SECTION I.
Of the ingraffed Notion of a Deitie, and the originalls of Atheiſme.
ATheiſme and irreligion are diſeaſes ſo much more dangerous than infidelitie or Idolatrie, as infidelitie is than hereſie. Every hereticke is in part an Infidell, but every infidell is not in whole or part an hereticke. Every Atheiſt is an infidell ſo is not every infidell an Atheiſt. The name of
Hereticke is common to all, and proper onely to ſuch as either deny or miſ-beleeue any one Article in the Apoſtles Creed. Infidels all are to be accounted, which either deny or beleeue not the Articles concerning Chriſt. Such are the Iewes, Turkes, Mahumetans in generall &c. whom no man calls Atheiſts. An Atheiſt he is, Qui titubat in Limine, which either denies or beleeues not the very firſt Article in the Creed, God or the divine providence. Now ſeeing beliefe, as it is terminated to the firſt words of the Creed, is as the Diame
•
rall line or Axis which ſevers Atheiſme or irreligion from Religion, whether true or falſe, and doth as it were conſtitute two diſtinct Hemiſpheres of men; it will be neceſſary in the firſt place to examine the originall meaning of the firſt words in the Creede; I beleeue in God.
CHAPTER I.
To beleeue in God is originally no more than to beleeue there is a God, who is in all things to be beleeved. Of this beliefe, truſt or confidence in God is the neceſſary conſequent in Collapſed men; Deſpaire the neceſſary conſequent of the ſame or like beliefe in Collapſed Angels.
1.
TO beleeue in God hath gone currant ſo long, for as much as to put truſt or confidence in Him, that now to call it in, or make it goe for leſſe, will perhaps bee thought an vſurpation of authoritie, more then criticall, and much greater then befits
vs. Notwithſtanding if on Gods behalfe wee may plead what Lawyers doe in Caſes of the Crowne, Nullum tempus occurrit regi, that the Auncient of daies (vnto whoſe ſoveraigntie all truth is from eternitie eſſentially annexed) may not be preiudiced by antiquitie of Cuſtome, or preſcription, eſpecially whoſe originall is erroneous: the caſe is cleare, That to beleeue in God, is in their intention which firſt compoſed this Creed, no more then to beleeue there is a God, or to giue credence to his Word. For iuſtifying this aſſertion, I muſt appeale from the Engliſh Dialect, in which the manner of ſpeech is proper and naturall, were it conſonant to the meaning of the originall, as alſo from the Latine, in which the phraſe being forreine and vncouth, muſt be valued by the Greeke, whoſe ſtamp and Character it evidently beares. Now the Greeke
〈 in non-Latin alphabet 〉
, as alſo the Hebrew phraſe, wherevnto by ſacred Writers it was framed, is no more then hath beene ſaid, To beleeue there is a God; otherwiſe we muſt beleeue not only in God the Father, in Chriſt the Sonne, and in the holy Ghoſt, but in the Catholike Church, in the Communion of Saints, in the forgiueneſſe of ſinnes, and in the reſurrection of the bodie, and in life everlaſting, ſeeing the Greeke particle (vſually expreſſed by the Latine In) is annexed after the ſame manner to all theſe obiects of our beliefe, as is apparant in the auncient Greeke Creeds. And he that diligently reads the tranſlation of the Septuagint, ſhall finde the Greeke phraſe which is verbatim rendred by the Latine, in Deum credere, to beleeue in God, promiſcuouſly vſed for the other credere Deo, to beleeue God.
2. Or if beſides the evident records of the auncient Copies, perſonall witneſſes be required; amongſt the auncient I know few, amongſt moderne writers none, more competent then thoſe which are expreſly for vs, as Beza,
Comment: in Gen 15. v. 6. Vide 2 Reg. 17.14.
Mercer,
Obſervationum. lib. 3. cap. 1. The poſition prefixed by way of title to his Chapter is Recte dici ex Hebraiſmo, [credo in Moſem, & in reſurrectionem mortuorum.]
Druſius, vnto whom we may adde Ribera in cap. 3. Ionae. numb. 29. Vide Coppen in Pſal. 106. verſ. 12.
