to repent and to beleeue the Gospell, is said to preach recouering of sight to the blinde; Luke 4. 18. But also sending out his Apostles to goe into the whole world and to preach the Gospell to euery creature, is said to send them out to open their eyes, that they might turne from dark­nesse to light, and from the power of Satan to God, that they Act. 26. 18. might receiue remission of sinnes, and inheritance among them that are sanctified by faith in him.

And therefore the opening of the eyes of the faithfull where­by they truly apprehend the mysteries of godlinesse, is called Ʋision, as the Spirit of God which worketh this vision is called Prou. 19. 18. Iohn 2. 20. 1 Sam. 9. 9. an eye salue, and as the Reuealers of this doctrine in old time were called Seers.

And verily the true fight, apprehension, and knowledge of the Couenant of grace, and of all other diuine doctrines of the word of God, is (as Origen saith) a speciall gift of God, proper to such onely as are predestinated to this, euen to walke Orig. lib. 7. cont. Celsum. worthy of God, who hath made himselfe knowne vnto them. To thē only it is giuen to know the mysteries of the kingdome of heauen, to others it is not giuen: For they seeing do see, and Matth. 13. 11. do not perceiue, and hearing do heare, and not vnderstand, lest they should returne & so be healed. The vaile of corrupt opini­ons 2 Cor. 3. 14. is not taken from their eyes, but onely from theirs which are effectually called and turned to Christ by the preaching of the Gospell. For they all bohold as in a mirrour the glory of God with open face, the vaile or couer being taken from their eyes.

Now if the faithfull be those vnto whom God hath reuea­led Iohn 9. 39. himselfe, and hath opened their eyes, and hath made them to see, by giuing to them a true faith; then faith is a true s [...]ght, apprehension, and knowledge of God, and of his goodnesse and loue in Christ, and of all other diuine verities which are ne­cessary to the saluation of a faithfull man. And so was Faith defined by the ancient Fathers, both Greeke and Latine, as Doctor Benfield testifieth in his third Chapter concerning sa­uing Faith.

The Deuils and all obstinate and impenitent sinners, as they haue neither sauing Faith, nor diuine wisedome; so neither haue they any such sight, apprehension and knowledge of the diuine verities of Gods most holy Word, as causeth them to yeeld a sure and certaine assent thereunto. The Deuils in their creation were Angels of light, and were sanctified with the cleere knowledge of all diuine verities, but now they haue lost Iohn 17. 17. Chrys. hom. 19. in Psal. 118. sanctity by falling away from God the Father thereof, and from truth the mother and nurse of the same. The Deuill (saith our Sauiour) abode not in truth, but is a liar and the fa­ther of lies; he made choice to misconceiue of God, that he Iohn 8. 44. was vniust, hard, and cruell, and he is so blinded and hardened therein, that he cannot, nor will not be remooued from the same. As it may appeare in that he refused to stand to the cen­sure of our Sauiour Christ, laying euer to his charge iniustice, and cruelty: saying, What haue we to do with thee thou Iesus of Nazareth? Art thou come to torment vs before the Matth. 8. 29. time?

And verily, from that which preserued at the first, and still preserueth the elect Angels, (as Isidore testifieth) that is, from the vision, and contemplation, and settled perswasion of all those diuine perfections that be in God, especially of his infi­nite and endlesse goodnesse and loue: the reprobate Angels fell, and wholly depriued themselues thereof, and therefore doe not now know and acknowledge, that God is righteous, gracious, and good, nor honour him by ascribing vnto him these glorious perfections.

Now as the old Serpent hath thus inuenomed himselfe, so [Page 90] hath he with the same poison infected the nature of Adam and Eue, & of al vs which by ordinary generation descend from thē: For he perswaded our first parents, not only that God was not good vnto them, for that he forbad them the vse of the fruit of one of the trees of Paradise, and withheld from them the knowledge of good and euill, lest thereby they should become as Gods; but also that he was not righteous and true, and that the euils wherewith he threatned them, if they brake his Commandement, should not come vpon them.

By which misse perswasion, they misconceiuing of Gods goodnesse and righteousnesse, were hardened with all their po­sterity in this misconceit. In so much, that now by nature there is none that vnderstandeth and seeketh after God, there Rom. 3. 10. is none that beleeueth his goodnes, and imbraceth the meanes whereby they may be made partakers thereof, nor feareth his iustice, and ceaseth to stirre vp his indignation and wrath. They beleeue not Gods goodnesse, but scorne the faithfull (as the wise man testifieth) that doe the same, thinking it to be a thing impossible that any can haue the assurance of Gods fa­therly loue. They beleeue not Gods iustice, for then they Sap. 2. 13. would auoid sinne, if it were but to escape the dreadfull execu­tion of Gods vengeance due to the same. Our conscience (saith Saint Cyprian) would be afraid if it did beleeue, but because it Cypr. de simpl. Praelatorum. beleeueth not, therefore it feareth not: If it did beleeue it would take heed, and if it did take heed, it would auoid both the euill of sinne, and the punishment thereof. Wherefore (as saith Saint Ambrose) the wicked goe hence to hell, that there they Am. in 1. ep. ad Thess. cap. 4. may learne that to be true, which here they would not.

The persons indued with a temporary faith, draw nearest to such as haue obtained a true, sauing, and iustifying faith; For they come gladly vnto the holy assemblies, and heare the word willingly, and incontinently with ioy receiue the same, but this they doe vpon some sinister respect, as for curiosity of know­ledge, or for vaine-glory, or for profit and preferment: and while they obtaine thereby their desires, they will seeme to be zealous and seruent professors; but when they are crossed in their purposes, then their zeale draweth cold, and the heat [Page 91] thereof is vtterly extinguished: whereas they that are endued Luke 8. 13. with a true faith, receiue the word with a simple, honest, and good heart, and in all sincerity imbrace the Gospel for the Gos­pels sake, euen because it openeth the way to true happinesse.

The Temporisers happinesse, whatsoeuer outward professi­on he maketh to the contrary, is to enioy earthly things, and therefore he will forsake faith and a good conscience, and God also rather then he, will forsake them, but such as be faithfull men indeed, will not leaue the grant of Gods endlesse loue in Christ, made ouer to them in the Gospell, no not to gaine a vast world of glorie, or to escape a whole hell of miserie. And this commeth to passe for that the word of God is of the one, but superficially receiued, and therefore at the last withereth and dieth; Whereas in the other it taketh deepe roote, and therefore liueth and flourisheth in them continually; In the one it possesseth as it were the vnfensed suburbes of their senses, and the weake sconses of their phantasies; but in the other it seateth it selfe in the well-defenced Cities of their soules, and in the vnconquerable Castle of a good conscience. In the one it is entertained as a passenger, for a night, or as a so­iourner, Acts 8. 37. Coll. 3. 16. for a season; In the other, it is receiued as an inhabi­tant, and as an owner in his owne home. In the one, it is as the Ioh. 2. ep. 3. Iude v. 13. Pro. 4. 18. 2 Pet. 1. 9. Ioh. 9. 39. Heb. 6. 3. Ioh. 6. 35. flashing of a falling Starre, in the other, it is as the light of the Sunne, which shineth more and more vntill the perfect day. In the one, it is as the darke glimpse of a purblind eye, in the other it is as the sight of the eye that is begun to be well cleared, & in good part made sound and whole. Lastly, in the one it is as the dainty dishes of a sumptuous feast, tasted of but a little: in the other, it is as food so well chewed, ruminated, and digested, that they which eate thereof, neuer hunger after any other food of their soules, but content themselues with this only.

And verily, he that hath once found this pretious pearle, Mat. 13. 46. Gen. 15. 1. will be ready to sell all to buy the same; he will with Abra­ham the Father of the faithfull, leaue his Countrey and kin­dred, and all things else, that he may haue God his buckler, and his exceeding great reward: yea, in respect of the invaluable recompence of this inestimable reward, he will with Moses, [Page 92] refuse to be called the sonne of Pharaoh's daughter, and chose Heb. 11. 24. rather to suffer adversity with the people of God, then to en­ioy the pleasures of sinne for a season, and will esteeme the ve­ry rebuke of Christ greater riches then the treasures of Ae­gypt; It is then a sound and certaine knowledge of the Gos­pell, that breedeth a stable and a setled faith; it is such a recei­uing of the words of Christ, as whereby we surely know that Ioh. 17. 18. Col. 3. 6. hee came from God, and so beleeue that he was sent from him.

And hereof it is, that as vnstaiednesse and instability is set Iac. 1. 6. 2 Pet. 3. 10. Rom. 14. 22. Col. 2. 5. 2 Pet 3. 15. Col. 2. 7. Eph. 2. 20. Heb. 6. 18. Eph. 6. 13. Gal 5. 1. 1 Cor. 15. 58. 16. 13. 1 Pet. 5. 9. Psal. 81. 12. downe by the Spirit of God, as a true note of an vnsound Faith: so stability and stedfastnesse, is deliuered as a sure to­ken of a sound beliefe. And therefore it is not without cause that the faithfull are so often exhorted to labour to be rooted and built vpon Christ, and to lay sure Anchor-hold vpon him, and to be stedfast, and to stand fast in faith, and to seeke to be established therein: by the which so often inculcating of one and the same exhortation, the Spirit of God laboureth to beat in throughly into our hearts, this perswasion, that a sure knowledge, and a resolute assent to the doctrines of Faith, maketh a true faithfull Christian: Wherefore seeing the true Christian faith is a setled and stedfast assent to all diuine ve­rities necessary to saluation, proceeding from a right and wise apprehension of the arguments and reasons whereon they are grounded, then the implicite, vailed, and blinde faith commen­ded so highly by the Church of Rome, is not the true Christi­an faith that proceedeth from God the Father of Light, but Ioh. 11. 9. from the Diuell, the Prince of darkenesse; because it maketh men to fall into the pit of errour and sinne; and so casteth Ioh. 12 35. them downe headlong into the dungeon of destruction.

CHAP. V.

