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. 4. His effects our reconciliation to God Ephe. 2. 18. with our deliuerance out of the bondage of 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 â—re 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 â—led into banishment Aegypt Matth. 2. 13. The place where he was brought vp Nazareth 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 greatâ—r part of that Epistle the interpretation of hiâ— 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. 4â— 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 Ciâ—ero 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 â—ot to performe the thing therein commanded For as Tertullâ—an saith if a Law will not be tryed Tert. in Apol. Quod ad omnes attinet ab oinnibus debet approbaâ—i 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 behooueâ—… 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 befit the 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
any one action that the Law requireth with our whole mind will and spirit therefore we sinne in euery action therefore all our actions are stayned and polluted and to euery one of them we transgresse the Law of God how farre then are wee from the perfect obseruation thereof in all our actions QVEST. III. The ignorance and not the knowledge of the Scriptures is the cause of all errours and sinnes The Law of the Lord is perfect conuerting the soule from walking in the by-pathes of errours and sinnes and leading it Psal 19. 7. in the right way of truth and righteousnesse the testimonies of the Lord are sure and giue wisedome to the simple For doth pure seed breed Tares or pure Corne And doth wholesome food breed noisome or wholesome humours Vndoubtedly light and sight preserue from stumbling and falling it is Ioh 11. 9. Matth. 22. 29. darkenesse and blindnesse that cause both Yee erre saith our blessed Sauiour to the seduced Sadduces not knowing the Scriptures nor the power of God Euen as their seduced Fathers erred in their hearts because they knew not the Lords Psal 95. 10. Chrysost Hom. 3. de Lazaro wayes The ignorance of the Scripture saith Chrysostome brought in haeresies and a corrupt life and made a confusion of all things Wherefore it is a note of an euill person to hate the light Ioh. 3. 20. lâ—st his deeds should be reproued as it is a badge of an haereticke to accuse the Scriptures of ambiguity and obscurity as Irenaeus affirmeth for that in truth they doe without ambiguity Iren. l 3. c. 2. and obscurity giue definitiue sentence against their haeresies From the which badge and cognizance if the Romish Church will be set free let her purge out of the bookes of her deare darlings the slanderous accusations of the Scriptures which are in them and let her giue a generall liberty to the lay people to haue the Scriptures in a knowne tongue that so they may the more easily attaine to knowledge and let her not any longer commend a blinde faith nor teach that faith consisteth rather in ignorance then in knowledge QVEST. IV. Not the sufferings or righteousnesse of any mere Man but onely of our blessed Sauiour both God and Man are of sufficient worthinesse to satisfie for sinne and to merit the inheritance of the Kingdome of Heauen Arguments drawne from the materiall cause As in Adam was the common nature of all men he being the roote all other the branches that so he might be a fit person with whom the legall Couenant might be made which was that if he would stand stedfast in obedience to the Law of God which was written in his heart and the which he was enabled to performe he should conueigh ouer his nature holy and pure to all his posterity and be translated from an earthly to an heauenly Paradise but if by his fall he stayned and polluted it he should conueigh it ouer to them stayned and polluted and make himselfe and all that by ordinary propagation came from him subiect to all miseries and woes So in Christ Iesus the second Adam was the common nature of man he being the roote and the faithfull the branches and vpon him Rom. 11. 17. Ioh. 15. 5. Gal. 3. 17. Act. 3. 26. was grounded the Euangelicall Couenant that the sufferings which he endured and the righteousnesse which he performed in our nature not for himselfe but for vs should be auaileable to all that are vnited vnto him by a true faith both for their deliuerance from that condemnation which was due vnto them in respect of their sinnes and for the purchasing vnto them of the glorious inheritance of the Kingdome of Heauen Vnto all such as seeke to be saued and iustified by their owne workes our Sauiours answere is If yee will enter into life Matth. 19. 16. viz. by this doore keepe the Commandements but to all such as inquire and desire to enter into life by the right doore they must looke to the answere giuen by the Apostle to the Iaylor demaunding how he should be saued Beleeue said he in the Lord Iesus and thou shalt be saued and thy houshould that Act. 16. 31. ioyne with thee in the true faith So Saint Peter to the same demand Repent and be baptized euery one of you in the Name Act. 2. 38. of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy Ghost So our blessed Sauiour himselfe The Kingdome of God is at hand repent and beleeue the Gospell Now Mar. 1. 