Ribera and Lorinus. Now as to vſe the benefit of a truth known and teſtified is alwayes lawfull, ſo in this caſe it is to vs moſt expedient, almoſt neceſſarie. For either I did not rightly apprehend whiles I read it, or at leaſt now remember not, how the Schooleman remooues the ſtumbling blocke which he had placed in the very entry to this Creed, [If to beleeue in God be as much as to put truſt or confidence in Him; by exacting a profeſſion of this Creed at all mens mouths, we ſhall enforce a great many to profeſſe a lie.] For of ſuch as not onely out of ordinarie charitie, but vpon particular probabilities, we may ſafely acquit from actuall Atheiſme or contradicting Infidelitie, a great number doe not put their truſt or confidence in God; this being the marke whereat the beliefe of novices muſt ayme, not the firſt ſtep they are to make in this progreſſe. And for my ſelfe, (vntill I be better inſtructed) if a poore deiected ſoule ſhould come vnto me with a complaint of his diſtruſt or diffidence, I would not inſtantly vrge him to make proclamation of his truſt in God againſt his conſcience; for this were to quench ſmoaking flax, by violent blowing thoſe weake and ſmoothered ſparkles, which ſhould be charily revived by milde and gentle breathing. The contrarie advice on my part, or practiſe on his, ſhould not want an approved patterne; To confeſſe his preſent vnbeliefe, whiles he prayes for future increaſe of ſuch weak
beliefe, as he may ſafely make profeſſion of. And, as the fire once throughly kindled, burſts out of its owne accord into a laſting flame: ſo beliefe, once inwardly planted, wil naturally bring forth ſtedfaſt confidence, without farther plantation or ſuperaddition of any new beliefe or perſwaſion. Many beginning their faith the other way, may for a long time be ſtifly perſwaded, that they beleeue in God, when in deed they doe not truely beleeue him, his Word, or his mercies. Theſe no man firmly can beleeue, but he ſhall aſſuredly beleeue in him, yea put his whole truſt and confidence in his goodneſſe. Howbeit, as much as now I write, would hardly be permitted me, in moſt mens hearing, to ſpeake, without this or the like interpellation, [Shall we then beleeue in Saints or good Angels, becauſe we aſſuredly beleeue there be ſuch natures? Or ſhall we ſay the wicked Angels beleeue in God, becauſe they beleeue his being more firmely then we can doe, and know his word as clearely?]
3. That inferior ſubiects ſalute not every officer in the Court after the ſame manner they doe the Prince, is not becauſe they ſee not the one as perfectly as the other: rather the more fully they diſcerne them by one and the ſame inerring ſight, the better they conceiue the different reſpect which is due to their ſeverall preſences. Angels we beleeue are miniſtring ſpirits, appointed to execute Gods will, whoſe maieſtie they adore, as fervently as we doe; putting greater confidence in his mercie then we can doe; even becauſe their knowledge of it is more cleare, their experience of it more vndoubted. But the better we beleeue this their ſubordinatiō vnto God, the leſſe ſhall
we be inclined to beleeue in them, the more to put our confidence in God, in whom even the Angells truſt. Againe, admitting truſt or affiance in God to receiue continuall increaſe, according to the growth of our beliefe of his word or being; That Divells albeit they beleeue or know both more clearely then the beſt of vs, ſhould notwithſtanding perpetually remaine without any truſt or affiance in Him or his mercies; no man vpon iuſt examination of the difference between their collapſed eſtate and ours, can deeme ſtrange or doubtfull, much leſſe a doubt, as ſome in their writings ſuppoſe, inſoluble, vnleſſe we make truſt or affiance in God, eſſentially to difference our beliefe of his being, from theirs. If the Kings Maieſtie ſhould proclaime a generall pardon to a number of knowne rebells, and vow execution of iudgement without mercie vpon ſome principall offenders, which had maliciouſly and cunningly ſeduced their ſimplicitie: I ſuppoſe his will and pleaſure equally manifeſted to both, and ſo beleeved, would as much diſhearten the one, as encourage the other to relie vpon his clemencie. Such altogether notwithſtanding, is the caſe of men and wicked Angells: the one beleeues Chriſt tooke the womans ſeed, and therefore cannot, without ſuch wilfull miſtruſt of the promiſe of life as was in his firſt parents vnto Gods threats of death; deſpaire of redemption by the eternall ſacrifice: The other as firmly beleeue, or rather evidently know, that Chriſt in no wiſe tooke the Angelicall nature, and without this ground, the better they beleeue his incarnation, the leſſe are their hopes of their owne redemption.
4. Briefly the bringing of ſoules to God being the end, as of our preaching, ſo of our writing; the firſt point, as I conceiue, we are to teach ſuch as deſire to come vnto him, is, to beleeue that he is: The ſecond, that he is a rewarder of all them that diligently ſeeke Him. Not all the eloquence of Men or Angels, not the moſt patheticall exhortations the one can frame, or the moſt forcible impulſions the other can vſe; are halfe ſo powerfull to draw our hearts after our God, as the diſtinct orthodoxall explication of his Eſſence and Attributes, of his power, his wiſdome, and goodneſſe, either generall in reſpect of all the workes of his hands, or peculiar to Mankinde, viſibly ſet forth vnto vs in the life, the actions, and paſſions of our Saviour. What beliefe ſo ever is not conceiued from ſober and frequent meditations of theſe truthes, what confidence ſoever is not brought forth by beliefe ſo conceived, will by Sathan one time or other eaſily be impeached of baſtardie. Even when this faith by which we now walke ſhall be converted into perfect ſight, everlaſting confidence ſhall not outſtart, but rather follow it. Much leſſe ſhould we in this vale of darkeneſſe begin our edification in faith, at the open profeſſion of aſſured or conſummate confidence, or ſeeke to frame it by imitation of ſuch outward practiſes, as ſtrength of faith, and full aſſurance of Gods favours, haue emboldened hearts, thoroughly enflamed with ſincere zeale of truth, to vndertake. The truth then ſuppoſed as chiefe ſupporter to the diſcourſe following, is, That without ſome precedent defect of our apprehenſions, there can be no want of true confidence: and faile we may, as moſt doe, in apprehenſions
either of the veritie, vnitie or of the Nature and Attributes of the Godhead. The internall originall or manner of our defects or errours in theſe three points we are to ſet downe in this Booke; the right explicaon of the Article propoſd in the next.