THe blessed Apostle S. Paul describeth the faith of Gods Elect or sauing faith, by calling it the knowledge of the Tit. 1. 1. 1 Tim. 3. 16. truth, which is according to godlinesse, for that it is the fruit­full mother thereof. As he calleth the Diuine doctrine of the Gospell, the mysterie of godlinesse, because it is the powerfull instrument of God to procreate the same. For it openeth the vnspeakable & vnsearchable riches of the loue and goodnesse of God in Christ, and giueth light and sight to apprehend the same, and thereby begetteth true godlinesse.

The cause procreating and preseruing of all holinesse and happinesse, both of Angels and men, either in this life, or in the life to come, is the Vision, contemplation [...], and Apprehension of the Lords vnspeakeable goodnesse and loue. The plaine and euident revelation and manifestation thereof in the Gos­pell, openeth the eyes of a blinded sinner, and giueth to him the sight of a true Christian sauing saith, whereby he turneth from darkenesse to light, and from the power of Satan, to God, and Acts 26. 18. 2 Cor. 3. 18. worketh in him a reuerent feare to offend the Lord, and a lo­uing care to performe all duties that doe belong to piety and godlinesse. Behold (saith Saint Iohn) what loue the Father hath shewed vs that we should be called the sonnes of God. For this cause, the world knoweth vs not, because it knowoth not him. Dearely beloued, now we are the sonnes of God, but yet it doth not appeare what we shall be; but this we know, that when he shall appeare, we shall be like him, for wee 1 Ioh. 3. 1. shall see him as hee is. And euery one that hath this hope in him purgeth himselfe euen as he is pure.

In which words the Apostle auoucheth, that the Lord ma­king [Page 94] himselfe knowne by the doctrine of the Gospell not to the world, but to his Elect, and causing thē therby, not onely faithfully to beleeue and embrace his great loue whereby hee hath adopted them for his sonnes in Christ, but also by hope firmely to expect their full and finall glorification at his com­ming to iudgement, doth thereby purge euery one of them from the pollutions of sinne, and so doth reforme and renew them. The which reformation, because it doth begin in the minde, and from thence proceedeth to the whole man, is called a renewing, or a changing of the minde, and a returning to a [...], Resipiscentia. wiser course. For when the vnderstanding is truely rectified and reformed by the sure and certaine knowledge and appre­hension of heauenly things, it will master and ouer-rule the will and the affections, and cause them to be imployed about Coll. 3. 2. heauenly actions.

The illumination of the minde (saith a learned Author) Morton of the three fold estate of man. being the first part of regeneration is the cause of all the rest of that holinesse that is to be seene in the regenerate man: euen as our Saviour Christ himselfe teacheth, saying; The light of the Mat. 6. 22. body is the eye; if then thine eye be single, thy whole body shall be light; but if thine eye be wicked, all thy bodie shall be darke. So likewise, if the minde, which is the eye of the soule, Coll. 3. 10. be truely sanctified and renewed with knowledge, there fol­loweth holinesse in all the faculties of the soule; but if it be darkened with blindnesse and ignorance, there is nothing but sinne in the whole man.

Neither can it be otherwise, For as it is impossible that a man should either trust or hope in God, loue, feare, and obey him, or performe any other duty of holinesse to God, whom hee doth not know in his loue, mercy, goodnesse, pow­er, iustice, and the rest of his attributes: so it is no lesse impos­sible that a man should know and be fully perswaded, that God is true in his promises, mercifull, gratious, and iust, and not be affected to him accordingly. He that knoweth thee, O God (saith Austin) loueth thee more then himselfe August. soliloq. cap. 1. and leaueth himselfe that he may come vnto thee, and delight in thee.

Wherefore if any one make profession of true wisedome and Iac 3. 13. knowledge, we may will him with Saint Iames, to make de­monstration thereof by his good conversation, and by his workes performed in meeknesse of wisedome: or which is all one, if he make profession of the true Christian Faith, we may say vnto him, Shew mee thy faith by thy workes, and I will Iac. 2. 26. shew thee my faith by my workes; seeing that faith that is without worke [...], is not a liuing but a dead faith. For a liuing faith doth engraffe vs into Christ, and so maketh vs good trees Rom. 11. 19. which cannot be without good fruit. And verily so farre forth Mat. 7. 17. Tantum possu­mus quantum credimus. Cyp. ad Quirit. Tantum dili­gimus quantum credimus Orig. in Eze. h [...]m. 22. 1 Ioh 2. 4. Qui non facit bonum non cre­d [...]t bonum. Isa. 11. 6. Pro. 2. 10. as the grace of God enableth vs to beleeue; so farre it enableth vs also to worke; and so farre forth as it enableth vs to appre­hend Gods loue towards vs, so farre forth it enableth vs to loue God, and to make the same euident and manifest by our carefull endeauour to doe such things as are well pleasing in his sight. He therefore that saith, I know God, and keepeth not his Commandements, is a lyer, and the truth is not in him; For he that doth not well, beleeueth not well; and he whose knowledge bridleth not in some good measure his brutish af­fections, he hath not attained to that wisedome and know­ledge which the Spirit of God fore-told, should be in all true and sincere Christians. For when wisedome entreth into thine heart, and knowledge delighteth thy soule; then shall coun­sell preserue thee, and vnderstanding shall keepe thee and de­liuer thee from the euill way.

Of the infallible certainty and truth whereof, Lactantius was so throughly perswaded, that he was bold to make this chal­lenge to any that would except against the same, by instancing in the most vnbridled affections of all. Giue me (saith hee) Lact. diu [...]n. Instit. l. 3. c. 26. a wrathfull man, and a slanderer, and one that is of vnbridled affections, and with a few words of God, I will make him as weake as a Lambe; Giue me a greedy and a couetous pinch­penny, and I will make him liberall, giuing out his money with whole handfuls; giue me one that is afraid of griefe and death, and he shall presently contemne the Gallowes and the fire, and the Bull of Phalaris also; giue me a libidinous and an adulterous person, and thou shalt see him straight way sober, [Page 96] chast, and continent; giue me a cruell and a blood-thirsty per­son, and presently his fury shall be turned into mercy; giue me an vniust person and an vnwise, and a sinner, and by and by he shall be made iust, prudent and innocent, and with one wa­shing all his sinfulnesse shall be clensed. Such is the force of divine wisedome, that it being once admitted into the heart of man, it will at once dispossesse folly the very mother of all trangressions.

This truth was knowne to the Heathen themselues, who not onely auouched that Pallas the Lady of wisedome subdued the giants when they rebelled against God; but also that Per­seus by the helpe of Minerva the Lady of learning and all one with Pallas, did cut off the head of Medusa, who by her lookes did turne men into stones. Vnder the which fa­bulous fictions this truth was deliuered, that they are the most powerfull instructions of diuine wisedome, that can subdue our rebellious and Giant-like affections, and can make soft and meeke our hard and stony hearts. If ye continue in my word (saith our blessed Sauiour) ye shall know the truth, Ioh. 8. 31. and the truth shall make you free.

It is then the knowledge of the truth which is all one with sauing faith, and diuine wisdome, that freeth vs from the bon­dage we were held vnder by our naturall errours and sins, and doth purifie our hearts, and sanctifie our mindes, by causing Act. 15. 9. Ioh. 17. 17. them to hea [...]ken most attentiuely to all iust and equall moti­ons, and to all diuine and heauenly counsels.

The truth is, that good counsels are no commaund to Counsell is no command, vide: to fools sed dictum sa­pientisat est. fooles, which will not hearken to them, yet to the wise hear­ted they are of great waight, and their aduise with them doth greatly preuaile. The holy Counsels of God arising out of himselfe, doth cause him so perfectly to behold the glorious beauty of that which is holy, iust, and good, and so constantly to cleaue th [...]r [...]o, that it is altogether impossible that he should fall away from the same, and doe any thing that is sinfull and euill. The continuall intention of contemplation, doth cause the elect Angels and Saints in heauen to cleaue stedfastly vnto God, and constantly to continue in his seruice. So the daily [Page 97] meditation and recordation of the equity, and wisdome, and holinesse, and righteousnesse, of the diuine and heauenly in­structions of Gods holy word, doth cause the faithfull in this life to be carefull to auoid all occasions of euill, and to imbrace Psal. 78. 7. all prouocations to good. For it must needes be, that as the scale sinketh downe in the ballance when waight is put into it, so the minde must yeeld it captiue vnto truth (and by conse­quent vnto vertue) when by the weight of sound reason it is euidently cleered and confirmed; as Tully could teach in his Academicall questions.

The minde of man is the absolute Monarch, and the highest commander of all the powers of mans soule, in it selfe it doth conceiue and beget reason, and by it selfe, and by reason, doth bring foorth the will, Amand. Pola. lib. 1. log. cap. 11. which is nothing else but a desire flowing from the minde, Kecker. Syst. Theolo lib. 1. fol. 68. So that how much more there is of the vnderstanding in any thing, so much more also there is of the will; and by how much more also a good thing is knowne, by so much the more it is willed and desired, Kecker. Syst. Theolo. lib. 1. fol. 28. As it is euident by the dolefull complaint that Saint Austine made against himselfe vnto the Lord, saying. Hence it is, O Lord, that I doe not loue thee so Aug. Solilo. ca. 1. much as I should, because I doe not fully know thee; yea, because I know thee but a little, therefore doe I loue thee but a little, and therefore doe I but a little reioyce in thee.

And hence it is, that Angels and men haue this prerogatiue Doctor Field of the Church. lib. 1. cap. 1. aboue all the residue of the Lords creatures, that they are able to will and to desire any thing whatsoeuer it be; because the desire flowing from the formes and resemblances shining in the minde, and apprehended in the vnderstanding, in that the formes and resemblances of all things may shine in their mindes, and be apprehended of their vnderstandings, by rea­son of their spirituall and immateriall natures, and therefore their wils and desires may extend themselues to all things also. Yea, the minde of it selfe is only partaker of reason, by the light whereof euery thing is knowne, and is desired according­ly; whereas the will is so only from the participation of the [Page 98] minde, and therefore is not the ruler and commander of the minde, but is commanded and ruled thereby. For the will cannot desire any thing at all, vntill it take notice thereof from the minde, as of a thing which for such and such reasons is so and so to be desired.