15. what this Gospell is that Christ himselfe first preached in Iury and commanded his Apostles to preach to the whole world The Apostle Saint Paul sheweth saying God hath made Iesus 2 Cor. 3. 21. Christ sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him In all the which Testimonies we are giuen to vnderstand that we haue great cause to repent vs for all our workes which are nothing else but sinnes which are so odious to God and so dangerous to our owne soules that vnlesse Christ had made himselfe a sacrifice for them we could not haue beene freed from death and damnation and as concerning that righteousnesse vnto the which euerlasting life was due that we could not find in our selues but Christ was to performe it for vs also otherwise wee could not bee partakers of life euerlasting For there must be a due and an equall proportion betweene the satisfaction and the debt and betweene the price and the thing purchased if in iustice the one and the other shall discharge and deserue the one and the other But there is no equall proportion between the sufferings and righteousnesse of a meere man and betweene sinne and the loue of God and aeternall happinesse consisting therein but onely betweene the sufferings and righteousnesse of our blessed and glorious Immanuel God and Man For the effect proceeding from the cause cannot exceed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 2. c. 1. vertue and power thereof seeing the dignity and worth of the one ariseth out of the worth and dignity of the other Now the workes of Christ proceeded from his humane nature personated in his Diuine and both his natures did concurre in effecting the most gracious and glorious work of the redemption of man whereas the faithfull are not personally vnited to the Sonne of God or to the Holy Ghost nor haue the spirit aboue measure but haue the remnants of originall sinne still staying in them and stayning their best workes and therefore not the workes of Christ wrought in vs by his Spirit but those that he performed in his owne person for vs are fully satisfactory for all our sinnes and absolutely meritorious of the Crowne of Glory QVEST. V. The Bread and Wine in the Eucharist are not transubstantiated into the Body and Bloud of Christ Bread and Wine in
opened by arguments and reasons how much more had the doctrine of the Gospell which is aboue the reach of naturall reason St. 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 St. Austin Aug. de corr grat ca. 10. most soundly confesse and most firmely belâ—eue 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 â—uill dâ—d 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 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 â—ight 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 thâ— 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 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 deâ—ence 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 victualâ— 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 searcâ—…nesse of all things and haue beene consumed by sword and by â—amine And at another time the Temple of the Lord the Temple of Ier. 7. 4. â—er 18. 18. the Lord. And againe the Law shall not perish from the Priest nor counsell from the wise nor the word froÌ„ the Prophets So Ioh. 4. 20. the Schismaticall Samaritans alleadged for themselues our Fathers worshipped in this mount Like as the Idolatrous HeatheÌ„ Aug. de Ciuit. Dei l. 10. c. 32. Orig. contra â—…um 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 madâ—e 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
from the same Author from whom doe proceed all truthes in Theology Veâ—o nil veriâ—… aâ—d 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 reâ—ected 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 â—ame 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 nihil fit Mundus sactus est c nihilo A priuatione ad habitum non sit regressio Mortuâ— 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 froÌ„ 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 whoÌ„ 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 â—onsonat 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 and harmony as a learned Author testifieth betweene the naturall Amand. Pol. lib. 2 Log. fol. 213. paâ—efactions of God and the supâ—rnaturall for from God is both reason and Scripture and reason being obsâ—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 seâ—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 iâ— the Law to that purpose might be ioyned to the people of God and be admitted into the Sanctuary So Phiâ—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 buildâ—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 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 10â— 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 beiâ—g 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 trutâ—…es
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 superstâ—…on 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 thâ—se 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 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 shouâ—d 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 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 aduersuâ— 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 beenough 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 â—ight 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 flow 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 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