CHAP. II.
Diſputation is not the readieſt way to cure or reclaime an Atheiſt.
TO diſpute with ſuch as deny manifeſt and received Principles, were to violate a fundamentall law of the Schooles; which in matters of faith and ſacred morality, is to be religiouſly kept, as in other reſpects, ſo chiefly in this: That generall Maximes, whence particular truths, and concluſions of beſt vſe muſt be derived, can hardly be prooved by arguments more cleare and evident then themſelues. Now to interpoſe proofes of leſſe truth or perſpicuitie then is the matter to be prooved, is but to eclipſe the evidence of it, (which, of it ſelfe, would in due ſeaſon ſhine to calme and purified meditations) or to provoke ſuch as delight in trying maſteries of ſtrength or skill in arguing, to aſſault truths otherwiſe ſafe enough from all attempts, did they not ſee them ſo weakly guarded vpon preparation. Thus the diſcovery of timorous lookes, or meane proviſion, often incourageth baſe and cowardly theeues to encounter paſſengers, whoſe number or preſence, they durſt not behold, if they did not betray themſelues. For this reaſon, amongſt others,
I will not in the firſt place vſe the benefit of divers Schoolemens labours, to proue, by ſtrength of ſpeculatiue reaſon, there is a God; although they bring abundance of reaſons, all irrefragable to an ingenuous well diſpoſed contemplator: but, vnto ſuch, this principle is of all others moſt cleare and evident in it ſelfe, as being moſt deeply implanted in the reaſonable nature; not acquired by vſe of ſenſe or obſervation. The beſt method, in my opinion, to prevent Atheiſme, or cure an Atheiſt, would be to hold the Meane betwixt the contemplatiue Philoſopher, and the practicall Phyſitian. I haue heard of ſome ſo far over-growne with melancholy, that they would eate no meate; conceiting, either they had no mouths, or that their teeth were as ſoft as butter. For a Phyſitian, to haue attempted remoovall of ſuch fancies, by force of reaſon, or importunate ſuggeſtion of contrary perſwaſions, had beene cum ratione inſamre, to haue prooved himſelfe as mad, as his patients were melancholy. The readieſt way (as not long agoe hath beene experienced) to relieue parties thus affected, is, for a time rather to aſſent vnto, then contradict them; that ſo, by promiſing a remedie to the ſuppoſed maladie, an entrance may be made to purge the humour which breeds the falſe imagination. And he that would cure an ordinary Atheiſt, ſhould, as not ſooth him in his impietie, ſo not directly or fiercely encounter him with ſyllogiſticall proofes, or diſcourſes metaphyſicall; for ſo (aegreſcit medendo) he will grow ſicker by ſeeing the medicine: but labour rather, ſecretly to vndermine the internall diſpoſition whence ſuch vnhallowed imaginations ſpring. Atheiſme in
graine is but a ſpirituall madneſſe, ariſing from the abundance of ſuch diſtemper in the ſoule, as in proportion anſwers to melancholy in the body. Would men looke into their owne hearts in time, before they be over-ſhadowed with ſuch grieſly qualities; they might behold the image of God engraven in them, and, as it were by an ocular demonſtration, be better enformed in this point, then by the diſputes of Philoſophers.
CHAP. III.
The Notion of the Deitie or divine power is moſt naturall vnto all men. How this Notion being moſt naturall vnto all, is eclipſed and defaced in many.
1. THat the internall notion of powers divine which guide this viſible worke of nature, is moſt naturall to mankinde, needes no further proofe then its owne extent and vniverſalitie. Vt porrò firmiſsimum hoc afferri videtur, cur deos eſſe credamus, quòd nulla gens tam fera, nemo omnium tam ſit immanis, cuius mentem non imbuerit deorum opinio. Multi de diis praua ſentiunt (id enim vitioſo more effici ſolet) omnes tamen eſſe vim, & naturam diuinam arbitrantur. Nec verò id col
••
cutio hominum, aut conſenſus efficit: non inſtitutis opinio eſt confirmata, non legibus. Omni autem in re conſenſio omnium gentium lex natura putanda eſt. Tuſcul: Quaeſt. Lib. 1
•
.
