CHAP. I. Two diuers Diseases of them that loue to publish all and nothing .

CONCERNING the publishing of Workes and writings ( besides the commonly exploded Issues of obscoene and friuolous Braines ) there is a twofold Errour and Infirmitie . One is of those that loue to publish as much as they can write ; and a second is , of them that loue to publish nothing . The first sort , commonly passeth into their extremity by an ouer-flowing Conceit of their owne Abilitie , which makes them to loue whatsoeuer is theirs ; or perchance for want of Iudgement , which teacheth Proportion , and sayes , that euen of things louely & good , there must be a stint and measure ; and that an excellence in Qualitie , may bee a fault in Quantity . Now that men may free themselues of this euill , which is selfe-deceit , out of selfe conceit , let them chuse Witnesses for the Issues of their Soules , as the custome is for those of their Bodies . Let vs inuite some of our most sincere and seuere Friends , to giue testimonie of the Ingenuitie & Vtilitie of those spirituall children , and so in the mouth of two or three Witnesses , let the words of such Writings stand . Surely such haue a great aduantage aboue the Authour in censuring his Workes , their Iudgments being free from the spectacles of selfe-loue , which make al our own things seeme great in our owne eyes . But wee ought to know , that these must bee men of Iustice and Valour , as well as of Iudgement to execute , as well as to know ; for such only will not feare to displease their Friend , that they may profit him , they will saue a publique reproofe by a priuate , and by the Chastisement of a Friend , will preuent the torturing of an Enemie . And Writers in this case must be more then patient , for they must bee thankfull vnto to Censure , which squareth & fashioneth their Workes vnto their true end ; the common good . And now , that both the Authour and his Witnesses may haue a Rule and Remedie for the Riot and Excesse of writing , euen of things of worth ; let them harken to an order alreadie set forth , that new writings should still bring forth some new Addition to their subiect . And indeed if this were obserued , it wold stop the mouth of Detraction , euen at the widest . For in this case there is nothing left for Detraction to say , but that it is offended with the increase of those Workes which increase either Knowledge or Vertue . And if heere the Reader tell mee , Physician heale thy selfe , I answere him againe , That except the Readers bee all healthy , I am not sicke : for he is not sick of writing , that by writing cures the sicke . Besides it must be confessed , that when Diuinitie is the subiect , this Rule though it may not wholy bee broken , yet it doth sometimes receiue Dispensations and Inlargements , for in some cases there may bee a great vse of repetitions and doublings .

And first , this is very requisite in things chiefly necessary ; whereof the retention is highly profitable , and the neglect and ignorance full of danger .

Secondly , when the thing is full of difficultie , eyther in regard of apprehension , or practise , so that it is not easily known or performed . In these cases the saying of the Apostle is most true , That to write the same things , is for vs a most sure thing ; for euen heere also Detraction it selfe shall be forced to confesse , that repetition is not vnnecessary where the matters repeated are not sufficiently conceiued or receiued , neyther hath beene enough taught which hath not beene well heard . No more then that man hath knockt enough to whome the doore was not yet opened .