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 puâ—e In which words the Apostle auoucheth that the Lord making himselfe knowne by the doctrine of the Gospell not to the world but to his Elect and causing theÌ„ 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 louâ—th thee more then himselfe August soliloq cap. 1. and leaueth himselfe that he may come vnto thee and delight in thee Wherefoâ—e 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 workeâ— 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 credâ—mus Orig. in Eze. hom 22. 1 Ioh 2. 4. Qui non facit bonum non credâ—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. diuin 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 pinch-penny 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 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 Persâ—us 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 heaâ—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 thâ—râ—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 meditation and recordation of the â—quity 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 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 Zanch. 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 Keckerm 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 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
dayes saith the Lord I will put my Lawes in their minde and in their heart will I write them and I will be their God and they shall be my people And they shall not teach euery man his neighbour and euery one his brother saying Know the Lord for they shall all know me from the least of theÌ„ to the greatest of them By the which words it is not meant that there shall be no teachers vnder the Couenant of Grace for there shall be teachers and learners Doctors and Disciples vnto the end of the world and that not without great cause but that the Disciples and Learners vnder the time of Grace shall haue such a measure of Knowledge giuen vnto them that they shall not imbrace the doctrines of faith vpon the bare word of their Teachers but vpon their own sufficient knowledge and iudgement yea they shall all be indued with such a sound iudgement that if any would teach them any strange doctrine and seek to mislead them into errors they shall not hearken vnto Ioh. 10. 5. them nor giue care to such deceiuers QVEST. LXI It is not safe to trust to the Priests Masses nor to the Fryers Prayers nor to the Popes Pardons pretending to disburse the surplussage of the Saints workes and to neglect to seeke after such a faith of our owne as may make vs fruitfull in all good workes and giue vs interest in Christ and in all his gifts Drink thy water of thine own Cisterne and of the Riuer out of Pro. 5. 15. the midst of thine own well Let thy fountaines flow forth and the riuers of waters in the streets but let theÌ„ be thine euen thine only and not the straÌ„gers with thee Now if it behoueth euery one to endeauour to get some temporall liuing of his own not to trust to the beneficence of another seeing euen a poore mans Eccl. 29. 24. life in his owne Lodge is better then delicate fare in another mans then much more euery wise Christian ought not to trust to the Priests Masses nor to the Fryers Prayers nor to the Popes Pardons although they promise the disbursing therein of the surplussage of the Saints good workes but to prouide for himselfe a true Christian faith that may incorporate him into Christ and make him fruitfull in all good works For the iust shall liue by his owne faith and by the Lampe thereof Heb. 2. 4. be directed in the right way to the Kingdome of Godâ— whereas the oyle thereof will not be sufficient to serue himselfe for that purpose and others also euery one therefore ought to buy of Christ Gold tryed in the fire that thereby hee Matth. 25. 1. himselfe may be made rich and white rayment that hee may be clothed and that his fiâ—thy nakednesse doe not appeare and annoint also his owne eyes with eye-salue that he may see Yea let euery Apoc. 3. 1â— one proue his owne worke and so he shall haue reioycing in himselfe Gal. 6. 4. and not in another for euery one shall beare his owne burthen QVEST. LXII God did predestinate before all worlds some to euerlasting saluation in Christ and others to perish through their owne sinnes Hath not the Potter saith the Apostle power of the Clay Rom. 9. 21. to make of the same lumpe one vessell to honour and another to dishonour And shall not God himselfe haue liberty to shew his wrath and to make his power knowne by suffering with long Patience the vessels of wrath prepared to destruction and to declare the riches of his mercy vpon the vessels of mercy which hee hath prepared to glory In a great house are not onely vessels of Gold 2 Tim. 2. 