This ſure ground wee haue (ſayth Tully) to beleeue there be Gods, in that there is no Nation ſo brutiſh or inhumaine, but is ſeaſon'd with ſome opinion of the Gods. Many conceiue amiſſe of them (for ſo much, bad cuſtome in all like caſes, will effect) yet all ſuppoſe a vertue or power divine; not drawne hereto by voyces of others or debatements: This is an opinion eſtabliſhed not by civill lawes or inſtitutions. Now the free or vnſollicited
conſent of all Nations concerning any matter, is to be eſteemed as the Law of Nature.
2. This obſervation of times more auncient is fully acquitted from the exception of moderne Atheiſts by the plentifull experiments of the age late paſt; wherein diverſe Countries, peopled with inhabitants of different manners and education, haue beene diſcovered, the very beſt being more rude and barbarous then any Nation knowne but by heare-ſay to the Romanes. And yet, even in this refuſe of Barbarians, the very worſt, (ſuch as for their rudeneſſe and vncivilitie could hardly be diſcerned from brute beaſts) approue themſelues to be of better linage (Act. 17.29
〈 in non-Latin alphabet 〉
) in that they acknowledge Gods or ſuperior powers, whom they honour with ſacrifices & other rites, in teſtimony of their gratitude for benefits received from them. As if the ſignification of Mans obligements to an inviſible power for his life, his health, his food, and other neceſſaries; or, at leaſt for priviledges from diſaſters, or miſchances, Affluebat intereā quotidiè ex omnibus locis noua eius gentis, et copioſa multitudo, vt inufitatas noſtrorum hominum barbam geſtantium formas, cultum
que
viſerent: fructus, piſces, aurum, panem, & alia alimenta, vndi
que
afferentes: ac ſimiaerum more veſtigia rituſ
que
Chriſtianorum imitantes: quoties hi genua flexerant, flectebant & illi: Chriſtiani reuerenter oculos in Coelum ſuſtulerant, Indi pariter & ipſi tollebant. Deni
que
quicquid ab Hiſpanis ad recitandum Aue Maria mane, & veſperi conuenientibus fieri ſoleret, itidem ab iſtis fiebat. Benzonus in Deſcrip. America. lib. 4. cap. 8. pag. 35.
were as naturall to him, as fawnings, or like dumbe ſignes of loue vnto their foſterers or cheriſhers, are to dogs, or other domeſticke and tame creatures. The civill wiſedome which appeares in Lycurgus Lawes, Numaes Inſtitutions, with other like amongſt the more civill ſort of auncient Heathens, may probably argue abilitie in them of framing many particular rites of Religion, as politick Sophiſmes to retaine the ſimple in awe and
blind devotion to their Heſts. Albeit, the invention of ſuch falſe worſhips, without imitation of ſome true patterne formerly knowne, would haue beene very hard, if not impoſſible, even vnto theſe wiſe and prudent Lawgivers. Nor could their artificiall inventions haue wrought ſo ſucceſfully vpon their mindes that were ſeduced by them; vnleſſe they had beene naturally inclined vnto the ingrafted truth of the generalls; vnder pretence of whoſe ſoveraigne right theſe particulars were commended. But who would father the firſt Notion of a Deitie and Religion, vpon policie, rather than nature, when it appeares not vniverſall onely, but perpetuall to the ſeverall generations of ſundry people in whom no print of any policie, ſaue meerly naturall, is now extant?
3. Some ſcruple notwithſtanding may here be miniſtred to yong Students, from theſe or the like vagrant Axioms, whoſe ſeate or proper ſubiect is not ſo well knowne as they are frequent. [1. That the decrees or iniunctions of Nature cannot be preiudiced by Cuſtome or education. 2. That ſuch generall principles as by her light are cleare, can hardly be denied by any of her children] When as the experience, of later times eſpecially, preſents vnto vs a great many, (vnto whom Nature in diſtribution of her other gifts hath ſhewed her ſelfe no ſtepmother, but rather indulgent, as to her darlings,) all mightily oppugning this truth, which we that are (as they deeme) of duller capacitie in matters ſecular, devoutly obey as her vndoubted Law. But here we may well doubt whether bad education, or evill cuſtomes, haue not better enabled theſe men to ſtriue againſt ſuch practiſes as this Dictate of Nature preſcribes,
than vtterly to diſclaime all ſenſe of her ſuggeſtions, or ſhake off all ſecret notions of her ſummons. How ever that be; (for we know our owne hearts not theirs, nor can we beleeue them, that will not beleeue there is a God, albeit they would interpoſe an oath for our aſſurance one way or other) this we know, that nothing can be more naturall to man than reaſon. And yet, how many haue we ſeene, in whom nature and art haue done their parts, by too much ſtudie or intemperance become ſo vtterly deſtitute of all vſe of reaſon or diſcretion, that ſuch actions or demeanure as nature preſcribes to all men as they are reaſonable, haue beene more neglected by them, than by brute beaſts; yea oftimes furiouſly inverted.