Therefore if men would finde a fault about this kinde of repetition , let them seeke it in themselues , and then they cannot misse it ; for it is their owne dulnesse , their neglect , or at least their infirmitie that causeth it , and vntill these faults be amended , they cannot well lay a fault vpon repetition ; yet withal we may still remember that euen in these Patents of Licence there is a measure and reseruation ; for if the transcendent workes and words of our Sauiour Christ were in part suppressed , because the World could not beare them , I think thence doth plainely arise this Doctrine , That the Capacitie of Mankind is the most commendable measure of writing . Man may carry away for his vse that which is within his strength of bearing ; but a burthen greater then his strength , spoyleth his strength and falleth it selfe to the ground . Therefore fiue words remembred , are better then a thousand forgotten ; and it is for losse , and not for profit , when so much is deliuered , as the plentie destroyeth the memorie , or tyreth the indeuours of the Learner . Yet , I confesse , that a little redundance is safer and better , then a little want . For in outward vses , we desire that a streame should carrie more water then we vse , rather then to ●arrie till the springs rise . It is easie to let the superfluous water to slide away , & it is easie for a man to read no farther then he reades for a tryal . But here I cannot but speake to the nicensse and cloyednesse of this time , a disease of Readers . Plenty of knowledge hath beene turned into an occasion of lothing : and knowledge only by plenty is become a light and dry meate , as Manna to Israel . Surely we are in an extreme faultinesse , when in steed of thankfulnesse to God for plentie , we returne lothsomnesse ; & the blessings which he recheth to vs in mercie , we put backe to him with neglect and scorne . When thy friend inuiteth thee to a Feast , and sets before thee plentie of Dishes , thou takest kindly his abundance as a signe of his loue , and except thou art a Glutton , thou art not angry with him nor his meate , because some of it is left vneaten . Surely God heere giueth thee the foode and delicates of Heauen in the sundry dishes of the seuerall expressions and labours of his Seruants : And why art thou not as thankfull to God as thou art to thy Neighbor ? Though there bee more then enough , thou mayest take but enough , the plentie forceth nothing vpon thee , but only giueth thee choice ; Take therefore but that which sit●eth thee , & so much as thou mayest well ouercome , and bee not angry , but thankfull for that which is left , for that may serue another as fitly as thy choice serueth thee . A miserable disproportion it is , that Gods plenty of goodnesse to vs , should be made an occasion of diminishing our goodensse to him , & the more hee giues the lesse thankes hee should receiue . Yea , much rather let the abundance of his blessings procure an abundance of Thankesgiuing , for this is verily the right duty of proportion , to increase our thankes as God increaseth his blessings . Now for the disease of not publishing ( I meane only of such things as haue worth in them ) this proceedes commonly of two causes . The one is an errour in Iudgement , when men being wisely mad , they thinke it an especiall piece of reason to sit down in a selfe contentment , and to delight themselues , in themselues , by themselues . These men are their owne ends , and indeed are no other then Churles in knowledge ; for as wretches keepe their Gold only for sight and not for vse , so these hoarders of Knowledge make their Knowledge but a selfe-recreation , & not a matter of profit to others . They are Fathers , Nurses , and Murderers of their owne Children , hauing begotten them , they kisse them , and then burie them . But these high-spirited men in their owne behalfe haue as they thinke a generous obiection : What ( say they ) shall wee prostitute our high conceptions , and heauenly raptures , to the common vse and censure of the vulgar ? Here the word Common is the most emphaticall part of the question . And surely in that very word I thinke lyes the best part of the answere . For as these singulars make commonnesse the reason of their distaste of publishing ; So communicatiue men and louers of the publike haue thought that goodnesse doth grow more good by commonnes . Indeed if knowledge were a fether , or a hat , or a beard , or in summe , a thing of fashion , it were a reason very receiueable ( though not very reasonable ) to say , The fashion is common , and therfore contemptible & to be suppressed . But knowledge is a thing of vse , and that of the highest nature , it is the food of Spirits , and food may not bee taken away from the hungry , though there be a common plenty of it ; and fulnesse in many hath bred loathing . And indeed if thou hast any thing that may adde vnto knowledge or vertue , there is a hunger and need of it , and thou art farre from that Noblenesse which thou pretendest , if thou doest not commiserate necessitie , neither resemblest the chiefest paterne of Maiestie and Honour , who filleth the hungry with good things . It is indeed a matter of Pusillanimitie , not to bee able to indure a false and witlesse aspersion ; and such is that censure which condemnes thee for being publikly profitable . And if there be any spot or griefe in this taxe of vulgaritie , vndergoe it patiently for the good of the publike , and so become a Confessor for pietie and vertue . And if yet thou be ashamed to be knowne for a publicke well-doer , giue vs thy workes and keepe thy name to thy selfe .