The will and affections, either as stout and stately Peeres, or as cunning and politique Counsellers, or as violent and im­portunate suiters and solliciters may somtimes dazle the vnder­standing by mouing it to hearken to false informations, and to wrongfull suggestions, and so may after a sort ouerrule the minde, and make it to yeeld to that which it ought not, and to command to put the same in execution; yet still the minde is the supreame iugde that must pronounce the definitiue sen­tence before the will and affections, as vnder officers can put the same in execution. For the will doth not chuse or refuse any thing, that the vnderstanding hath not first determined, Zan [...]h. de oper. Dei fol 886. Quod est affir­matio & ne­gatio in intelle­ctu, hoc est prose­cutio & fuga in voluntate, Arist. Moral. l. 6. c. 2. that it ought either to be imbraced or refused, as Zanchius af­firmeth; insomuch that that which is affirmed or denied of the minde, euen that is embraced or refused of the will.

For there are two originall causes of all humane actions, the vnderstanding and the will, whereof the vnderstanding as it is the first in place and worke, so it is that which must set the will on worke; also (seeing there can be no will or desire to that which is vnknowne) and therefore when any one seeth that which is good, and yet willeth and doeth that which is e­uill, he cannot doe so, vntill the minde being seduced, taketh that which is euill to be good, and so setteth the will on work to desire the same: for the will cannot desire that which it ta­keth to be simply euill, but either that which is good indeed, or at the least seemeth to be so. And therefore there must bee Kecherm. Syst. Theol. l. 2. f 219. first an errour in the vnderstanding, before there can be an of­fence in the will. So Salomon; doo they not erre, that ima­gine Prou. 14. 22. euill things? So the wicked themselues confesse, when they are forced to acknowledge the truth: We (say Sap. 5. 6. they) haue erred from the way of truth, the light of righte­ousnesse hath not shined vnto vs, the Sunne of vnderstanding rose not vpon vs: For as Philosophers, Schoolemen, and ex­perience [Page 99] it selfe doth teach, the will doth euer follow the last iudgement and conclusion of the practicke reason, and that which the minde by the aduise of reason iudgeth and determi­neth to be acted, that must the will endeauour to act.

As if the minde resolue, that our chiefest happines consisteth in the plentifull possession and fruition of all earthly profits and pleasures, then will the will and affections be wholly set vpon earthly things; but if it resolue that our highest happi­nesse, and our chiefest good consisteth in our communion with God, and in the cleere manifestation of his loue in Christ, then will our hearts be lifted vp to God, and fixed on Christ, and settled vpon heauen and heauenly things. For (as Saint Austine saith) free-will is a seruant to sinne, or to grace: An euill minde maketh an euill will, a minde indued with grace, communicateth grace to the will. For doth folly set all things Mala mens malus animus. out of frame? and doth not wisedome frame and order all things aright? Doth darknesse cause men to stumble and fall? Iohn 11. 9. Heb. 3. 12. and doth not light keepe men vpright, and preserue them from falling? Doth infidelity withdraw mens hearts from God, and corrupt their wils and affections? and doth not faith ioyne men neerely vnto God, and sanctifie their wils and affections with all manner of diuine and heauenly graces?

Wherefore as all carnall Gospellers and loose Libertines, so our Romane Catholikes are greatly deceiued, in that they thinke that a sauing and iustifying faith may stand with raig­ning sinnes; for then should the selfe-same persons at the selfe­same time be the children of God in respect of their mindes, sanctified with the knowledge of the truth, and with sauing faith; and the children of the Deuill in their wils being pollu­ted with dominering sins, but where sauing faith getteth the sure and safe possession of the minde, it not only expelleth in­fidelity out of the castle of the vnderstanding, but also casteth out all sinne and iniquity out of the forts of the will and affe­ctions, that they shall no longer rule and raigne there. For sauing faith doth regenerate vs and make vs the sons of God, Gal. 3. 26. as the Apostle affirmeth, and so reneweth vs to his image in holinesse and crue righteousnesse; and therefore will not suffer [Page 100] vs to giue place to wilfull and raigning sinnes, and presump­tuous transgressions: Whosoeuer (saith Saint Iohn) is borne 1 Iohn 3. 9. of God sinneth not, for his seed remaineth in him, neither can he sinne, because he is borne of God: that is, whosoeuer is borne of God, committeth no such sinnes whereby the Word of God is choaked and extinguished in him, because it is an immortall seed which liueth and indureth for euer where it is 1 Pet. 1. 23. once rooted and settled; neither can hee sinne because hee is borne of God: That is, sinne, which is the worke of the Deuill, cannot so farre forth preuaile, as to annihilate his regeneration which is the worke of God, because God is stronger then the Deuill, and will maintaine his owne proper worke in his owne children, against the malice and mischiefe of Satan.

For let the Deuill set his chiefest instruments on worke to draw Gods children from their faith and obedience to God, yet they shall not finally preuaile against them. So Saint Iohn, Little children ye are of God, and haue ouercome them; for 1 Iohn 4. 4. greater is he that is in you, then he that is in the world. For albeit they be little and weake in themselues, yet they are strong in the Lord, and in the power of his might, and are en­abled thereby to stand against all the assaults of the De­uill. Ephes. 6. 10.

And verily, he that truly beholdeth, and duly considereth, what this great dignity is, to be translated out of the bondage of Satan into the glorious liberty of the sonnes of God, he can­not with purpose of heart serue sinne any longer, and enthrall himselfe againe vnto the tyranny of Satan, but he will resigne himselfe wholly ouer to God. How can we (saith the A­poste) Rom. 6. 2. that are dead to sinne, liue any longer therein? When Ioseph that of a poore slaue, being made chiefe ruler ouer all Gen. 39. 9. Fixum etenins quicu ique geret no [...] hunc [...]go nolle credi­derim Christo cum m [...]ricate mori. Coster. that great estate which his master was possessed withall, was tempted by his lewd mistrisse to defile his masters bed, How can I (said he) doe this wickednesse, and sinne against God? How much more then will all such as are indued with true Christian faith resolue and say, when they duly consider their great dignity, in that of the bondslaues of Satan they are [Page 101] made the sonnes of God, and inheritours of the kingdome of heauen: How can we giue ouer our selues to wilfull and pre­sumptuous sinnes, to the great dishonour of our louing and most gracious God, who hath aduanced vs to so great digni­ty and honor? Vndoubtedly they cannot but thus resolue with themselues, their sure beleefe of so great a fauour, throughly settled in their hearts, will not suffer them to giue themselues ouer to the seruice of sinne, but will cause them fully to resolue to continue and perseuere in constant and con­tinuall obedience vnto God.

And in this respect, the estate of all such as are reconciled vnto God by Christ, albeit it be subiect to many infirmities, is farre more happy then Adams was in his absolute and per­fect purity. For (as Saint Austine saith) the first liberty was a Aug. de corrept. & grat. cap. 2. possibility not to sinne, but ours is much greater, being such as that we cannot possibly sinne; that is, giue our selues ouer to be bondslaues to raigning sinnes. For to Adam was giuen grace to persist in grace if he would, but to vs it is giuen, that we be made willing, and that by our will we conquer our concupiscence: to him was giuen ability, if he himselfe would haue vsed it, but to vs is giuen not only to be able, but also to be willing to vse our ability. For the will of the Saints is so forcibly mooued by the Spirit of God, that therefore they are able, because they will; and therefore they will, because it is God that worketh in them that they be willing.

For if in so great infirmity, wherein perfect vertue was re­quisite for the suppressing of pride, they were left to their owne will, that by the helpe of God they might persist if they would themselues, and that God himselfe did not worke in them the very will that they would: among so many and so great tentations, the will by reason of her weaknesse would soone relent and giue ouer. A remedy therefore was prouided for the infirmity of mans will, that it should be so mooued by diuine grace, that it should neuer decline or separate it selfe from the same: and therefore albeit it were weake, yet it should neuer vtterly faile.

Now that Saint Austine did not mistake herein, it is ma­nifest [Page 102] by the testimony of God himselfe, set downe by the Prophet Ieremie in most direct words to that purpose; I will Ier. 32. 40. (saith the Lord) make an euerlasting Couenant with them, (meaning his faithfull ones vnder the time of grace) that I will not turne away from them to doe them good, but I will put my feare in their hearts, that they shall not depart from me. So then now vnder the Couenant of grace, diuine grace is not so offered to the faithfull, that they may either chuse or refuse it if they will, but thereby they are made both willing to re­ceiue it at the first, and resolute also to perseuere therein con­stantly, euen to the end: and therefore by the Spirit of God, they are called trees which shall not cease from yeelding fruit. Ier. 17. 8. Whereby it is manifest, that grace lightning the vnderstanding with a true faith, doth sanctifie the will with all other vertues, and establish it also with constancy and perseuerance.

Wherefore a well-grounded knowledge of the mysteries of godlinesse, diuine wisdome, and sauing faith doe neuer goe alone, but take their traine with them, and are alwaies accom­panied with all other diuine and heauenly vertues. And thus much concerning the necessary combination of sauing faith, with all other diuine vertues. Now it remaineth, that we make manifest what comfortable assurance of Gods fauour and loue, faith also giueth to all that truly beleeue.

CHAP. IIII.

THat which all erronious professions doe promise, that the Gospell of Christ doth performe, euen a sure faith, and a faithfull assurance of the fauour and loue of God, and of [Page 103] eternall happinesse and blessednesse. For herein is reuealed the Couenant of grace, grounded vpon a strong foundation, euen vpon him that is Immanuell, God with vs, a most powerfull Reconciler of men vnto God, and a most gracious procurer of Gods fauour and loue. For mans sinne being committed a­gainst the infinite maiesty of the most glorious Deity, could not be done away but by an infinite satisfaction; and Gods loue and euerlasting happinesse consisting therein, being bles­sings of an inualuable worth, could not haue beene purchased, but by an inualuable price. Now this infinite satisfaction, and inualuable price could not haue beene tendred but by such an one that was true man ioyned in one person to the true God, that so he might be a meet Mediatour betweene God and man.