4. This inſtance amongſt others may be our warrant for reſtrayning the former Axiome [that Nature cannot be preiudiced by Cuſtome] to nature, either altogether inanimate or meerely ſenſitiue; whoſe inclination is ſingle and but one way ſet: or if appliable to the reaſonable or intellectuall nature, whoſe propenſions as they are many, ſo are they freely faſhionable to diverſe meanes, and apt to be directed to contrary ends; it is true onely of the generall facultie or remote propenſions, not of their actuall promptneſſe, vſe, or exerciſe. Many there be ſo extreamly vicious, that their mindes ſeeme now, de facto, wholly bent to doe others miſchiefe: This notwithſtanding prooues not that nature hath ſowne no ſeeds of vertue in their ſoules, but rather their wilfull ſuffering theſe to be choaked and ſtifled, by cheriſhing contrary deſires, or imbracing pleaſant allurements vnto evill. If ſuch blindneſſe haue by bad cuſtome crept on ſome, that
they cannot now diſcerne any lineaments of Gods image in their hearts: it will not hence follow that this light of nature whereby they might haue ſeene Him, did never ſhine vnto them, but rather that they haue ſmoothered it, becauſe they loued the workes of darkeneſſe better then the deeds of light, purpoſely obliterating all reſemblances of Him who is the avenger of evill, whoſe pourtraiture their firſt parents had blurred by imprinting his enemies picture vpon it. Nothing more eaſie than for others (ſo they will be obſervant) clearely to diſcerne the liue image, not of the old man, but of the old ſerpent, in ſuch as cannot, or will not ſee the image of God in themſelues.
5. Beſides this difference betweene the inclinations of nature in man and in creatures inanimate or irrationall; a difference there is, not much obſerved, but worthy of diligent obſervation, betweene common principles meerly ſpeculatiue or abſtract, and others practicall or morall. The latter may be in many intenſiuely more cleare than the former, as indeed they are more naturall in reſpect they are more deeply implanted in the very ſoule, not let into the braine by externall ſenſes, albeit even for this reaſon they are by many leſſe regarded, as being more familiar then ſuch ſpeculatiue notions as theſe [every whole is greater than its part: twice two make foure, or ſuch like,] of whoſe certaintie no man at any time can doubt, not that our nature as reaſonable, is of it ſelfe more inclined to abſtract ſpeculations, than to moralities, but that ſpeculatiue notions are ſeated in the head or vtmoſt confines of the ſoules regiment, as in an Academie
or Cloyſter, priviledged from ſuch tumultuous broiles as might divert our intentions from beholding them, or retract our inclinations from adherence to their truth. On the contrary, ſuch diſturbances are moſt frequent in the Court or Pallace of this little Kingdome, wherein morall notions of God and goodneſſe haue their neceſſary abode, and theſe notions are, vpon this occaſion, vſually either tainted with the contagion of ſuch noyſome luſts, or much weakned by the reluctation of ſuch contrary deſires as lodge in the ſame roome or cloſet with them.
6. Our readineſſe, in heat of paſſion, or interpoſition of cauſes concerning our owne commodities, to recall religious motions, whoſe vndoubted truth and equitie, we could, in calme and ſober thoughts, be well contented to ſeale (if need were) with our bloud, will eaſily induce mindes capable of any viciſſitude of quiet and retired cogitations, after turbalent and working fancies, to admit the former difference betweene dictates of nature ſeated in the braine, and others ingrafted in the heart, to be, for the manner of their ſeverall evidences or perſpicuities, much what like the lightſomneſſe of the inferiour and ſupreame region of the ayre. The Sunne-beames are ſometimes more bright in this loweſt part than in the vppermoſt, wherein they ſuffer no reflexion: yet are they in this lower often ſo eclipſed with clouds, with miſts, or ſtormes, as he that did never looke out of doores but in ſuch diſmall weather, might well imagine his day to be but night, in reſpect of that clearneſſe he might perpetually behold, were his habitation aboue the clouds. The continuall
ſmoake of noyſome luſt, the ſteames of bloudy and revengefull thoughts, the vnceſſant exhalations of other vncleane and vaſt deſires, which raigne in the Atheiſts heart, can never obſcure the Mathematicall or Logicall notions of abſtract truths in his braine: The principles of moralitie or religion, which Nature hath planted in his heart and conſcience, they quickly may, they alwayes doe, more or leſſe eclipſe, according to the ſtrength and permanency of their infectious and incompatible qualities. Happy it is, that he can acknowledge, and ſomtimes magnifie, the light of nature in matters ſpeculatiue, or concerning the body onely, and now and then bragge, as if he were her ſonne elect, and others but reprobates, in compariſon of that heroicall ſpirit ſhe hath enabled him with in buſineſſes of State or policie. For, who is this his Goddeſſe Nature? Can he tell vs? or what is her light that he ſhould ſo much glory in it? Doth ſhe not borrow it from the father of lights, whoſe habitation is in that radiant brightneſſe which is inacceſſable? Thus I ſuppoſe, ſuch as dwell vnder the poles would commend the lightſomneſſe of the ayre which they daily behold and hourely breath in, but deny that there were any ſuch glorious body as the Sunne that did enlighten it; did it never come further Northward than within three or foure degrees of Aries, or never moue farther Southward than within as many of Libra. Now as the onely way vtterly to diſſwade men from an opinion ſo palpably groſſe, as, by the former ſuppoſition, might be conceived, would be to remoue them out of their natiue clime into ours: ſo the beſt meanes an Atheiſt can vſe
to refute his impious errors in denying there is a God, is, to relinquiſh his wonted courſes in the wayes of darkeneſſe, and to haue his converſation, for a time at leaſt, or vpon triall, with the ſonnes of light. And to make this triall, he may perchance be ſooner induced by diſcovering the ſeverall heads or firſt originalls of his ſacrilegious miſperſwaſions, more particularly.