But if all this cannot draw thee out of thy denne of singularitie , I wish thou mayest be famished out of it , by the returne of thine owne reason and dealing vpon thee . For it is a rule of Iustice , that which men do , they should suffer ; and yet I would haue thee suffer it no longer , but till thou doest it no more . Now that which thou doest and thy fellowes doe , is this : yee are a world by your selues , and the rest are left as a world by themselues ; Now as yee are men of another world , to this world , by the way of retribution should this world be a diuers world vnto you . As your litle world keepes his worth to it selfe , so should the great world keepe his worth to it selfe . And then I doubt not , but hunger , and thirst , and labour , would teach you the lawes of Trafficke , and force you out of your Cels of separation . Then would nature teach to giue , where there is a receiuing , as grace hath already taught vs . That it is more blessed to giue , then to receiue ; And indeed where hath any man gotten this high priuiledge , to be so excellent a part of the whole , that the whole should onely bee a seruant of that part . That a part is inferiour to the whole , euen as a member to the bodie , the ancient doctrines and examples of Heathens will teach thee if thou art a Heathen , for they haue beene prodigall of their liues to bring their words of this kind into Actions . But if thou art a Christian , the Word is neere thee , euen in thy mouth . That the members of Christ must loue and cherish each other , as the members of a bodie . To this end , excellent is the exhortation of the great GREGORY , Qui audit dicat veni , &c. Let him that inwardly heares the voyce of grace , outwardly call men by the voyce of exhortation . But especially remarkable is that in his Pastorall Cure ; Christ our elder brother being dead , we are bound to rayse vp seed vnto our elder brother . And if any that are enriched with gifts , yet dote on the priuatnesse of contemplation , and neglect the profit of the publike , surely in the strictnesse of iudgement , how much they may profit , so much they are guiltie .

Now a second cause of this mysterie of silence , is a distemper of the bodie , when man are chayned vp with Melancholie , and durst not breake prison . These loue not the light , but inioy darknesse , and bring vp their children , and burie them in the dungeon with them . To these I wish a bodily cure and outward physicke . Yet with all the physicke of grace , by which wee are stirred vp to resist and ouercome the whole flesh , in the different vices of his seuerall humors and complexions .

CHAP. II. The Follie of Naturall Wisedome , preferring the Handmaid before the Mistres , Philosophie before Diuinitie .

D. Char. in his preface of Wisdome . THere is a certaine Wizard whose Moralitie outstrippeth his Diuinitie , that accordingly preferreth the practice of Moralitie before the practice of Diuinitie . He sayth the vertue and honestie of Diuines is deiect , sad , fearfull , and vulgar , but that of the Philosophers is pleasant , puissant , noble , and rare . These words haue an vnmannerly sound , though some of his Sectaries will perchance say they haue a sound meaning , but if his meaning were good it had not beene amisse in so waightie a matter to haue bestowed other or more words vpon vs , that among some of them we might haue found out the goodnesse of his meaning . For my part , I cannot perceiue any iustifiable sence in them , but hold them being radically and fundamentally examined full of danger and vntruth . Dangerous they are especially to the vnwritten Tables of young braines ; for by the Proclamation of such notable excellence and transcendence in humane wisdome , the affections of such are lifted vp to the more noble knowledge , and they looke downe with contempt on a lower and meaner Learning . But let those who by that Authour are brought into danger know , that they are brought into danger by an vntruth , & then perchance the knowledge of the vntruth may preuent the hurt of the danger .