And so he himselfe testifieth, saying, I am the way, the truth, Iohn 14. 6. and the life, no man commeth vnto the Father but by me: It is then by Christs meanes that wee beleeue in God, and haue an assurance of his fauour and loue. For to him God gaue after his shamefull death, which he suffered for our sins, a glorious resurrection; as an ample testification of his full satisfaction made for them all, and of his victorious conquest ouer death, that so we might haue faith and hope in God. Wherefore if 1 Pet. 1. 21. God hath plainly opened vnto vs the worke of our redempti­on, and reconciliation wrought by Christ, which is the foun­dation of the Couenant of grace, wherein God offereth him­selfe to be a gracious God, and a louing Father to all such as imbrace it with a true faith; it cannot be, but if that with a true faith we apprehend this gracious Couenant, we should rest thereby throughly perswaded of the Lords inestimable fauour and loue towards vs.

Now that the vndoubted truth therof may euidently appeare, let vs obserue these three circumstances: First, the time when this assurance is giuen: Secondly, the meanes whereby it is wrought: Thirdly, the witnesses that giue euidence to the cer­tainty and infallibility thereof. Now concerning the first, when God by the light of the Gospel doth open our eies, & make vs to behold the light of his coūtenance shining vnto vs in Christ [Page 104] Iesus, and thereby doth not only informe our vnderstanding, but also reforme our will and affections, euen then in some measure he giueth vnto vs this comfortable assurance, that he hath admitted vs among the number of his children, and hath matriculated vs into the Vniuersity of his Saints, and hath en­tred our names into his booke of life.

For that which our blessed Sauiour auouched of Zacheus, when he willingly receiued by loue Christs person into his house, and his doctrine by faith into his heart: This day is saluation come to this house, for as much as this man is become Luke 19. 9. the sonne of Abraham; that is to be auerred of all persons whatsoeuer, that readily imbrace the faith that was in Abra­ham; seeing all such as haue their hearts purged by faith, are Rom. 4 12. Gal. 3. 26. 2 Tim. 2. 21. vndoubtedly thereby made the sonnes of God, and vessels of honour, sanctified and meet for the Lord. Now (saith Saint Iohn) we are the sonnes of God, euen as many as by an 1 Iohn 3. 2. effectuall calling are brought to a wise and vnderstanding faith, and to an holy and vpright life. So Saint Bernard; At Bern. [...]p. 107. the rising of the Sunne of righteousnesse, at our iustification, (that is, when we are made inberently iust and righteous, for so he taketh the word in this place) the secret that was hidden from the beginning, concerning those that are predestinate and shall be blessed, beginneth to appeare out of the depth of eter­nity, whilest a man called by the feare of God, and framed to righteousnesse by loue, presumeth that he is of the number of the blessed, knowing that whom he hath iustified, them also he hath glorified.

In the which very place (that we may come to our second circumstance) Saint Bernard aduiseth the person that is made an holy and iust man, to take for the opener of this mystery of his saluation, the Spirit making him righteous and iust; and thereby testifying to his spirit that he is the child of God. For (saith he) who is a iust man, but he that being beloued of God loueth him againe? Which commeth not to passe, but by the Spirit of God, reuealing by saith the eternall promise of God for his saluation to come, the which reuelation, (that is, the ground or meanes of the which reuelation) is nothing else but [Page 105] the infusion of spirituall grace, by the which the deedes of the flesh are mortified, and the man that hath it, is prepared to the kingdome of heauen, together receiuing by one spirit, that whereby he may presume that he is beloued, and loueth a­gaine.

So then when the Apostle auoucheth, that the Spirit of God beareth witnesse to our spirits that we are the children Rom. 8. 16. of God, that he doth (saith Saint Bernard) by nothing else but by the infusion of spirituall grace, whereby the deedes of the flesh are mortified, and the man of God is quickened vnto an holy and heauenly life. So Origen; The testimony of the spi­rit, Orig. in 8. Cap. ad [...]om. is an hability giuen by the Spirit not to doe all things for feare, but for loue towards God. So Ambrose also, vpon the same words of the Apostle, calleth it an hability gi­uen by the Spirit of God, to leade a life fitting the name of the sonnes of God, whereby our heauenly Fathers marke is seene in vs. And this these holy men learned of the holy Apostle Saint Peter, Giue (saith he) all diligence to ioyne to your 2 Pet. 1. 10. faith, vertue; to your vertue, knowledge; to knowledge, temperance; to temperance, patience; to patience, brotherly kindnesse, to brotherly kindnesse, loue, &c. and hereby make your calling and election sure, for if you doe such things ye shall neuer fall.

For whereas God hath promised to be a gracious God, and louing Father to all such as trust in him, loue him, and feare him, and are carefull to obserue his Lawes, and are truly sor­rowfull for their daily transgressions and sinnes; How can it otherwise be, but that the faithfull hauing by their dutifull conuersing with God in the holy exercises of hearing his holy Word, and of prayer, obtained these graces in some suffi­cient measure? How can it, I say, otherwise be, but that thereby they should be certainly perswaded that God is their louing and gracious God, and that they are his beloued peo­ple? For it is impossible that the promises of God made to his people concerning this matter, should be void and with­out effect. Walke (saith the Lord) in my Statutes and keepe Ex. 20. 19. my iudgements, and do them, and sanctifie my Sabbaoths, and [Page 106] they shall be a signe betweene me and you, that ye may know that I am your God. Of the certainty and euidency of the truth thereof, the Apostle Saint Paul was so confident, that he appealeth to euery faithfull mans experience among the Romans concerning the same; saying, Know ye not that to Rom. 6. 16. whomsoeuer ye giue your selues as seruants to obey, his ser­uants ye are, to whom ye obey, whether it be of sinne vnto death, or of obedience vnto righteousnesse? The faithfull then being well witting to their own hearts that they haue gi­uen themselues to God, and are carefull to performe the works of faith, loue, holinesse, and righteousnesse according vnto the rule of Gods word, in obedience vnto God, doe so throughly know hereby that they do an acceptable seruice vnto God, and that they are his obedient seruants, that they doe greatly re­ioyce therein with the Apostle; This is our reioycing, euen the 2 Cor. 1. 12. testimony of our conscience, that in simplicity and godly purenesse, &c.

Now if it be obiected that the faithfull know not their owne hearts, nor the true nature of these diuine graces, nor the right notes and markes of the holy workes that proceed from them, and therefore albeit they are indued with these gra­ces, and performe these works, yet they cannot know that they are the seruants of God; We answer, first, that that obiection is in direct tearmes, flat contrary to the testimony of the Pro­phet before alleaged, where the faithfull being commanded to do their works according to the rule of Gods Commande­ments, being from their hearts made carefull thereof, are thereby assured that they are the obedient seruants of the Lord. Secondly, we answere, that all men doe in part know their owne hearts, and their thoughts, words, and workes, and that the faithfull doe in some measure know the true na­ture of all heauenly graces, and the right notes of their true fruits.

All men doe know themselues in part, because God hath giuen to all a conscience to be a witnesse together with them­selues, not onely of their words and workes, but also of the 1 Cor. 2. 11. very thoughts and purposes of their hearts, as the names of [Page 107] conscience doe sufficiently declare. For no man knoweth our [...], Conscientia. hearts but God, and our selues, and therefore conscience is a knowledge that we haue of our owne wayes together with God. Euery one then by the light of his conscience knoweth Mens non po­test non intelli­gere quod intel­ligit. Nemo nescit se velle quod vult. Prou. 14. 10. what he himselfe knoweth, and vnderstandeth what he him­selfe vnderstandeth, and perceiueth what he himselfe thinketh, desireth, willeth, speaketh, or doeth. Euery one knoweth (saith Salomon) for what his owne heart is sorrowfull, and in what it reioyceth, and none else but God onely; Euen the ve­ry wicked by the meanes of their consciences, are made wit­ting to their owne wayes; How much more are the faithfull by the light of the word? For by the clearenesse of the hea­uenly doctrines their hearts are opened, and they are enabled Act. 16. 14. in some good measure to know themselues and to know God, Heb. 18. 11. Iohn 6. 45. Act. 2. 17. and to vnderstand what belongeth to a sound faith, and to an holy and godly life. For the faithfull know that such an ap­prehension and knowledge of Christ, as causeth all things to be as dung to them in respect thereof, is a sure signe of a sancti­fied minde, lightened with the cleare sight of a true faith. They know that to desire to inioy the loue of God aboue all other things whatsoeuer, and to be willing and ready to con­uerse with God and with Christ in the daily and religious ex­ercises of the word of God, and prayer, and to loue the bre­thren because they loue God, and are beloued of God, are true tokens of true Christian loue.

They know also, that to be truly sorrowfull for offending so louing and gracious a God, as he hath declared himselfe to be in Christ, and in that respect to feare to offend him, and to be carefull to walke in all his righteous Lawes, are sure signes of true repentance, and of the right feare of God, and of sin­cere holinesse and righteousnesse. And they knowing in their owne consciences that they haue by the gracious worke of the Spirit of God, such a faith, loue, repentance, feare, and righ­teousnesse, know that they are in Gods fauour and loue, and that they are his faithfull seruants: We know (saith S^t. Iohn, speaking in the name of all the faithfull) that we are of God, 1 Iohn 5. 29. and that the whole world lieth in wickednesse; We know [Page 108] that the Sonne of God is come, and hath giuen vs a minde to know him which is true, and we are in him that is true; that is, in his Sonne Iesus Christ, this same is very God and eternall life. And againe, we know that we are translated from death 1 Iohn 3. 14. to life, because we loue the brethren. And that he speaketh thus in the name of all the faithfull, we may vnderstand in that in the like asseueration, he changeth the person; saying, If ye know that God is righteous, know ye that he that doth righ­teousnesse is borne of God, by the which testimonies of the 1 Iohn 2. 29. Apostle it is manifest, that the faithfull knowing that they are indued with the true knowledge of Christ, and with true loue, and with true righteousnesse, know thereby that they are of God, and that they are his elect and chosen children.