20. and siluer but also of wood and of earth some to honour and some to dishonour So why may not the Lord haue in this his great house of the world some regenerate by his holy Spirit made to haue pure and golden soules meete to be partakers of heauenly glory and others marred by their owne malice and so made impure and vncleane spirits meet to be punished with the torments of hell Why in the very body of man himselfe is it not most wisely and orderly appointed that there are some members for base vses and some for more excellent And why then is it not agreeable to order and wisedome that there are in the body of this world some left to themselues to sâ—rue Satan and their owne vile and base lusts and affections and other made for more excellent employment in the most honourable and glorious seruice of God it is most certaine that at the day of the Dan. 12. 2. last iudgement some shall rise to euerlasting life and some to shame and perpetuall contempt And why may not wee as well say that euerlasting fire and perpetuall contempt was prepared for the one before any time was as that euerlasting life and eternall glory was prepared for the other before the Matth. 25. 34. foundation of the world was laide For verily God doth nothing vpon any new aduise occasioned by some new accident For nothing is new vnto him vnto whom were well knowne all his workes euen from the very beginning of the world But he acteth all things in their Act. 15. 18. times appointed by himselfe and bringeth all things to the same ends and by the same meanes as he himselfe hath decreed from euerlasting The Philosopher gaue this glory to God Nihil sit frustra frustra autem sit quod sine caret that nothing was created in vaine not hauing an end whereunto it was ordayned and meanes to bring to the same end For there is no wise workemaster here among men that will goe about any thing but that he will first determine with himselfe both concerning the end of his worke and also the meanes whereby it may be brought thereunto Which of you saith Luc. 14. 28. our Sauiour Christ minding to build a towre sitteth not downe before and counteth the cost whether he be sufficient to performe it Wherefore it cannot possibly otherwise be but that the most wise and prouident Creator of heauen and earth hauing purposed from all eternity to create man the chiefest and excellentest of all the rest of his workes should decree with himselfe from all eternity both concerning the end whereunto hee would create him and also the meanes whereby hee would bring him thereunto And therefore whereas all that are indued with a true faith shall attaine to the end thereof euen the saluation of their soules and all other shall perish in their infidelity and sinne it is manifest that God before all world 's ordayned the one to saluation by faith in Christ and the other to perish in their infidelity and in their other sinnes For to say that God ordained all to life but altered his Decree vpon their alteration is to rob God either of his vnchangeable goodnesse or of his vncontrouleable might and
people any doctrine of Faith Sciâ—e est pâ—… causas scire Quaestio ansit alia est à quaestione quid sit To know a thing is to vnderstand the causes and reasons thereof A man may know by the testimony of another that there is such or such a thing but he cannot know what it is vnlesse he know the definition thereof wherein are set downe Definitio explicat quid sit res the true causes of the thing whereby the thing it selfe is made knowne It is not then the bare testimony of the Church that can make knowne vnto vs any doctrine of faith vnlesse the causes and reason thereof be opened and cleared vnto vs out of the word of God QVEST. LXXXVI A Bishop may be a ciuill Magistrate or any other sufficient Ecclesiasticall person A ciuill Magistrate is such an one as is placed to gouerne in the Temporall estate by such as haue power by the Lawes and customes of the Land to giue vnto him that authority And a good ciuill Magistrate is he that is indued with those qualities which God requireth in euery good Magistrate viz. That he be a man of courage fearing God dealing truely and Exod. 18. 21. hating couâ—tousnesse And he that is thus qualified is called of God to be a Magistrate seeing Gods calling of any person vnto an office is nothing else but his induing of him with those gifts whereby he is made fit to execute the same Whosoeuer then is thus called by GOD and by man Heb. 5. â— to be a Ciuill Magistrate may lawfullie take vpon him this authority But our Bishops and some other Ecclesiasticall persons are called by our Prince to this place of gouerment and if they be also such as the Apostle requireth Bishops and Pastors to be then they are likewise called of God And such 1 Tim 3. 2. Tit. 1. 7. an one as Mr. Foxe in his booke of Martyrs doth sufficiently proue was Cranmer Archbishop of Canterbury a patterne for all Pastors yea an Idea for all Bishops to imitate and expresse And verily albeit the offices of Ciuill and Ecclesiasticall gouernours be distinct and diuers in themselues yet they may be co-incident in one person For otherwise God himselfe would not haue made Eli and Samuel being Ecclesiasticall persons the chiefe Temporall gouernours among his owne people nor made the high Priests to be ordinary Assistants vnto the Ciuill Gouernours in managing the affaires that did belong to that Kingdome as Aaron was to Moses and Iehoiada was to Deut. 17. 9. Mich. 6 4. 