CHAP. IIII.
Atheiſme, Idolatrie, Hereſie, Hypocriſie, &c. haue one common roote. What eſtate or condition of life is freeſt from, or moſt obnoxius vnto Atheiſme, or temptations thereto tending. Of Atheiſme in paſsion onely, not habituated.
1. ALL of thoſe almoſt numberleſſe inclinations, which are vnited in the indiviſible humane ſoule, as lines ſphericall in their center, being apt to be impelled or poyſed by their proper obiects: it is impoſſible their ſeverall bents ſhould admit an equalitie of ſtrength; ſeeing as well their internall growth or eminencies, as the potencies of their obiects, are vnequall. Much more, muſt many of their actuall motions needs be incompatible, in as much as the poynts whereon they are ſet, and whereto they moue, are oft times extreamly oppoſite and directly contrary. Hence, as in the former Of Iuſtifying faith. Booke is obſerved, our aſſent vnto ſuch branches of ſupernaturall truth or goodneſſe, as are ſtifly counterſwayed by naturall deſires
or affections, either for qualitie or intention, moſt repugnant, is alwayes wrought with greateſt difficultie. For even this aſſent which we terme Chriſtian beliefe, is but an inclination or bent of the humane ſoule vnto matters revealed by the ſpirit; whoſe divine attractions or impulſions are alwayes oppugned by contrary luſtings of the fleſh; more or leſſe, according to the diverſitie of their ſtrength or impetuouſneſſe, whether in their acts or habits. Now ſeeing Atheiſme is but a compleat or totall Vide Coppen in Pſal. 10. v. 11. Col. 165.
eclipſe, whether of celeſtiall irraditions, as yet externall not illuminating the ſoule, or of that naturall and internall light which men haue of heavenly powers and providence divine; we are not to ſeeke an originall of it altogether new or diverſe from the originall of ignorance or vnbeliefe of particular revelations, but onely a more direct and fuller oppoſition of thoſe earthly parts of the humane ſoule, whence theſe leſſer defects are cauſed. After thoſe Iewes (whoſe hypocriticall ſhufflings with the Prophet Ieremie was in the former Iuſtifying faith Section 1. cap. 11. Booke at large deciphered) had fully experienced all hopes of good, from their late elected Goddeſſe, The Queene of Heaven, to be as vaine as their Princes truſt in Aegypt: the next point whereat their floating imaginations could haue arrived, had beene to deny there were any God or Gods, at leaſt any that cared for them or could doe them good. The truth of what we here ſuppoſe, as neceſſarily conſequent to our former diſcuſſions, will better cleare it ſelfe in the iſſue of theſe; to wit, that Atheiſme, Idolatry, Hereſie, Hypocriſie, &c. ſpring all from one common roote, (i.) Indulgence to corrupt affection: onely the manner of their growth is different.
2. Some deſires of the naturall man, though tainted with the deceiveable luſts of corruption, yet haue no repugnancy with naturall notions of divine goodneſſe indefinitely conſidered; onely they ſway too much vnto ſecondary cauſes, beſt ſuiting with themſelues, or apteſt to ſatisfie their vntemperate longings; and as it were by popular factions, ſet vp theſe ſecondary cauſes or meanes as Gods, without conſulting the Lawes of Nature; never demanding reaſons voice or approbation. Some parts of the old man againe there be, which include onely a diſſonancy to ſome particular paſſages of the rule of life, or partiall oppoſition to our naturall notion of God or his attributes, and theſe ſway onely vnto hypocriſie, hereſie, or tranſfiguration of the divine will, or word, into the ſimilitude of our corrupt imaginations. Other luſts of the fleſh there be, either for qualitie, multitude, ſtrength, or abundance, ſo mainly oppoſite to the moſt eſſentiall and generall notions of the Godhead, that ſometimes, by being directly croſſed, other whiles by being fully ſatisfied, they introduce, either oblivion, or flat deniall of any divine power, or providence.