For as a true friend among men, doth bestow such fauours and gifts vpon him whom he intirely and tenderly loueth, as the receiuer vnderstandeth what they are and their worth also, that so by manifesting his great kindnesse he may winne mutu­all and reciprocall loue: so God the friend of friends, giueth his spirituall graces vnto all those whom he hath loued in Christ, and chosen in him before the foundation of the world, and maketh them to vnderstand what these his principall bles­sings are, and the end why he giueth them, euen to assure them of his fatherly fauour and loue. Yea, he maketh them sensible of this gracious worke of his Spirit in their owne hearts, when he effecteth the same by the powerfull operation of his owne holy Spirit, and worketh a true sense and feeling thereof in the receiuers themselues, as it hath already beene declared in the opening of the second question of the first part of this treatise, and shall bee further cleared also in the second part here­of. For that the faithfull should not doubt of Gods loue toward themselues, he giueth his owne sanctifying Spirit, and their owne sanctified spirits to testifie the same, that against the sufficiency of their testimonies, no man can take any iust Rom. 8. 16. exception.

In the Law (saith our Sauiour) it is written that the testi­mony Iohn 8. 17. of two men is true. Of what an vndoubted truth then is that thing, which is witnessed by a sanctified conscience [Page 109] whereas the testimony of conscience without this qualificati­on, Conscientia mil­le testes. is in stead of a thousand witnesses? Now if the witnesse of a sanctified conscience be of such validity, which yet is but an humane testimony, what is the witnesse of God himselfe? Now this is the witnesse of God (saith the Apostle) that not 1 Iohn 5. 9. onely he hath giuen vnto vs eternall life, but also that he hath by his Spirit giuen vnto vs our faich to testifie the same to our owne soules, and that to this end, that we might know that we haue eternall life, and that we might beleeue (viz. by a faith daily growing stronger and stronger) in the name of the Sonne of God.

The which thing cannot be but effectually wrought, if the faithfull would daily and duly consider, that the promise of blessednesse made by Christ to all that beleeue, was by God deliuered not onely by word of mouth, but also by an oath, Iohn 5. 24. and after the same maner was redeliuered to Christ, and that to this end, that by two immutable things, wherein it is impos­sible Heb. 6. 17. that God should lie, we might haue strong consolation; and not only so, but also was set downe vnder his own hand a­gaine and againe in all the bookes of the old and new Testa­ment: and further yet, was ratified and confirmed by many feales of diuers Sacraments.

Wherefore no maruell though the faithfull in former ages haue often openly made profession of this their comfortable assurance of Gods loue, publishing and proclaiming, that God was their God and they his seruants, and that Christ was their Christ in particular, and that by his Bloud, shed precise­ly for themselues, they were iustified from all their sinnes. O my soule (saith Dauid) thou hast said (and said it againe and Psal. 16. 2. againe) vnto the Lord, thou art my God; for so it followeth in the same Psalme, and in diuers others, The Lord is the po [...] ­tion of mine inheritance, and of my cup thou shalt maintaine my lot, my lot is fallen vnto me in a very good ground, I haue a goodly heritage. So Psal. 18. I will loue thee deerely, O Lord, my strength, the Lord is my rocke, and my fortresse, and my deliuerer, my God, and my strength in whom I will trust, my shield, and the horne also of my saluation. So Esay, [Page 110] O Lord thou art my God. So Thomas; My Lord, my God. Esay 25. 1. Ioh. 20. 28. Hos. 2. 23. So all the faithfull since the comming of Christ in the flesh; I will say vnto them that were not my people, thou art my peo­ple, and they shall say, thou art my God. And verily, as when Ahab said to Benhadads seruants, Is my brother Benhadad yet 1 Kings 20. 33. aliue, they tooke aduantage thereby saying, thy brother Ben­hadad: so whereas God calleth himselfe in particular the God of the faithfull, and them in like manner his people and his ser­uants; why may not the faithfull call not God only their God, but themselues also his seruants after a speciall maner, making thereby a thankfull confession of their own high dignity which the Lord their God hath bestowed vpon them? It was not pride then and presumption, but a thankfull and dutifull acknow­ledgement of Gods most singular goodnesse towards himselfe that made Dauid sound out with a loud voyce, and double the same againe and againe, Behold Lord I am thy seruant, I am thy seruant, and the sonne of thine handmaid; thou hast bro­ken my bonds, that is, thou hast deliuered me from the bon­dage of sinne and Satan, and hast made me the seruant of righ­teousnesse; and therefore I may safely assure my selfe that I am thy seruant. So old Simeon; Lord now lettest thou thy Luke 2. 29. seruant depart in peace, according to thy word. So Elias; O Lord God of Abraham, Isaac, and Israel, let it be knowne 1 Reg. 18. 36. this day that thou art the God of Israel, and that I am thy ser­uant, & that I haue done al these things at thy commandement. So the Apostles; Simon Peter a seruant and an Apostle of Ie­sus 2 Pet. 1. 1. Iac 1. 1. Iude 1. Rom. 1. 1. Christ. Iames a seruant of God, and of the Lord Iesus Christ. Iude a seruant of Iesus Christ. Paul a seruant of Iesus Christ. They knew that they serued Christ faithfully in the preaching of the Gospell, and in all other duties inioyned to Act. 27. 23. them by Christ; and therefore they were bold to publish and proclaime themselues to be his seruants, and Christ himselfe to be their Lord. So Tertullian writing in the defence of the Tert. in Apol. Christian faith against the Gentiles; The religious (saith he) among you, seeke for safety where it cannot be had, &c. but I cannot pray for it but to him of whom I know that I shall ob­taine it, because it is hee that is able to doe it; and I am the [Page 111] party to whom it is to be granted, because I am his seruant, and doe worship him alone.

Now as euery faithfull man knoweth that God is [...]is God in particular, and that he himselfe is Gods seruant; so he know­eth the same blessing to be wrought for him by Christ, being in particular his Redeemer and Sauiour, who hath tendred to God a full satisfaction for the discharge of his sinnes. So pro­testeth the mother in the name of all her children; My belo­ued Cant. 2. 16. is mine, and I am his; and whom may we ioyne next to the mother, but her best and deerest daughter? My soule (saith Luk: 1. 47. he) doth magnifie the Lord, and my spirit reioiceth in God my Sauiour. So Iob; I am sure that my Redeemer liueth. So Da­uid, Iob 19 25. Psal. 19. 14. Let the words of my mouth, and the meditations of my heart, be alwaies acceptable in thy sight, O Lord, my strength, and my Redeemer. So Saint Paul; I liue by the faith of the Gal. 2. 20. Sonne of God, who hath loued me, and giuen himselfe for me. So an ancient Peere of the Church, whose workes haue beene thought by some, worthy to be fathered vpon Saint Austine; I come more sweetly to my Iesus then to any of the Saints. So Saint Austine himselfe in his Epistle to Dardanus; O good Iesu, O the Redeemer of my soule, wherewithall shall I re­quite thy clemency, or satisfie thy goodnesse, for not shed­ding better bloud for thine elect, then thou diddest for my sinnes.

So Saint Cyrill vpon these words, Let his bloud be vpon vs and our children; To what end should I haue wealth, and hope for the inheritance of the goods of this world, seeing al­ready I am heire of thy most precious bloud, and redeemed with thy most glorious death? Why should not I very much esteeme of my selfe, seeing thou hast shed as much bloud for me, as thou hast done for all the world? So Saint Bernard vp­on these words of our blessed Sauiour, I haue earnestly desired to eate this Passeouer with you before I suffer; O good Iesu, O the loue of my soule, who among mortall men doth desire to make his life perpetuall, as thou didst desire to loose thine for me? What delight wilt thou take in the world to come, with thine elect; seeing here vpon earth thou didst call that day [Page 112] wherein thou didst suffer, Easter: that is, a great and solemne festiuall day? O good Iesi, O the Redeemer of my sou [...]e, doe not I happily owe thee as much as all the world oweth thee, seeing I haue cost thee as much bloud as all the world hath done?

Lastly, we may ioine to these, Saint Ambrose, as one that is ioined with them in the same faith. I will not (saith he) glo­ry Ambros. de Ia­cob & vita be­ata. cap. 6. because I am iust, but because I am redeemed will I glory; I will not glory that I am void of sinne, but for that my sinnes are remitted vnto me; I will not glory for that I haue profited any, or for that any hath profited me, but for that Christ is an aduocate to the Father for me, and for that his bloud was shed for me.

By all which confessions which these holy persons made of their faith, we may perceiue that it is the proper worke of true faith, not onely to beleeue that Christ is our Sauiour in particular, and that he shed his bloud as precisely for vs, as well as for any other of the residue of the faithfull, but also that thereby our sinnes are forgiuen in particular vnto our selues.

For it is not enough (as Saint Bernard saith) to beleeue that Bernard. Ser. 2. de Annunciat. thy sinnes cannot be done away but by him against whom thou hast offended, and who himselfe cannot offend, but thou must proceed further, and beleeue also, that thy sinnes are for­giuen euen to thy selfe. To doubt of the most singular vertue of the bloud of Christ to purge all the sinnes of all the faithfull, were infidelity: euen so for any one that beleeueth himselfe to be one of the faithfull, to doubt whether his sinnes are forgi­uen to himselfe, is to betray his hypocrisie, seeing whatsoeuer he professeth, yet either he beleeueth not himselfe to be one of the faithfull, or else he beleeueth not the truth of the promise of the pardon of sinne, that God hath made by all the Prophets Act. 10. 43. to all that beleeue.