And though to some it may seeme , that because there are profitable truthes to be found in this Authour , therefore a few errours should be pardoned ; I confesse , I am euen for this reason the more vnwilling to pardon them . For therfore are the errours more dangerous , because they come in the company of some notable Truths , it being a readie and common course , that Errours accompanyed with Truthes are the more easily swallowed , the excellence of the Truthes speaking for the Errours , and strongly perswading , that the Authour of such Truthes can hardly be also the Authour of Errours . Besides it were far safer that he had kept both his Truths and Errours in silence , then that they should both haue an equall acceptance . For hee that learneth not those Truths from him , may learne most of them from others , for others haue spoken much of that which hee teacheth : and yet if they faile of a great part of them , there is truth enough besides to bee had to make a man temporally and eternally happie . But hee that receiueth these Errours , though accompanied with his notable Truths , the Errours will make him miserable , if beleeued , euen in spite of the Truths . For certainly it is the most fearfull miserie of all to confine Mankind , within such a dungeon of wickednesse and wretchednesse as this world is , and though these Wizards charme their Disciples with their wittiest inchantments , yet they shall still be but wretches , the naughtinesse of the world , and the crasie infirmities of their owne bodies shall torment them , & the blacknes of darknesse , euen the shadow of death shall terrifie them . For that darknesse is naturally fearfull to Man , and the fearfulnesse of Moralitie may asswage or put off by fittes , but it will still returne vpon them . Againe , it brings a man to an amazement , and makes him to quarrell with his Creator , and to aske this question of that highest Wisedome , Hast thou made al men for nought ? or in other words , Hast thou beene wise in making Man to no purpose ? For Man considered only in this life is meerly vanitie , and his life after death being cast vp amounteth to nothing . Besides , such subtill and cunning Doctors picke not away the lower sort of wits , but the higher ; in whom naturall vnderstanding being high , claspeth strongly with the chiefest naturall reasons . For Nature without grace , the wiser it is , the more mad it growes vpon naturall reason . And now that I may rightly performe the cure of this Euill , I will take his owne titles from Philosophie , and giue them to Diuinitie , and I doubt not but to make the very same good on Diuinitie which he speaketh of Philosophie ; euen that Diuinitie is more noble , pleasant , puissant , and rare then Philosophie . And first for Nobilitie . That Nobilitie which this Man especially condemneth in Philosophie , I thinke to bee the freedome and vndependance thereof , euen a meere practice of vertue for vertues sake , without the respect of an higher Rule , Iudge , or End . But this which hee termeth Nobility I beleeue to be basenesse , and doubt not to proue it . For Diuinitie though it goes with Philosophie a little , yet it leaues it behind in the latter and higher degrees of Vertue . For Diuinitie commendeth goodnesse because it is good , but then it goes farther and iudgeth it to bee good , because it is conformable to the highest Rule of goodnesse ; and so it teacheth the practiser to make God the Rule & Square of Vertue . It resteth not in this that goodnesse is supposed to bee goodnesse , but it fetcheth the practice of goodnesse from God , and hauing fetched it from God it returnes it to God ; It borrowed it of God and therefore payes it to him from whom it was borrowed ; It knowing it to bee good because it is agreeable to the Highest goodnesse , for the same reason it doth it , euen because it is agreeable to him . So the Diuine in his highest degree is farre aboue the Philosopher , for hee practiseth goodnesse for the same reason by which it came to be goodnesse , euen because by a conformitie it proues it selfe to be descended from the Highest goodnesse . And surely let them deceiue themselues as much as they list . It is the happiest and rightest estate of a Creature to bee conformed vnto his Creator , to fetch deriuatiue goodnesse from the primatiue , and to examine it thereby , and finally to returne the deriuatiue to the vse of the primatiue . And heere I might encounter another Gentilisme of this Authour , which is an opinion , that all vertues are not branches of pietie , but pietie is a branch of a vertue . True it is indeed in a Heathen , that vertue is not a branch of pietie , both because he hath no true pietie , and because his vertue and his pietie issue both ioyntly and not subordinately , from distinct considerations of his naturall reason . And euen therefore his pietie is not pietie , nor his vertue , vertue . For true pietie alone is the mother of true vertue , neither is there any true vertue that is not the true child of pietie . For the Creator is the patterne and rule of vertue to his Creature , and the end of it . It is fetched from him , it is referred to him . By God wee proue and iustifi● our vertue , of God wee haue strength to performe it , and what by God wee know to be good , and knowing were enabled to performe , that wee iustly returne to God . So true vertue lookes in all her actions toward God ; it learnes of him what pleaseth him , that which pleaseth him it knowes to be vertue , and then it doth it , because it pleaseth him . The true pious man acknowledgeth God to be the beginning and Authour both of his beeing and of vertue , and therefore he referres his beeing and his actions of vertue to the Authour and Owner of both . So he doth vertue because it is Gods and because he is Gods . He is Gods and therefore iustly indeauours to please God whose hee is , and vertue is Gods , and therefore he wisely indeauours to please God by that which is his . Gods wisedome and Dispensation , gaue to Man both the seedes and lawes of vertue , and therefore the pious man doth them with an eye to the Authour , Rule , and End of them . And whosoeuer doth any vertue , without an eye to God as the Authour and Rule of vertue , ( both to enable and to approue it ) or to the same God as the Owner and End of both , this man is a traitor to his Maker , and guiltie of impietie , because hee robs God of his Creatures , and the Creature of their true End . For hee doth not his actions by whom nor for whom hee should doe them . But to true Christians it shall be a stedfast Rule of their actions , That by God and for God are all things , and therefore their vertues ; And if all their vertues bee fetched from God and done for God , then are all their vertues fruits of pietie , euen of the worship and seruice of their Maker . But now hauing found out these premisses , let vs by their light discouer & examin who is baser , the Philosopher or the Diuine .

