to the mainetenance of true Protestancye with their faith and quality therof Faith in holy Scripture is taken either for the quality and habit of Faith or for the doctrine of Faith The holy Scripture deciphereth the quality and habit of our Christian Faith by arguments taken out of all Theologicall places as followeth The principall efficient cause of the quality or habit of Faith is God Phil. 1. 29. The instrumentall cause is the word of God Rom 10. 17. The material cause is an assent vpon knowledge Ioh 6. 69. The formall cause is a sure and settled assent grounded vpon a sure setled kgowledge Iohn 17. 8. Col. 1. 6. The finall cause is the excluding of all glorying in our selues and the ascribing of all glory vnto God Eph. 2. 8. Rom. 3. 27. The effects of Faith are as all other divine graces and fruits of the spirit Acts 26. 18. so an holy considence and an assurance of God's loue and a comfortable boldnesse to come vnto God as vnto a gracious and loving Father Eph. 3. 12. 2 Pet. 1. 10. The subiect wherin it is seated is the mind For the mind is the eye of the soule and Faith is the true sight thereof Ioh. 8. 56. Act. 26. 18. the object thereof is all diuine truths Rom. 15. 4. especially the Covenant of grace founded vpon Christ Ioh. 20. 31. 1 Pet. 1. 21. the attributes are that it is â—ound orthodoxe and Catholicke that is one and the same in all the true servants of God which haue bin are or shall be to the end of the world Heb. 11. 2. Eph. 4. 5. Things divers are a sleight opinion Act 26. 28. and a temporary Faiâ—h Mat. 13. 20. Things contrary are presumption fleshly security either bred by confidence in teÌ„porall prosperity Isa 28. 15. or in the outward pledges of God's loue Iâ—rm 7. 4. or in the outward shew of good workes Rom. 9. 32. 10. 3. Things privately opposite are ignorance Eph 4. 18. a blind Faith Mat. 13. 19. sophisticall infidelity 1 Cor. 1. 23. That which is plain contradictory is flat Atheisme Sap. 2. 1. Act. 23. 8 things like are a bodily eye Ioh. 9. 39. a bodily hand 1 Tim. 6 12. a bodily mouth Ioh. 6. 53. a bodily foot 2 Cor. 5. 7. bodily wings Luke 17. 37. Things vnlike are vnstable childishnesse Eph. 4. 14 and wauering doubtfulnes Iac. 1. 6. The coniugates are to beleeue in God and in Christ Ioh. 14. 1 and to be one of the houshold of Faith Gal. 6. 10 the notation or interpretation of the name is a sure and Vides quia fiet quod dictum est certaine accomplishment of that which Faith beleeueth Math. 8. 8. The definition or description thereof is this Sauiâ—g Faith is diuine wisdome or a certain knowledge and a settled assent and adhaerence to all diuine verities necessary to saluatioÌ„ especially to the couenant of grace as to the meanes of the chiefest good and highest happines 2 Tim. 3. 15. the diuision thereof is into a weake and strong Faith Rom. 14. 2. The testimonies are the confessions of the Martyrs and Confessors that haue liued doe and shall liue to the end of the world Apocal. 7. 10. This is the delineation of the whole body of Faith as it is drawne out by the pensill of the Prophets and Apostles the parts members whereof which are most controuersed are further lightned and cleared in the first part of this Treatise As in the second part thereof the reasons and arguments produced to open and iustifie the seueral doctrines of Faith are referred to all the Topick places as being the rich mines out of which they are digged The doctrines of Faith set down in the bookes of the Prophets and Apostles are Logicall reasonable wise and the very first principles and grounds thereof are 1 Pet. 2. 2 without any mixture of sophisticall deceit The high Priests pectorall wherein the Vrim and Thummim was put and by the which God gaue answer vnto his peoâ—le was called by the Hebrewes Hosen and by the Greekes See Alsted Praecog Theolog. fol. 230. Logeïon and by the Latines Rationale for that the Lord's doctrines had in them the most pure holines of most exact Logick or reason The Logick places which I follow in this Treatise are deliuered by Petrus Ramus who concerning the vse of Logick hath very much cleared the rules of Aristotle our grand Master The exempliâ—ying of Logick places by the Theologicall positions I haue taken from Amandus Polanus but with this difference in that he setteth downe his arguments declaratiue and demonstratiue in bare sentences and propositions without further discourse whereas in this Treatise they are further opened by other arguments and reasons For as learned and iudicious Doctour Feild anouncheth in his Dedicatory Epistle to his first Booke of the Church the doctrines wherein we differ from the Church of Rome are grounded not only vpon the greatest authority that is but also vpon the most preuailing reasons that euer perswaded men And verily if that most famous Oratours iudgment be â—ound there is no reason to giue credit to that reason whereof there cannot bee yeelded a sufficient reason Câ—… lib. 4. ad Herennium The great Antichrist of these last times as testifieth 2 Thess 2. 