3. The Attribute moſt inſeperable from the divine nature, and moſt ſoveraigne title of the Godhead is his goodneſſe. The very names or literall elements of God, and good, are not in our Country dialect ſo neare allied, as the conceipts which their mention or nomination ſuggeſts, are in nature. So neceſſarily doth goodneſſe preſuppoſe a God or Deitie, from which, as from a fountaine, it flowes; and ſo eſſentiall is it to this fountaine to ſend forth ſweet ſtreames of ioy and comfort, that the Heathen Philoſopher, vpon the interview
of good and evill, ſeemes to ſuffer torture betweene the contrarietie of his vnſetled conceipts concerning the truth or vanitie of the Godhead, Si deus non ſit vnde bona? Can there be any good without a God? Si deus ſit vnde mala? If there be a God, how chanceth it, of things that are, all are not good, many evill? Others, not altogether heatheniſh, from curioſitie of like contemplation, not guided by the rule of faith, imagine two eternall ind
•
fectible creatiue powers; the one good, and ſole fountaine of all goodneſſe: the other evill, and maine ſou
•
ſe of all evill and miſchiefe in the world. Of both theſe errours and the ignorance that occaſioned them we ſhall haue fitter occaſion to ſpeake hereafter. Both of them ſuppoſe a true notion of divine goodneſſe indefinitely conſidered, wherevnto a conceipt or apprehenſion of divine providence, in moſt Heathen, was ſubordinate. Many great and famous Philoſophers there be (ſayth Tully) which aſcribe the government of the world vnto the wiſedome of the Gods: not herewith content they further acknowledge all neceſſary ſupplies of health and welfare to be procured by their providence. For corne and other increaſe of the earth, varietie of times and ſeaſons with thoſe changes of the weather whereby ſuch fruits as the earth brings forth doe grow and ripen, are, in the ſame mens opinions, effects of divine goodneſſe to mankinde. From the perpetuitie of ſuch viſible bleſſings, as, theſe Heathen Philoſophers deriue from the bountie of their imaginary Gods, doth the Doctor of the Gentiles and his fellow Apoſtle ſeeke to winne the Inhabitants of Lyſtra vnto the worſhip of the onely true inviſible God. How readily, experience of vncouth goodneſſe, brings forth an expreſſe
conceipt of a Godhead, and cauſeth the often mentioned ingraffed notion to bud or flouriſh; theſe Heathen had openly teſtified by their forwardneſſe to ſacrifice vnto theſe meſſengers of our Lord and Saviour, as vnto great Gods, becauſe ſtrange Authors or rather inſtruments of vnexpected good to one of their neighbours. This confuſed branch of pietie though miſgrowne and ſet awry, was notwithſtanding flexible and pliant to theſe poynts of life propoſed by the Apoſtle; Acts 14. v. 15, 16, 17.
Sirs, why doe ye theſe things? we alſo are men of like paſsions with you, and preach vnto you that you ſhould turne from theſe vanities, vnto the living God, which made heaven and earth, and the ſea, and all things that are therein, who in times paſt, ſuffred all Nations to walke in their owne wayes. Nevertheleſſe, he left not himſelfe without witneſs, in that he did good, and gaue vs raine from heaven, and fruitfull ſeaſons, filling our hearts with food and gladneſſe. From this one ſtreame of divine goodneſſe, experienced in giving raine, did the Heathens Chriſten their great God Iupiter with a Name importing his procurement of this effect: the Greekes calling him
〈 in non-Latin alphabet 〉
, the Latines Pluvius. So effectuall a witneſſe of the Godhead is the accompliſhment of any much deſired good, that ſuch, as doubt whether the good we enioy on earth be derived from heaven, are often vnwittingly enforced to thinke and ſpeake of whatſoever doth them any extraordinary good, or ſatisfie the vehemency of their deſires, as of their God.
4. The more indiſſoluble the mutuall conceipts of God and goodneſſe are, the ſooner we looſe the one, whiles we remaine without experience or apprehenſion
of the other. Two conditions of life there be alike hurtfull to this engraffed notion of the Deitie: 1. Affluence or abundance of things deſired without interpoſall of indigence: 2. Perpetuall indigence or ſordide want without viciſſitude of ordinary competency or contentment. The latter vſually ſtarues the naturall notions or conceipts of God, which muſt be fed with ſenſe or taſte of ſome goodneſſe, the former [affluence or abundance] chokes it. Amongſt all the Barbarians which Fenni
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mira feritas, foeda paupertas, non arma, non equi, non penates: victui herba, veſtitui pelles, cubile humus. Sola in ſagittis ſpes, quas inopiâ ferri oſsibus aſperant. Idem
que
venatus viros pariter ac foeminas al
•
t. Paſsim enim comitantur partem
que
praedae petunt. Nec aliudinfantibus ferarū, imbrium
que
ſuffugium, quam vt in aliquo ramorum nexu contegantur. Hus redeunt iuuenes, hoc ſenum receptaculum. Id beatius arbitrantur, quam ingemere agris, illaborare domibus, ſuas alienaſ
que
fortuu
•
s ſpe metu
que
verſare. Securi adverſus homines, ſecuri adverſus deos, rem difficilliman aſſecuti ſunt, vt illis ne voto quidem opus fit. Tacit. lib. de moribus German.