Why? Manasses himselfe that was a grieuous murtherer of Gods deare Saints, and a greater Idolater then many of the Heathen; yet when he felt Gods mercy in giuing him repen­tance, he was perswaded that God was his God and louing [Page 113] Father, and had saued and del [...]uered him from all his iniquities and sinnes. No maruell then that Ezechias the Father of Ma­nasses, Esay 38. 17. who walked before God in truth, and with a perfect heart, and did that which was good and acceptable in his sight, and therefore knew himselfe to be accepted of God, did make this profession after he was deliuered from his dangerous sicknesse;; saying, Behold, for felicitie I had bitter griefe, but it was thy pleasure to deliuer my soule from the pit of corrup­tion, for thou hast cast all my sinnes behinde thy backe. No maruell likewise that Dauid a man after Gods owne heart, re­soluing with true sorrow of soule to confesse his sinnes, had a certaine assurance of the pardon of them, as he himselfe testi­fieth: saying, I thought I will confesse my sinnes against my Psal. 3 [...]. 5. selfe, and thou forgauest the iniquitie of my sinne: For the which benefit being so gratious and great, he calleth vpon his soule againe and againe to be thankfull vnto God in the best manner that possibly he could doe; saying, Praise the Lord, Psal. 1 [...]3. 1. O my soule, and all that is within me, praise his holy Name. Praise the Lord, O my soule, and forget not all his benefits, which forgiueth all thy sinnes, and healeth all thine infirmi­ties.

There be two things that hinder this comfortable assu­rance in all the faithfull more or lesse, especially in the time of some grieuous tentation. As first, the small measure of faith, and other spirituall graces, and the great strength of their earthly and carnall affections. And secondly, the remnants of distrustfull feare of vtterly falling away from God, caused by their manifold and daily fals; but the small measure of faith, and of other graces of sanctification, ought not to hinder the assurance of the faithfull; because a little faith is a true faith, aswell as a great faith; seeing more or lesse doth not change Magis & minus non variant speciem. Iohn 3 16. Apocol. 3. 8. the nature of a thing: a little faith then is as true a signe of Gods loue as a great, the Couenant of grace being made not only with them that haue a great faith, but a little also, euen with all that truly beleeue. The Church of Thiatyra had but a little strength, yet she was accepted with God aswell as the o­ther Churches that had greater: For workes of pietie are ac­cepted [Page 114] with God according to that a man hath, and not ac­cording 2 Cor. 8. 12. Matth. 13. 23. to that he hath not. The ground that brought forth fruit thirtie sold, is commended for good ground as well as that which brought forth a great deale more. And the seruant Matth. 25. 23. that gained two talents, is praised by his master as well as he that gained fiue. For God will not despise the day of small Zach. 4. 10. things, neither will our meeke and milde Sauiour Christ break the bruised reed, nor quench the smoaking flax. Matth. 12. 20.

Moreouer, when the Lord doth promise that he will be a gracious God to all that beleeue, repent, and returne vnto him, loue him, and feare him, and walke in his waies, he doth not respect the perfection of these graces, nor the worth of the workes that proceed from them, but these promises are all founded vpon the worthinesse of Christ, who is the foun­dation Act. 3. 26. Gal 3. 18. 2 Cor. 1. 20. Ephes. 1. 6. of the Couenant, and vpon the perfection and merit of his obedience: For all the promises of God are in him, yea, and in him, Amen. And all the faithfull are accepted in him as all their diuine graces, and fruitfull workes are spirituall sa­crifices well pleasing to God by the sweet odour of the sacri­fice 1 Pet. 2. 5. Apocal. 8. 3. of Christ. The small measure then of faith, and of all other graces of sanctification, ought not to discourage the faithfull, nor yet their sins of ignorance and infirmitie; seeing the sacrifi­ces Leuit. 4 2. Numb. 15. 24. vnder the Law appointed by God himselfe, being shad­dowes of the sacrifice of Christ, do assure them that they shall be fully pardoned by the perfection & merit of the sacrifice of Christ. Yea if any one truly repent, and be heartily sorry for his sinnes that haue beene willingly and wittingly committed, yet there is a sacrifice of expiation and reconciliation appoin­ted Leuit. 6. 1. Ezech. 18. 22. euen for all such sinnes, and a promise of pardon to all such sinners. For as no sinne is veniall, if it continually please; so no sinne is mortall if it heartily displease. And albeit sinne re­maine in the faithfull as long as they liue, yet if godly sorrow woundeth it, a godly death shall vtterly destroy it: And if in any one, sinne be deadly wounded, and at the last vtterly destroyed, how can it worke such a persons destruction?

Now albeit the faithfull many times fall, yet they neuer vt­terly fall away, seeing the Lord ordereth a good mans going, and Psal. 37. 24. [Page 115] maketh his way acceptable to himselfe; so that though he fall, yet he shall not be cast away, seeing the Lord vpholdeth him with his hand. For God hath bound himselfe vnder the Co­uenant of grace, that he will not leaue his faithfull seruants to stand or fall at their owne choice, but that hee will stablish their wils by his grace, that they shall neuer will and resolue to continue perpetually in sinne, and vtterly to fall away from God, as it is deliuered by the Prophet Ieremy. Ier. 32. 40.

Now whether this assurance be the forme or the effect of a true faith, we need not to be too peremptory herein; vndoub­tedly the Apostle seemeth to set it downe as an effect of faith; By Christ (saith he) we haue boldnesse and entrance, with confi­dence Ephes. 3. 12. by faith in him. By faith then we haue boldnesse to come vnto God, as to a louing and a gracious Father, and haue con­fidence in him that he will assist and aide vs in all our necessi­ties; saith then breedeth boldnesse and confidence, but it is no­more the one then the other, seeing it is the mother of them both: Verily, there is a trust or a confidence whereby a faith­full man doth vndoubtedly beleeue, and is confident that GOD is a gracious God to all that beleeue and embrace the Couenant of Grace; repent, loue, and feare God, and walke in his Lawes and Commandements; be they Iew or Gentile, Male or Female, Bond or Free, and this confidence is the very forme of faith, if it be not altogether one with it. But that trust and confidence whereby a faithfull man is perswaded, that God is to him in particular a gracious God, and a louing Father in Christ, arising vpon the action of the soule refle­cted vpon it selfe, and vpon it's owne spirituall estate, and ta­king notice of all the Diuine graces of the Spirit, wherewithall it is endued, is not faith, but an effect thereof, euen an habit, or rather an act of a sanctified conscience, lightned with a true faith; as our most Reuerend Diocesan, now a Citizen with the Saints in Heauen hath auouched in the second part of his Defence against D^r, Bishop fol. 269. and Reuerend M^r. Perkins, in his Treatise of Conscience. The summe of whose doctrine is comprehended in this Syllogisme.

If whosoeuer beleeueth, repenteth, loueth, and feareth God, [Page 116] and hath a sincere care to walke in all his commandements, is most assuredly in Gods loue, and shall vndoubtedly be saued, then whosoeuer knoweth assuredly that he beleeueth, repen­teth, loueth, and feareth God, and hath a sincere care to walke in all his Commandements, knoweth assuredly thereby that he is in Gods loue, and that vndoubtedly he shall be saued.

But I know (saith euery sincere and faithfull Christian) by the act of mine owne conscience reflected vpon my selfe, that I beleeue, repent, loue, and feare God, and haue a sincere care to walke in all his Commandements.

Therefore I know assuredly that I am in Gods loue, and shall vndoubtedly be saued.

Now to giue a sure and a certaine assent to the maior pro­position grounded vpon the vndoubted truth of Gods promi­ses, made to all the faithfull in Christ Iesus, and to be confident of the infallibilitie thereof, is of the very essence & substance of faith; but to assume the minor proposition, and thereupon to inferre the conclusion, is an act of a sanctified conscience, light­ned with a true faith.

The Church of Rome commendeth doubtfulnesse of salua­tion, as a propertie beseeming Christian humilitie and feare, and condemneth the infallible assurance thereof of haereticall security and presumption. And yet this Church assi [...]eth her followers, that will submit themselues to be guided by her Canons, that thereby they shall be brought into fauour with God, and so vndoubtedly be made happy and blessed. That so we may know that she is Babel the Mother of confusion, for that she doth by the contrariety of her actions and positi­ons ouer-throw her owne principall grounds.

A Romish Catholicke must liue in feare and suspence of the full pardon of his sinnes by faith in Christs bloud, and yet if he receiue absolution from a Romish Priest, or a Pardon from the Pope, he must rest assured thereof: A Romish Catholicke must not rest assured of his iustification and saluation by the righteousnesse of Christ, imputed vnto him by the free and vn­deserued grace and mercy of God, but if he be carefull to fulfill the Law of God and the rules of their religious orders, hee [Page 117] shall rest assured that he hath not onely merited his owne iusti­fication & saluation, but also that he hath supererogated there­by for the good of other. Nay, by murthering of Princes & o­uerthrowing of states euen against their oathes & alleagiance, they may not onely merit heauen, but deserue happily (if it so please the Pope) the dignity thereof, a Canonized Saint.

But to erect so great a building as is the assurance of our iustification and saluation vpon so weake and rotten foundati­ons, is in truth presumptuous and intollerable folly and mad­nesse. For if we would respect, I say not the workes of righte­ousnesse, wrought wholly, or in part by our owne free-will, but the principall fruits of the Spirit of God, and the best du­ties that the faithfull are enabled to performe thereby, are not these Gods speciall gifts, making vs indebted vnto God, and therefore deseruing nothing, much lesse iustification and salua­tion at Gods hands? but if we would consider them as pled­ges and pawnes of Gods loue, procured for vs by Christ Ie­sus, and as the first fruites of that heauenly inheritance, which he himselfe hath purchased for vs, how can we but rest assured to be brought in the time appointed by the Lord, to the pos­session of that, whereof we haue so certaine an earnest, and so sure a pledge.