8. the Apostle which hath brought in a great Apostacy froÌ„ the Faith shal be consumed with the Spirit of the Lord's mouth and shal be abolished with the brightnesse of his comming and so shall his Armies also which as Chrysostome Chrys â—om 49. in Mat. saith are impious Heresies For whereas the time of miracles is now long since expired whereby the Apostles and their successours in the Primitiue Church got credit to the diuine doctrine of the Gospel of Christ and Heb. 2. 4. 2 Cor. 10. 4. made it most powerfull to the ouerthrowing of all Heathenish Idolatries and impious Heresies it remaineth now that the Professours of the Gospel by the glorious light of powerfull arguments taken out of God's booke and iustifiable by the exact rules of â—ound reason make Truth victorious against Antichrist and all his impious Heresies For where Truth is clearely demonstrated and rightly apprehended it cannot otherwise be but that it 1 Esd 3 12. will mightily preuaile Our most wise and learned Solomon hath already by his penne begun this regall and Princely worke and hath iustified by cleare and demonstratiue arguments that the supreme authority to command aswell in Ecclesiasticall as in ciuill causes resteth in the ciuill Magistrate in his own Dominions and Countries and hath sent his Booke to all Christian Princes the which no doubt shall preuail at that time when he that hath the hearts of all Kings in his own hand shall know it to be most â—it And why should it not then highly please especially the Ecclesiastick Peeres of his Kingdomes to follow so worthy supereminent an example in causing all Theologicall doctrines in this
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 vâ— 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 promiâ—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 better then the wise hearted Christians and the learners better then the teachers yea to grow from faith to faith by growing from knowledge to knowledge were to grow from the better to the worse much lesse when she is resisted with all the forces thereof The truth is that faith is neuer at open warre no not so much as at the least â—arre with true reason neither is she at any time thereby resisted but continually assisted with all her might Yea to say that faith is contrary to reason is to say that the sight is contrary to the light whereby it seeth and that an house is contrary to the foundation whereon it is built Nay rather we may truly auouch that where there is no reason conceiued there is no light to make manifest the truth nor motiue to perswade to faith and therefore no truth nor faith at all As likewise where there is reason only in shew and not in substance there is a false light and a wrong perswasion and therefore a false and erronious opinion rather then a true faith But wheresoeuer true reason appeareth indeed there is a true light and a right perswasion and so a true and right faith In so much that where true reasons be the fewer and the more weakelie apprehended there is a weaker and feebler faith but where they be the more and the more strongly apprehended there is the stronger and fuller faith And this is manifest by the different degrees of faith that are to be seene euen in the true and sincere seruants of God For at the first imbracing of the sauing doctrines of faith the faithfull may be ignorant of many forcible reasons that doe belong to the further strengthening thereof and that in those very points which yet in some measure already they vnderstand beleeue and in some other points of that diuine doctrine they may be without knowledge altogether vâ—till that by continuing in the schoole of Chrâ—st they enlarge their knowledge strengthen their faith So Saint Austine when we beleeue viz. Aug. cont epist â—…dam ca. 14. at the first being now viz. by continuance made more strong in the faith we vnderstand viz better that which we beleeue not now men but God himselfe inwardly strengthening and lightening our minde Whereby we may vnderstand that at our first calling to the faith of Christ we may happily haue but some small measure of knowledge whereas by continuing in the state of grace as God doth lighten our mindes with a greater measure of knowledge in the mysteries of godlinesse so doth the strength of our faith grow greater and greater This is also apparent by the diuersities of the degrees of faith that were in the people of God before the comming of Christ in the flesh and in Iohn the Baptist his immediate fore-runner and in all wise hearted Christians since his ascention into heauen For the people of God that liued before the incarnation of Christ being further off from the appearing of the Sunne of righteousnesse and hauing a darker Word and obscurer Sacraments had by these meaner meanes a lesse light and so a weaker and a feebler faith Whereas Iohn Baptist being neerer to the rising of this glorious Sunne both saw a greater light and obtained a greater faith then in his time was to bee found among the children of women And yet all such Christians as are throughly instructed in the mysteries of the Gospel and so haue seene this Sunne after a sort shining in his might and reuealing himselfe by a more plaine Word and more familiar Sacraments haue receiued of God as a greater measure of light so also an higher degree of faith then Iohn the Baptist himselfe was indued withall Matth. 