And first I say that the Diuine is more noble in his Rule of vertue then the Philosopher . For the Philosopher hath got a Soule hee knowes not how , with some measure of reason in it ( but I must tell him terribly ruined and degenerate ) and hauing got it hee hugges it , lookes on it , and sets his rest , and contentment in the sight and operation of it , and compares it only with itselfe . But the soule hauing a deriuatiue goodnesse , the true tryer and touchstone thereof must bee the primatiue goodnesse . Therefore they doe foolishly that examine their soules by their soules , and their Reasons by their Reasons , especially in this state of corruption , for if the soule be crooked it cannot serue for a Rule to rectifie it selfe . But the primatiue Rule and goodnesse ought to bee the Rule of the deriuatiue , and to it must it haue recourse to know whether it haue swarued or no.

Therefore the Philosopher while hee dwels in himselfe , fayles in Iudgement as well as in honestie . But the Diuine ( I meane the practiser of Diuinitie ) escapeth these faults ; and ennobles himselfe farre aboue the Philosopher , by a continuall recourse to his original . For perceiuing that from God hee hath his knowledge & goodnesse , hee lookes vp vnto God as vnto the highest Rule of all created goodnesse . Therefore hee reasons not foolishly with the Philosopher , It is true , or it is good because I who am frayle and imperfect thinke it to bee so , but because the highest perfection , truth and goodnesse hath declared it to bee so . For ( as before ) goodnesse is goodnesse , euen because it is vniforme vnto God .

Secondly , the Diuine is more noble then the Philosopher in the meanes of acting vertue ; for knowing that from God proceedeth all strength , he seekes strength for the action on of Vertue from the Author of strength : whereas the Philosopher makes vse of an olde decayed strength , which is the remaynder of the gift of God , without eyther petition or thankes to God . The Diuine indeed commends Vertue for the sparke that it hath of the first Image of the Maker , but yet acknowledgeth great defects in it , and therefore desires to perfect it by the renuing of the same Maker , and then hauing renued it by him , hee referres it to him . So the vertue of a Christian , doubly acknowledgeth God the Author of it , and with double strength returnes vnto him ; both as it came first from God by Creation , and after the Creation being defaced , as it was renued by Regeneration .