2 Reg. 11. Ioash who was also his Protector and the chiefe gouernour of his kingdome while Ioash was in his minority QVEST. LXXXVII The signe of the Crosse is not absolutely euill but may be lawfully vsed at the administration of Baptisme Arguments drawen from the diuision of a thing All things are either absolutely good or absolutely euill or indifferent that is such as may haue either a good vse or an euill Now this being a true diuision or distribution none of the parts or members thereof can take the nature or place one Membra diuidentia non coincidant of the other And therefore such things as are by nature indifferent as the Crosse is can neuer by any meanes be made absolutely euill vnlesse we will also thinke that the act of a creature can alter and change the ordinance of God Wherefore all such things as by Gods appointment are indifferent remain in their owne nature still indifferent neither can the good vse of them exclude the abuse neither can the abuse vtterly exclude the good vse It is in History recorded and may also still by sense and experience be found true that the Crosse is euen at this very time well vsed in Constantinople being placed vpon the toppe of the Archbishops Pallace whereby he doth make open profession that he is a Christian and that he placeth the whole hope of his happinesse in the death of Christ who was crucified on the Crosse And therefore seeing as yet the Crosse retaineth a good vse vndoubtedly it cannot be a thing that is absolutely euill And why also is not the vse thereof good with vs in the administration of the Sacrament of Baptisme seeing it is ordained to helpe the vnderstanding in apprehending and the memory in recoâ—ding the meanes whereby our blessed Sauiour accomplished the worke of our redemption And if it be thus profitable still why is it not lawfull still seeing the profitablenesse of a ceremony doth confirme the lawfulnesse thereof especially when by authority it is commanded to be vsed and that in that vse onely wherein it is profitable Verily nothing ought to be added to the substance of the Word of God as it layeth open the worke of our redemption wrought by our Sauiour Christ and yet the Sacraments are added by God himselfe for the better explication of the very selfe-same doctrine and for the further confirmation of our faith therein yea many things may be taken out of Ecclesiasticall Writers and out of prophane Authors also for the better opening and explaining of those very selfe-same doctrines which are yet according to their substance perfectly deliuered in the Canonicall Scriptures And why may not some ceremonies be taken also to the very same end and purpose especially such as haue beene best vsed by the best persons in the best times as it is most certaine that the signe of the Crosse hath been In truth I cannot but heartily wish that the most worthy worke of our redemption were so duely and diligently taught in euery Congregation by a sufficient Preacher that this very ceremony might be needlesse altogether but yet as long as they that haue authority to ordaine Ceremonies doe command the obseruation thereof I cannot conceiue but that it ought to be obserued of vs vnlesse we will willingly and wittingly resist authority QVEST. LXXXVIII Matrimony is lawfull for the Cleargy euen after the vow of single life Arguments drawne from the whole to the pâ—…ts or from the generall to the speciall Heb. 13. 4. Marriage is honourable among all men and the bed vndefiled but whoremongers and adulterers God will iudge For as whoredome is vnlawfull for all and especially for such as be of the Cleargie so Matrimony is lawfull for all and especially in this respect for the Cleargy seeing they aboue all other are most carefully to vse the meanes which God hath appointed for the eschewing of fornication and adultery as well as of all other sinnes And therefore seeing the Lord hath ordained Matrimony to be the means for the auoiding of â—ornicatioÌ„ and adultery all such of the Cleargie as hâ—ue not the gift of Continencie ought to vse the remeâ—ie of lawful Matrimonie yea after the taking of the vowâ— of single 〈◊〉 For if â—o promise vowe compact or couenant made against Law is oâ— any validitie or ought to be kept then the vow of single life made by all such that
doth not conceiue and vnderstand For rightly to consent vnto another is to thinke and approue the very selfe-same thing which another thinketh and approueth and so to be of the same minde and iudgement with another He then that doth Consentiâ—… cum alio idem sentire not at all conceaue and vnderstand what the doctrine of the Church is cannot giue a right consent thereto nor faithfully beleeue and embrace the same And verily a blind faith is a foolish faith and doth more harme then good For as the Wiseman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 19. 2. saith Without knowledge the minde is not good But a blind faith is without knowledge and therefore neither is it good it selfe neither can it make the minde good no more then bodily blindnesse can make a good bodily eye Wherefore as the Wiseman saith A wise heart getteth Pro. 18. 16. knowledge and the care of the wise seeketh learning For wisedome restâ—th in the heart of him that hath vnderstanding Yea right vnderstanding is wisedome it selfe and is one of Wisedomes proper names For the wisedome of the prudent is to vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 14. 8. Pro. 14. 