In pasting ouer temporall Land from man to man, we esteeme much of good securitie, which highly commendeth euen an hard bargaine: A sound title, and a good conueyance, from such and such persons, to such and such other, maketh the security to be sufficient. The goodliest possession that can be passed ouer to any of the sonnes of men, is the glorious manner of the coelestiall Paradise, the true title thereunto is Christ and his righteousnesse, the conueyance thereof, is the Word and the Sacraments, which giue Christ to all that be­leeue, and the sure and certaine earnest of the same, is the first fruits of the Spirit. But to our Romish Catholickes, the righte­ousnesse of our blessed Sauiour Iesus Christ, performed for vs in his owne person, and imputed vnto vs by the Lords most free and vndeserued mercy, is a meere nullity, and new no iustice, and the apprehension thereof by faith, is a phantasticall [Page 118] apprehension of that which is not a false faith, and an vntrue imputation, as our masters of Rhemes haue taught. For their Rhem. in c. 3. ad Rom. title to the heauenly Paradise, is the merit of that righteousnes which is wrought by themselues, and their conueyances are the Popes Indulgences and Pardons, and their Priests Abso­lutions and Masses, and the deuotions of the men of their Re­ligious orders. But what is their securitie for all this? verily nono at all; for they are commanded to liue still in feare and doubtfulnesse, because they know not how much they faile in the measure, and manner of the fulfilling of this righteous­nesse, and whether or no they shall be enabled to perseuere. And verily no maruaile that their security for their heauenly happinesse is so small, or none at all, seeing their pay for the same is in such light and clipt money, yea in such base and counterfeit coyne, and their conueyance thereof so feeble and weake.

The faith of our Romish Catholicks, as they themselues teach, is such a faith as may be in the deuils, and therefore no maruaile but as the deuils beleeue and tremble, so they doe beleeue and Iac. 2. 19. tremble also: but wheras the pay made for the purchase of the coelestiall Paradise vnto all faithfull Christians, is the absolute and perfect rigteousnesse of Christ performed for them, and the conueyauce thereof vnto them, is the Lords gracious grant thereof set downe in the bookes of the Prophets and Apostles, and sealed with the seales of the holy Sacraments, both of the Old and New Testament, therefore the true faithfull Christi­an needeth not to feare and to doubt of his saluation, seeing he hath so good euidence for the same. For seeing Christ hath deliuered them out of the hands of their enemies, that they should serue the Lord without feare, in holinesse and righte­ousnesse Luke 1. 74. all the dayes of their liues; why should they feare, or doubt to enioy the fruit of this deliuerance wrought by such a person, and by such meanes.

Assuredly they doe not as the Apostle testifieth, speaking in the name of all the faithfull; Yee (saith he) haue not receiued Rom. 8. 16. the spirit of bondage to feare againe, but yee haue receiued the spirit of adoption, where by we cry Abba, Father, the same [Page 119] spirit beareth witnesse with our spirit, that we are the Sonnes of God; if we be children, wee bee also heires of God, and heires annexed with Christ. This ioyfull and comfortable se­curity of all true and faithfull Christians; Saint Cyprian set­teth Cypr contra Demetriadem. downe after this manner. There is (saith he) with vs strength of hope, and stedfastnesse of faith, & amidst the ruines of a decaying world, a couragious minde, and a constant ver­tue, and a patience alwayes ioyfull, and a soule alwayes secure of God to be our God. Thus doth both Scripture and Fathers set forth that comfortable security which GOD by his Spirit, hath setled in the hearts of his faithfull ser­uants.

The security then which they condemne, is that whereby men are made either awl [...]sse of falling into temptations, or carelesse of vsing the meanes appointed by God to withstand tentations, or bold of their own strength in vsing the meanes, and so negligent therby to craue continuall aide and assistance from the Lord; for if we fearing to fall into tentations, vse carefully the meanes appointed by God to withstand the same, and distrusting our owne strength, call continually to God for his aide; then as the Apostle himselfe commandeth we ought in all things to be secure or without feare; being Phil. 4. 6. throughly perswaded of this, that the euent of all things shall be happy, and that God will turne all to our good. Rom. 8. 26.

And verily the true Christian faith driueth away distrustfull feare out of the soule of euery true & sincere Christian, & ma­keth manifest vnto him the soundnes & vprightnes of his own heart, seeing otherwise it could neuer leade him to true happi­nesse; Yea (as the most learned D^r. Fotherby, our late most Reuerend and most louing Diocesan, Lord Bishop of Sarum, lib. 1. Cap. 12. Fol. 1 22. Hath shewed out of diuers of the bookes of the wisest among the Heathen) true happinesse hath bin esteemed for a man to haue his soule free frō terror & fearefulnesse; nay, without this freedome and security, it is most certaine that it cannot enioy so much as a shadow of any foelicity or any sound comfort and true contentment, seeing true contentment, and sound comfort and ioy is founded in a [Page 120] couragious confidence of the heart, and in the quiet security and tranquillity of the mind.

To be full of feare and terrour, is a property belonging to a 1 Ioh. 4. 18. slaue, yea, it is a b [...]senesle and slauishnes [...]e contrary to true confidence and courage: Feare (saith the Apostle) hath Cura quasi cor vreas. painefulnesse, and it br [...]edeth that care that burneth and scor­cheth the heart, and [...]ormenteth the soule, and it hastneth those Apoc. 21. 8. that willingly entertaine it towards the horrours of hell, and excludeth them from the ioyes of Heauen.

How then ought all the sincere Professors of the Gospell, to be thankefull to God, for that he hat sent his Gospell vnto them, and hath opened theeir eyes thereby, so to apprehend his vnspeakeable loue in Christ, reuealed therein, that therby they are effectually stirred vp to loue God? especially seeing (as the Apostle saith) there is no feare in loue, but perfect loue 1 Ioh. 4. 18. casteth out feare. For as a chast spouse is not iealous of her kind husband, and a dutiful sonne is not so fearefull as to think that his tender-hearted Father will withdraw his loue frō him: so the true Church of Christ being his beloued Spouse, and her legitimate children being the children of God, will not be fearefull & distrustfull whether God will change his kind affe­ction towards them, & with-draw from them his tender loue. Nay, vndoubtedly the true Church is alwayes ready to pro­fesse and say, My beloued is mine, and I am his; he is my belo­ued and still loueth me, and therefore I will continually loue him, and reioyce for euer in his constant loue: And so vn­doubtedly the legitimate children of the true Church, are rea­dy and willing to confesse with their elder brother Saint Paul; We liue, yet not we now, but Christ liue [...]h in vs, and in that we now liue in the flesh, we liue by the faith of the Sonne of God, who hath loued vs and giuen himselfe for vs.

And verily such a confession is set downe by the Wiseman in the name of all the Saints: Though we sinne (say they all) Sap 15. 2. yet we are thine, for we know thy power, but we sinne not, knowing that we are thine. In which words foure remarkeable points of doctrine are deliu [...]red vnto vs: First, that the Saints in this life, auouch that they are the Lords, in his fauour, and in his [Page 121] loue; and that we may vnderstand how certainly they are assured thereof, they double the same asseueration, saying, that they doe not goe by guesse, or stand vpon blinde hope, but that they know indeed that they are the Lords. Secondly, the meanes are [...]et downe whereby they know that they are Gods euen because he hath giuen to them a true knowledge of him­selfe: We are thine (say they) for we know thy power. Thirdly, they auouch that their sinnes of ignorance and infirmity, doe not take from them this assurance of their faith; For (say they) though we sinne, yet are we thine: Fourthly, they auouch that this assurance of Gods loue is a most powerfull meanes to keepe them that they doe not willingly giue themselues ouer to sinne: For (say they) we sinne not, knowing that we are thine. And therefore herein also the iudgement of the Church of Rome is contrary to the plaine and direct euidence giuen in by all the Saints, in that they affirme that the assurance of Gods loue is a spurre to sinne, whereas the Saints auouch, and that no doubt vpon their owne experience, that it is a bridle to re­straine from the same. Grace concealed from such as are left to their owne headstrong affections, may be an occasion that many are carried headlong into sinne: but grace reuealed gi­ueth grace, reuoketh from sinne, and prouoketh vnto all good workes. The grace of God (saith the Apostle) that bringeth Tit. 2. 11. saluation vnto all men hath appeared, and teacheth vs that we should deny vngodlinesse and worldly lusts, and that we should liue iustly and soberly and godly in this world,

Wherefore in that the Church of Rome not onely willeth & cōmandeth her followers to doubt of their saluation, and to feare whether they be in the estate of grace, but also disgraceth the security of saluation giuen to the faithfull, by the Gospell of Christ, being the powerfull instrument of God; to worke faith & grace, it is euident that she is the mother of infidelity, and not of faith, and that she leadeth her disciples to hellish horrours and terrours, the iust reward of fearefull infidelity; and not to ioy vnspeakeable and glorious, the happy fruit and 1 Pet. 1. 8. issue of a confident Christian faith, as Saint Peter testi­fieth.

And thus haue I shewed in the clearing and demonstrating of these three last propositions, what manner of knowledge that is, which I affirme to be all one with sauing faith; as first Phil. 1. 10. a wise discerning knowlege, wher by we so apprehend Gods loue in Christ reuealed vnto vs in the Gospell, as that we esteeme and embrace it as ou [...] highest happinesse and our chiefest good. Secondly, a sanctifying knowledge, whereby we are not onely set in a right course, but also are guided to walke constantly in all holy wayes, that so we may be made Tit. 1. 1. meete to be partakers of Gods loue. And thirdly, a comfor­ting and chearing knowledge whereby we haue a certaine assurance of Gods fatherly loue in this present life, (albeit not Rom. 8. 15. without many conflicts with distrustfull feares) and shall at the last be brought to the quiet and peaceable possession 1 Ioh. 5. 19. thereof in the life to come.

CHAP. VII.