Thirdly , the Diuine is more noble then Philosopher , in giuing the Creatour his right in his Creature ; for knowing that his whole person came from God , hee voluntarily , freely , and ioyfully returnes himselfe wholly to God , hee giues the Creatue to the Creatour , and makes him his end who is his true Owner by being his beginning . But the Philosopher cuts off the Creature from the Creator , eyther by denying the Creation ( and yet he sees no man now adaies spring out of the Earth ) or otherwise by denying all traffique betweene the Creatour and his Creature . As if God had cast out caresly from his hand , so admirable a Creation , and willingly lost it , and so became a Creatour to no purpose , or else regardeth it only as a Spectator of Gladiators and Fighters with beasts , euen as one that delighteth to behold the miseries that Mankinde wreaketh on it selfe , which is a blasphemy against the Fountayne of Goodnesse . But farre bee it from vs to account our selues our own , but his , euen his Creatures , Children and Seruants . Indeed , if our selues & our Vertues were originally ours , then might we rest in our selues , & loue both our own selues & our own vertues by themselues and for themselues . But God hath a propertie in vs and our vertues , and therefore as to a father we ought to offer the seruice of Children . For a iust & vpright soule cannot but take delight in pleasing him who is to her the Authour of being .

Wherefore , I desire hereafter that the Philosopher will not despise the Sonne for a cheerfull pleasing his Father ; nor the Seruant for a comfortable practice of Vertue , because it is acceptable to his Lord the true Owner both of him and his Vertues . For although himselfe bee a fugitiue Seruant , and hath turned his Liuerie into a Sute of Apparell , and swaggers it vp and downe in his run-away freedome , yet the Masters propertie lyes as a heauie burthen & accusation vpon him , and shal one day bring him to the Bar of the highest Iustice , and in the meane time he stands heere below indicted for a Vagabond , and so is far worse in his stolne Gallantry , then a Seruant is in a iust & voluntary obedience . The seruice of a Christian is a seruice of loue , and therefore it is a noble seruice . A Christian loues God , and therefore pleaseth him by doing that which God loues . Now this seruice of loue is noble because it is voluntary , pleasant , and cheerfull .

Loue casteth out feare , and takes delight in pleasing him whom it loues ; and therefore it cheerfully obeyes him , and indeed , such cheerfull obeyers doth God only loue ; Therefore such should only bee called Diuines , and their vertue the only vertue of Diuines . Which if it be granted , then is the slander of the deiection , sadnesse , and basenesse , of the Diuines wholly ouerthrowne .

Lastly , the Diuine is more noble then the Philosopher in his Marke or End . For the fruition of God is proposed by the Diuines in their practice of vertue , but that by these is turned to an obiection while themselues haue no other end but some transitorie vse of vertue . True it is , that Christians beholding the beautie of vertue , they loue the looke of it , and highly esteeme it . But yet more Reasons of estimation doe binde more , and the adding of strength doth not weaken but strengthen ; else a threefold cord were easier to be broken , then a single one .

Therefore , God knowing the corruption of mans nature , and that few men in this state of deprauation haue eyther vnderstanding or worth to value goodnesse sufficiently , and accordingly to practise it , he hedgeth in the frailtie of man with the double inclosure of punishment and reward , and all little enough ( and too little as Experience shewes ) to keepe him in his way .

Though vertue bee lonely to a clarified vnderstanding , yet mans vnderstanding being in the most pudled by the fall , and in euery one sometimes dimmed by passions the fruits of the fall , the beautie of vertue then shines not to an vn-seeing eye , but the will by feare or benefit is then most to be wrought on . If therefore to ayde so great a weaknesse , there bee a supplement of strength by the proposition of danger and profit , the nature of man is hereby the more succoured , and we are to blame , if we blame our helpes . But they will say , they are most noble , that haue no need of them ; and that tread the path of vertue , neither for feare nor couetousnesse . I answere , that Goodnesse and Happinesse being naturally linked together , and wickednesse and miserie , the vnderstanding and will , more readily imploy and bend themselues to the good , and from the euill by reason of that Vnion . And surely , Happinesse beeing tyed to Goodnesse by the Chayne of Prouidence , wee cannot but mend our pace to goodnesse , by the sight of annexed Happinesse : and it were folly not to looke on that which may both delight & incourage vs .