15. his way whereas the 〈◊〉 of fooles is deceit And why A foole beleeueth euery thing and is carelesse to try his owne standing and therefore his footing must needs faile and his fall is without all hope of recouery but the prudent will consider his steppes and see sure ground before hee will set forward one foot And so the Apostle aduiseth saying Take heed that yee walke circumspectly not as fooles but as wise redeeming the time and for that it is a matter of great moment so to doe he doubleth his exhortation saying Wherefore be yee not vnwise but Eph. 5. 17. vnderstand what the will of the Lord is That if any will not yet be aduised hereby but will blindfully goe on in such wayes that he knoweth not he may iustly blame his owne folly when he falleth into the pit of his owne destruction QVEST. LXXXI The breaking of a Popish vow is no sinne Sinne is as it were a shooting awry from the marke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Ioh. 3. 4. God hath set vp vnto vs in his commandements wherevnto we ought to ayme in all our actions or it is a passage ouer those bounds and limits that God hath set out vnto vs to keep vs within our compasse in performing those duties that he requireth at our hands but Popish vowes are not commanded by God neither in the Old nor in the New Testament but are the ordinances of Frier Francis Dominicke Loyola and the like therefore the breach of them is no sinne QVEST. LXXXII Popish Monkes as now for a long time they haue demeaned themselues are no Monkes That is Monkes are such as liue solitarily and apart from all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company but our Popish Monkes liue not solitarily but in great Citties and dwell together in great troupes and companies And hereof it was that S. Ierome writing to Paulinus that tooke vpon him the profession of a Monk thus reasoneth with him If thou desirest to be indeed that which in name thou art Si Monachi cur toâ—…si tot iam quomodo soli O turba é solis quae simulas monadem called a Monke that is one that liueth alone why dost thou dwell in Citties which are not habitations of solitary men but of many that liue together Therefore seeing that popâ—sh Monkes liue not alone they cannot be true Monks QVEST. LXXXIII All the faithfull are saued by meere mercy through the redemption that is in Christ Seruants as S. Austine saith had their names at the first for that they were saued aliue in warre by the meere mercy of the Aug. de Civ dei lib. 19. cap. 15. Servus quasi in bello servatus Conquerour when as by the Law of armes they might haue beene iustly slaine Wherefore all men by nature being Gods enemies fighting vnder the banner of Satan against God iustly deserued to be destroied by the sharp sword of the Lords iustice And therefore seeing the faithfull when they were worthie to be destroyed were not only spared by Christ but also ransomed with the losse of his owne life they must acknowledge themselues by a double right to be his servants and must ascribe the whole glory of their saluation only to him QVEST. LXXXIV The faithfull are well witting to themselues both of Gods loue and fauour towards themselues and of their owne faith and loue towards God Arguments drawne from the definition or description of a thing Friendship as Aristotle defineth it Amicitia est mutua benevolentia non lateâ—… is a mutuall beneuolence not lying hid For true and sincere friends doe communicate Counsells shew kindnesses bestowe gifts each vpon other as testifications and prouocations of their mutuall and reciprocall kindnesse and loue each to other Wherefore sith God doth vouchsafe to enter into a league of amity and friendship with all his true and faithfull seruants being fully reconciled vnto them in Christ doth become their intire fast friend therefore hee doth make manifest his loue and good will towards them by opening vnto them all his counsells and by bestowing vpon them the manifold gifts and graces of his spirit that thereby he may kindle in their hearts reciprocall loue cause them to make manifest the same by their faithfull acceptance of so great fauours and by their carefull performance of that diuine worship and seruice which they knowe to bee acceptable in his â—ight And verily all such as sincerely loue are most carefully busied about this euen how they may make their good will and loue surely and certainely knowne to them whom they loue And here of it is that our Sauiour Christ speaking vnto his disciples in them to all his faithfull seruants saith Hence forth call I you not Seruants for the seruant knoweth not what his master Ioh. 15. 16. doth but I haue called you friends for all things that I haue heard of my Father haue I made manifest vnto you Now if Christ doth make manifest vnto the faithfull all things especially that belong to the confirmation of their faith and to the strengthning of their loue and obedience then vndoubtedly he doth make knowne vnto them their election to eternall life their sanctification wrought in them by his Spirit and Word and the certaintie of their glorification in the life to come For otherwise they cannot trust in God and loue him vnlesse they first feele in their owne hearts the sure and certaine pledges of Gods loue towards themselues So the Apostle Saint Iohn We loue him because he loued vs first and haue 1 Ioh. 4. 16. â—… 19. knowne and beleeued his loue towards vs. QVEST. LXXXV The bare testimony of the Church cannot make knowne vnto the