THe vtilitie and dignitie of faith doth hence appeare, in that it causeth the faithfull to behold in Christ as in a miraculous mirrour of Gods matchlesse mercy, an incompa­rable treasure of his vnspeakeable loue; and to cleaue con­stantly to it, as to their highest happinesse and chiefest good, and maketh them desirous from the very bottome of their hearts to make manifest their thankfulnesse vnto him, by their sincere obedience to all his Commandements, and brin­geth also peace of conscience vnto them, by giuing them an assurance of the pardon of their sinnes, and of their receiuing into grace and fauour with God.

And not only so, but also for that it causeth them continu­ally to fight against their spirituall enemies, that would make them to breake their Couenant with God, and in the end gi­ueth [Page 123] them a full conquest ouer them al. This is (saith the Apo­stle 1 Iohn 5. 4. speaking to the faithfull) the victory, that is, the principall weapon whereby the victory is gotten, and the world ouer­come, euen your faith.

And therefore it is not without cause that the Apostle Saint Paul exhorteth the faithfull, that aboue all they should take vnto themselues the shield of faith, because thereby they Ephes. 6. 16. might quench all the fiery darts of the Deuill. And verily, faith is the first and the chiefest of all those diuine and heauen­ly graces that are wrought in the hearts of Gods children by the holy Ghost, and it is the fountaine and root of all the rest, and therefore in diuers places where they are named together, it is first named, and hath the primacie, and as it were, the right hand of all the rest; by faith Christ doth dwell in our hearts, by whom God and all his blessings are made ours. 2 Pet. 1. 5. 1. Thess. 3. 6. Ephes. 3. 17. 1 Cor. 3. 23. Faith (saith Saint Austine) is Christ in vs, and that heauenly Sunne is impaired or increased according to our faith, Aug. in Psal. 1 2 [...]. And againe, Faith is the very soule of the soule, and the life thereof, Aug. in Ioh. hom. 49. Because it ioineth vs to Christ the Author of life, and bringeth with it all other di­uine graces wherein our spirituall life consisteth, Aug. de Prae­dest. sanct. cap. 7. And hence it is that the whole Law is said to appertaine to faith, if a true faith be vnderstood, Aug. de Fi­de & Oper. cap. 22.

And in this sense, faith may be called our whole sanctifica­tion, for that it worketh our whole sanctification; as infide­litie is called the proper, and after a sort, the only sinne, be­cause it is the originall of all vnrighteousnesse, Aug. cont. Ep. Pelag. lib. 3. cap. 3. For what good thing is there that is not obtained by faith? By faith we are iustified, Rom. 5. 1. By faith we are saued, Ephes. 2. 8. By faith we are made the sonnes of God, Gal 3. 26. By faith we are incorporated into the heauenly Ierusalem, and by it as by a cognizance or badge we are distinguished from all other societies. The Catholike Faith (saith Saint Austine) doth distinguish the iust from the vniust, not by the Law of workes, but of faith; without the Aug. ad Bonif. lib. 3. cap. 5. which, those very workes which seeme to be good, are tur­ned [Page 124] into sinne. Now if it were but in these respects, faith might challenge the chiefest place of precedency and honour in the assembly of all her princely Peeres; but much more may she doe it, for that in her owne proper worke she is im­ploied in beholding, imbracing, and magnnifying of all the diuine excellences and perfections that be in God, wherein consisteth the most proper and peculiar glory and honour of God.

By workes (saith Chrysostome) we obey God; but faith Chrysost. hom. 8. in [...]p. ad Rom. entertaineth a meet opinion of God, and glorifieth him, and maketh him much more to be admired, then doth the shewing forth of good workes: Works commend the doer, but faith commendeth God only; and what it is, it is wholly his, for it reioiceth in this, that it conceiueth great things, which re­dound to his glory. Wherefore no maruell that the Lord himselfe hath such a respect to faith, that all his gracious and glorious workes and wordes, tend either to the begetting, or strengthening of the same. For why hath the Lord accom­plished his most glorious workes of the Creation, Redemp­tion, and sanctification, but that they might be testimonies of his goodnesse, mirrours of his mercy, seales of his speciall Act. 14. 17. 2 Cor. 3. 18. Apoc 7. 2. Ephes. 1. 14. Cant 1. 3. Hos. 11. 4. 2 Pet. 1. 13. grace and fauour, pawnes and pledges of his fatherly kinde­nesse and loue, that so he might draw vs and binde vs vnto himselfe, and cause vs to trust perfectly in this his fauour and grace, which is thus and thus ratified and confirmed vnto vs? So why did our most blessed Sauiour send forth his Apostles into the whole world, to preach and publish to all creatures these so ioifull tidings of such inestimable fauours as are con­tained in the Gospell but that the whole world might be con­uerted to the faith, and might beleeue, and to be saued. As for the same end hath he caused the same to be penned for all posterities, that thereby there might be wrought a sauing Marke 16. 16. Iohn 20. 31. faith in the hearts of all the children of God, euen to the worlds end. Wherefore without all doubt faith is a most singular gift of God, seeing [...]e hath ordained such singular meanes for the effecting and working thereof; yea, it is a most rare blessing, and hardly gotten, seeing where these singular meanes are best [Page 125] vsed, euen there of [...]ntimes appeareth little fruit.

When Esayas more like an Euangelist then a Prophet, had published this doctrine of faith, euen to the Lords own people, what was his owne testimony concerning his successe thereof, Esay 53. 1. but this? Lord who hath beleeued our report, & to whomis the arme of the Lord renealed? Nay, when our blessed Sauiour him­self came in his own person to preach these glad ridings of the Gospell, euen with the mouth & tongue of the Son of God, & after so wise and powerfull a manner, that his very enemies did wonder at the gracious words that came out of his mouth; and were forced to confesse, That neuer man spake as he did. Yea, Luke 4 22. Ioh. 17. 46. after he had wrought many strange and wonderfull signes for the further confirmation thereof, yet all this tooke so small ef­fect that by the testimony of Saint Iohn, being an eie witnesse of all these things; then also was fulfilled the former prophe­sie, Lord who hath beleeued our report? Yea, their infidelity Iohn 12. 37. Marke 6. 6. was so great, that our Sauiour Christ maruelled thereat.

And yet behold a thing more to be maruelled at, that the Apostles themselues who continually heard our Sauiours di­uine and heauenly doctrine, and daily saw his wonderfull workes, were yet so hardly brought to the faith, that our Sa­uiour after his resurrection forced to reprooue them most bit­terly for it; saying, Oh ye fooles, and slow of heart to beleeue all that the Prophets haue spoken. No maruell then, that al­beit Luke 24. 25. the Gospel be published and reuiued in these last daies, be­fore the comming of Christ to iudgement, by many singular and excellent instruments, yet when the Sonne of man com­meth, he shall not finde faith on the earth. Luke 18. 8.

The truth is, that it is an easie matter to beleeue lies, be­cause they are agreeable to our corrupt nature, but the do­ctrine of truth teaching the assurance of Gods loue in Christ, is a strange paradox, contrary to the common opinion of men. We (saith the Apostle) [...]each Iesus Christ crucified, a stumbling 1 Cor. 1. 23. blocke to the Iew, and foolishnesse to the Grecian. Or be it that a slender assent, and a formall approbation of the doctrine of faith, proceeding from some slight apprehension thereof, may bee somewhat generall where it hath beene long time [Page 126] taught by the Preacher, and commanded by the Prince; yet a settled perswasion proceeding from a sure and sound appre­hension, is vndoubtedly a strange and wonderfull worke of God. Without all controuersie (saith the Apostle) great is 1 Tim. 3. 16. this mystery of godlinesse, God manifested in the flesh, iusti­fied in the Spirit, seene of Angels, preached vnto the Gentiles, and beleeued on in the world; yea, the agreement of faith, with the heart of man, is esteemed by Saint Austine to be one of the greatest miracles of our Christian profession.

And verily, if either we looke vpon the prophane world­lings, we shall see them scorning at the assurance of the faith­full, Sap. 2. 13. which causeth them to glory that God is their Father, and hath adopted them for his Sonnes: Or if we cast our eyes vpon the faithfull seruant of God himselfe, when he is in any great spirituall conflict, we shall soone see how ready he is to let loose the sure hold of his hope, and to plunge himselfe into the gulfe of despaire, because he is guiltie to himselfe of offen­ding so good and so gracious a God, by his owne manifold and great iniquities and sinnes.

Wherefore, albeit we haue attained to such a measure of faith as was giuen by Christ to his owne Apostles, yet had Luke 17. 5. Marke 9 24. we need continually to pray, O Lord increase our faith; and to say with the Father of the possessed childe, Lord I beleeue, helpe mine vnbeleefe. Yea, as Saint Austine admonisheth, Tota opera no­stra in hac vita est sanare oculum cordis vnde vi­detur Deus. Aug. de verb. Dom. ser. 18. Our whole worke in this life, must be continually imploied a­bout the cure of the eye of our heart, whereby God is seene; that is, our faith. The which lesson he learned of our Sauiour Christ, who when the people demanded of him, What they should doe, that they might worke the workes of God? An­swered them, saying, This is the worke of God, that ye be­leeue Iohn 6. 26. on him, whom he hath sent: and so his beloued Disci­ple hath taught vs also. This is the commandement of God, 1 Iohn 3. 23. that ye beleeue in the name of the Sonne of God, and loue one another as he gaue commandement. Wherefore the ca­lumination of the carnall professour, and of the Romane Ca­tholike, made against the doctrine of the Gospell, is vniust and vntrue: which is, that an easie way is laid open by the profes­sours [Page 127] of the Gospell, to life euerlasting; and heauen set at a very small rate, for that they teach, that God so loued the world, that he gaue his only begotten Sonne, to the end that Ioh. 3. 16. whosoeuer beleeueth in him, should not perish, but haue life euerlasting. Yea, our Catholike Romanists may iustly bee challenged for doing great and intollerable wrong to our Christian saith, in that they so vilisie and debase the same, that they make it common, not onely to the reprobate, but also to the very Deuils themselues; whereas in Tit. 1. 1. Act. 13. 43. very truth it is proper and peculiar to Gods elect, yea euen to such as are ordained to life euerlasting.