Our will desireth good naturally , and therefore good being tyed to goodnesse , giues more appetite to the will . And surely heerein was the same kinde of Action in the Heathen , though by mistaking . For these did seek a souereigne good in vertue ; and euen for that sought it the more feruently . Now the ods is this , that wee haue a souereigne good with vertue , though not in vertue , conioyned but not confounded . So vertue is louely to vs , but God the Fountaine of vertue is farre more louely , and to him wee walke in the path of vertue . Now there is no basenesse in louing vertue well for it selfe , neither in louing the Authour of vertue better then it , neyther in louing vertue the more for leading vs to the Authour of vertue . So we may not be blamed but rather should bee commended ( vertue being the way to the Author of vertue ) if we make this vse of this little streame of goodnesse , by the guiding thereof to come to the infinite ocean of Goodnesse .

Surely , we then loue vertue best , when not contented with the drops of it , we labour earnestly to come to the fountayne and sulnesse of it ; and by practizing a little vertue to come to the perfection of it . If one poore sparke of vertue be to bee loued for it selfe , much more is that infinite Rocke of Orient and most shining vertue to be loued in God , and it is a most reasonable purpose and resolution to loue the Higher Excellence more then the lower , and to loue the lower the better if it leade to the Higher .

When wee find gold Oare in the top of the Earth , we value it highly , but wee value it the more , because it leades vs to the Gold Mine it selfe . Therefore the Philosophers were children in this , that hauing found a Myne-stone , they played with it , and sought no farther , but the Christians are truly wise , who hauing found it , follow the Veine vntill they come to enioy the very Roote and Treasurie thereof . Another spot which is cast on Diuinitie , by the odious comparison or preferment of Philosophie , is this , That the vertue of Diuines is more vulgar , and that of Philosophy more rare . Heere I cannot but stand still and wonder , how this man came to vse speeches so flatly contrary to the speeches of Christ , and hauing spoken them , to propose them to Christians . Eyther he thinkes himselfe herein wiser then Christ , or that wee are no Christians , and therefore apt to beleeue him before Christ the Author and Finisher of our Faith : But it is an ancient truth , The narurall man is blinde in the things of God , Christ hath said , The way to Heauen is narrow , and few there bee that finde it , and I take it , that is rare which but a few doe find . Israel was but a drop to the Ocean of Mankinde , and Israel only had for a long time the Statutes and Iudgements of God .