11. 11 And hereof it is that the knowledge of the people of God that liued before the incarnation of Christ is compared by Saint Peter to a light shining in a darke place or to the light 2 Pet. 1. 19. of a small starre that shineth in the night Whereas the knowledge that is giuen to all wise-hearted Christians is likened to the greater light of the day starre yea to the light of the day it selfe Wherefore it was not without cause that by the ancient Fathers the faith of the Iewes is compared to a child in his infancy to corne in the grasse and to fruit in the bud and blossome whereas the faith of all such Christians as are sufficiently instructed in the doctrine of the Gospel is likened to a man in his strength to corne in the fulnesse of the eare and to fruit that is come to maturity and ripenesse The which is so certaine 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
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 â—eruent professors but when they are crossed in their purposes then their zeale draweth cold and the heat thereof is vtterly extingnished whereas they that are endued Luke 8. 13. with a true â—aith 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 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. A sauing Faith is alwayes accompanied with all other sanctifying graces and namely with constancy and perseuerance as being the fruitfull mother and continuall nurse of them all 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 contemplationâ— 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
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
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. â— 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 aâ— holy conversation this is a ioyfull comfortable faith which breedeth such ioy aâ—d comfort amidst the very terrours of death O vndâ—ubtedly 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 dewes of his temporall blessings to distill downe vpon his beloued Vineyard and sometimes againe smite it with the sharpe stormes of his cotrections 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 vnbrâ—ken vp and to be at rest and againe at another time doth breake it vp and fallow it but that he might make it sitter 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 dealâ—th 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 Schoole-house 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. â—…r 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 cuâ—se 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. 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 shal be 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 paiâ—es 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 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. â— 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 flâ—e from God as from an angry and offended Iudge
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
shall attaine to the same as likewise what be all those necessary duties which he requireth at their hands So reasoneth Optatus Christ hath Optat. l 5. cont Parm. Donat. dealt with vs as an earthly Father is wont to doe with his children who searing least they should fall out after his decease doth set downe his Will in writing vnder witnesses that if there arise any doubt among them they should goe to his Testament He whose word must end our Controuersies is Christ let vs then goe to his Testament QVEST. LVII The faithfull for the diuine wisedome of the holy Scriptures rightly vnderstood beleeue them to be the Word of God and not onely for the bare authority of the Church If the Gentiles instructed by the light of naturall reason did certainly perceiue the booke of the creatures to be Gods booke by the glorious attributes of God made manifest therein much more the faithfull lightned with the Lampe of Rom. 1. 19. diuine grace may plainly perceiue the booke of the Scriptures wherein God as a familiar friend without casting of a mist doth speak to the heart not onely of the learned but of the vnlearned also as Austin saith to be Gods booke by the diuine Aug. Ep. 3 ad Vol. and heauenly wisedome deliuered therein and therefore they need not build their faith vpon the bare testimony onely of the Church And so reasoneth the Prophet Dauid The Psal 19. 1. heauens saith he declare themselues to be the workes of the glorious God euen by their heauenly influences and diuine operations How much more doth the Law of the Lord by the diuine wisedome and righteousnesse thereof and by the most powerfull and excellent workes that are wrought thereby declare and demonstrate it selfe euidently to be the most wise and righteous word of the most wise and righteous God QVEST. LVIII The naturall man hath no free will in heauenly things Mans will is but feeble and weake for the compassing of earthly businesses that are of any weight or moment therfore in heauenly matters the strength thereof is small or rather as the Apostle saith it is none at all So reasoneth the Wiseman Rom. 5. 6. Sap. 9. 