Againe , at this time when Religion is let out into the World , how is it beyonded by Turcisme , Atheisme , Gentilisme , Heresies , and Epicurisme ? Surely , a true Christian is a rare thing , and if it were not so , this man could not well haue hoped to bee generally beleeued that they are common . And if hee meanes by vulgar ( besides the commonnesse ) to intimate that Christianitie is incident to meanenesse , and so is fit for the common people , as well in that they are base , as in that they are many , I vtterly gainsay him ; For if Diuinitie bee truly examined , it requireth the highest vnderstandings to search it , the mightiest and noblest indeauours to performe it , for in Diuinitie they are Mysteries which are taught , and excellent things which are commanded . Therfore Christ telles things hidden and vnsearchable to the very wise of the world , and enioyneth vertues excelling the ambitious holinesse of the very Scribes and Pharises . Yea , he wyteth his hearers that contented themselues with ordinarie vertues , saying , What great or excellent thing doe yee ? yet the truth is , that to sundrie of the meane ones , God imparteth the light and grace of Christianitie , but not because meannesse is fitter to apprehend it , but because by meannesse God best expresseth his owne excellence , and shewes his power chiefly in infirmitie , and his light in darknesse . Therefore for his owne glorie hee chuseth them and not for their abilitie toward Religion , but rather for their not-abilitie in some respect . For whereas by their natural vnablenes , they were altogether vncapable of Diuine Mysteries , God is sure to get glorie to his Spirit , which entring into men so full of darknesse and meannesse , makes them lightsome , wise , able , and truely noble , For from henceforth being regenerate , They vnderstand secrets , performe difficult vertues , aspire vnto eternitie , and despise temporall , though glorious vanity . Thus meane men receiu grace not by their meannesse , but for their meannes , & receiuing it are no longer mean , but are made excellent and noble . This is it which Dauid sayes : Psalm 19. That God by his Word giues vnderstanding to the simple . And Psal. 119. That by the feare of God hee became wiser then his Teachers : And if wee looke for examples to omit those ancient Fisher-men ( a profession commonly most ignorant ) whose words and writings cannot bee matched by the world in spirituall , that is in the best wisdome : I wil speake of our times , that in them I haue seene Men admirable in Simplicity for worldly things , but miraculous in Diuine knowledge , so that their speeches in the one kind haue bin contemptible , and in the other haue sounded like Oracles . So that a great knowledge beeing found in a great simplicitie , it may not bee thought , That simplicitie is the cause of Knowledge , but wee must looke a higher cause , euen that the Creator is the cause of a new Creation . And the fountaine of Wisdome is the cause of these droppes of new and supernaturall wisedome , powred into naturall simplicitie . And this hits right with Christs speach vnto Peter , Flesh and bloud hath not reuealed it to thee , but my Father in Heauen . And that Diuinitie is not a shallow knowledge fit to be waded through by dwarfish ignorance , the experience of the Fathers may confirme . For the chiefest of them were men of admirable wisedome , great learning , and vnwearied studie , and yet they found in Diuinitie Wisedome beyond their Vnderstanding , Learning aboue their Learning , and Worke beyond their Time . Therefore it shall remaine a certaine Truth , That Religion ordinarily requires Wisedome , and therefore though it often lights on them that lacke it , yet then it brings Wisedome with it . And indeed Religion brings with it the best Wisedome . For that is the best Wisedome which teacheth vs the most perfect vertues , and leades vs to the most perfect , absolute , and eternall Happinesse . Lastly , though God doe shew most often his strength in weakenesse , yet that Grace of God is no common worke , neither , among the common people . But surely I thinke this man deceiued himselfe thus ; Hee saw in the blind Religion of his Countrie , the common people led with Ignorance and Superstition , and out of that superstitious Ignorance , to doe many seeming workes of Charitie and Pietie , and on these he bestowth the title of the vertue of Diuines . But it is a great errour to make Superstition the Roote and Mother of Theologicall vertue ; for Superstition is a Bastard begotten by an informed and ignorant feare of the Deitie . Such people are as farre from true Diuinity , as he is from the true commendation of it . And himselfe in his chapter of Pietie , hath truly shewed pietie to be of so high a Nature , vniting Man to his Root the Godhead , that I wonder he could here make the superstitious dotage of the ignorant vulgar , to bee the high and transcendent vertue of the Diuines . For let him confesse ingeniously , how many of the vulgar hath hee knowne truly to returne to their originall , and to knit themselues vnto it .

Surely , it seemes he forgate at last what he had written at first , or knew not at first what he would write at last . But say what hee list , Theologicall vertue is of no base stampe , it containeth in it an vnion with God , and from hence issueth an Image of God , and from this Image the Loue of God , Charitie to our Neighbour , and Sobrietie in our selues . And in this path of vertue , it leades vs to Felicitie . And when hee hath magnified his Philosophie to the highest , Diuinitie chalengeth all the Goodnesse it hath as her seruant , and addes more vnto it . Now for the other two Epithites wherewith hee decketh Philosophie , and whereof he robbeth Diuinitie , Pleasantnesse and Power ; I haue fitted seuerall discourses for them , yet withall respecting other faults . But the Reader may set such pieces of them together , as being inlayd in his memorie iointly with this , may serue for an intire Confutation of these errours . And that his memorie may not trauaile farre for the doing of it , I heere immediatly adioyne them .