13. What is man that he can know the counsell of God or who can thinke what the will of the Lord is For the thoughts of mortall men are fearefull and their forecasts vncertaine because a corruptible body is heauy to the soule and the earthly mansion keepeth downe the minde that is full of cares and hardly can wee discerne the things that are on earth and with great labour finde we out the things that are before vs Who can then seeke out the things that are in heauen who can know thy counsell except thou giue him wisedome and send thy holy Spirit from aboue So Saint Austin It is an absurd thing that we should thinke Aug. de predest Sanct. cap. 26. that God frameth the wils of men for the setling of earthly Kingdomes and that men frame their owne wils for the obtayning of the Kingdome of heauen The Prophets complaint taken vp against the Iewes with whom he liued and who tooke themselues to be Gods people is true against all men as they are naturally corrupted My people are foolish and haue Ierem. 4. 22. no vnderstanding they are wise to doe euill but to doe well they haue no knowledge Now if we haue no vnderstanding of that which is good then doubtlesse we haue no will thereunto and if we be so foolish that we will not be perswaded of the truth hereof it commeth from him that so befooled our first parents Adam and Eue that he made them beleeue that if they would forsake the direction of the most wise God and fall from him they should be as Gods knowing good and euill whereas in truth they thereby became diuels and depriued themselues and all their posterity of all knowledge of that which was truely good and of all will thereunto QVEST. LIX No man can make satisfaction to God for transgressing of any of his holy Lawes If a Fellon that hath stollen but a sheepe cannot make satisfaction by his repentance or by any good worke be it neuer so great for this trespasse against the Law of his Prince albeit it be but once committed but must be condemned and suffer for it if he cannot read as a Clarke or be not releeued by a gracious pardon from his Prince much lesse can any one by his repentance or any other good worke satisfie for any trespasse committed against any one of the holy Lawes of God but hee must be condemned and suffer for it vnlesse he can reade the Couenant of grace written in his owne heart and finde therein the pardon of his sinnes procured vnto him by the most precious Bloud of Christ Wherefore howsoeuer the proud Romanists by their own deuised workes of satisfaction satisfie and please themselues and their blind followers yet they shall be neuer able thereby to satisfie and please God QVEST. LX. The people ought not to imbrace the doctrine of their Teachers without triall It is no wisedome in matters whereon our whole estate in this world consisteth to commit them wholly to thecare of others and not to looke into them our selues how much lesse wisedome is it in matters of faith whereon dependeth the saluation of our soules to suffer our Teachers to deliuer vnto vs for the ground-worke thereof what doctrine they list without due examination and triall especially seeing that the Spirit of God commandeth vs otherwise to doe Let thine Eyes saith Solomon behold the right and let thine eye-liddes direct thy Pro. 4. 25. way before thee Ponder the Path of thy feet and let all thy wayes be ordered aright So Iesus the Sonne of Syrach Take counsell Eccl 37. 13. of thine owne heart for there is none more faithfull vnto thee then it For a mans minde is sometimes accustomed to shew him more then seuen watchmen that sit aboue in an high towre We must not then trust our Teachers eyes but our owne nor rest wholly vpon the warning of our watchmen but keepe watch and ward our selues ouer our owne soules The welfare of euery one 's owne soule concerneth himselfe most and therefore it lyeth vpon himselfe to looke to himselfe into the doctrine that he receiueth from his Teachers that it bâ— wholsome sound and powerful to beget and increase a true faith because theron dependeth the welfare of his owne soule And verily if a man may tell money after his bodily Father and not trust his eyes in the tale thereof how much more may he examine the doctrine of his ghostly Father whether it hath vpon it the right stampe and whether he hath deliuered his iust and full tale especially seeing the Lord doth enable him thereto if he belong to the Couenant of Grace For this is the Couenant that I will make with the house of Israell after those Heb. 8. 10.
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
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 ignoraÌ„ce might not be espied Verily all such persoÌ„s 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 〈◊〉 viv l. 1. de 〈◊〉 Religionâ—… Christiane grosly in their false Prophet Mahomet and to haue no learning to be vâ—able 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 Goâ—pel of the Kingdome cap. 23. 〈◊〉 Father of the Familists to glory in the name of an vâ—learned 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 〈◊〉 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 haeres 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 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 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