Tacitus mentioned in his deſcription of Germanie, he blemiſheth one ſort onely with a glauncing touch of irreligion; as being ſo intirely and familiarly acquainted with beggarly need, that they needed not the helpe of God or Man, more than the beaſts of the field. Yet that they were altogether Atheiſts or abettors of infidelitie, is ſcarce credible; but very likely that they gaue leſſe ſignes of any Religion than others did, which had oftner and better occaſions to ſupplicate the divine powers, either for protection from ſuch evills, or for collation of ſuch benefits, as theſe Fenni had little cauſe greatly either to feare or hope. Houſhold Gods they had none, becauſe they cared not for houſes: Gods or Goddeſſes of Corne, of Wine, of Oyle, or the like, they never ſought to, becauſe never accuſtomed to ſowe, to plant, or reape. But whether they vſed not to pray for good ſucceſſe in their huntings, or in skirmiſhing with their rude neighbours, or amongſt themſelues,
is more then can be determined from Tacitus cenſure, interſerted as it ſeemes rather to pleaſe the Reader, than ſeriouſly to empeach them of any greater crime or more loathſome diſeaſe, than vſually haunts men of their conſtitution or condition. As of the mightie and noble, ſo of thoſe vile and deſpiſed creatures, which continue their circular and ſlouthfull range from houſe to houſe (liking beſt to liue (as theſe late mentioned Barbarians did) from hand to mouth,) not many there be which giue any iuſt proofe of their calling. The ſenſe of God and his goodneſſe is in moſt of them ſtupid and dull, ſaue onely when hunger and thirſt, or hope of an almes inſtantly craued by them in his name, and vſually granted by others for his ſake, ſhall whet or quicken it. But as well in life ſpirituall as in corporall, fewer by much, (though to many) looſe their ſtomackes through extreame penury or long faſting, then there be of ſuch as ſpoile or dead their taſte by continuall fulneſſe. As, long or hard want doth ſometimes ſterue; ſo the perenniall current of wealth, of peace, or eaſe, with other outward bleſſings, doth vſually drowne all ſenſe or notion of that goodneſſe, whence theſe and all other good things flow. Did that part of the Moone which is next vs alwayes ſhine, we ſhould haue leſſe occaſion to enquire, and greater difficulty to determine, whether the light it hath, were derived from the Sunne. Generally, ſuch effects as admit interruption in their exiſtence ſooner lead vs vnto the true knowledge of their firſt and immediate cauſes, then if they enioyed permanent duration. A Iſta vices magis in nobis excitant ſenſum divina bonitatis, quā cōti
••••
tenor falicitatis, quo nos in
•
briat: tum enim bona cognoſcimus poſtquā amiſimus. Praeſentium oritur tadiū, abſentiū excitatur deſiderium. Coppen. in Pſal. 136 verſ. 23, 24.
body ſubiect to ſome viciſſitude of ſicknes better diſcernes what cauſeth health, then he whoſe
health hath beene perpetuall. And this advantage he hath againe that though a diſeaſe, in it ſelfe equally grievous, doe aſſault him, yet is it leſſe aſſiſted by impatience: From former experience he is better enabled to ſee what did him hurt, and what is likely to doe him good, and as it were nurtured to expect a change.
5. The beſt dyet then to avoide this morbus fatuus, whoſe fits come vpon vs as well by fulneſſe as by vacuitie, is that which Salomon hath preſcribed. Giue me not povertie, nor riches: feed me with food convenient for me, leſt I be full and deny thee and ſay, Who is the Lord? or leaſt I be poore and ſteale, and take the name of my God in vaine
Prov. 30. ver. 8, 9.: Yet neither can mediocritie of fortunes without moderate deſires, nor viciſſitude of want, vnleſſe the ſoule be inwardly purged, much availe. Our mindes may be much ſet on little matters, and our deſires of others proſperitie (eſpecially the flouriſhing eſtate of the Weale publike, wherein we liue a poore contented private life) may be too ſtiffe and peremptory. Now ſuch is the blindneſſe of our corrupted nature, ſuch is our partialitie towards our owne deſires (though of others welfare) as will hardly ſuffer vs to diſtinguiſh that which is abſolutely good, from that which ſeemes beſt to vs, as for the preſent we ſtand affected. From theſe originals, mindes by nature or education in their kinde devout, but ſubiect withall to ſtiffe and ſetled deſires of mutable and tranſitory good, being either divorced from delights, whereon they haue long doted, or fruſtrated of thoſe hopes, for whoſe accompliſhment they haue ſollicited divine powers with great earneſtneſſe and importunity,
are moſt obnoxious to ſuch impulſions as throw men into Atheiſme and irreligion. Theſe diſeaſes were ſcarce knowne or heard of amongſt the Romanes, ſo long as their ſtate after recovery from many crazes and ſore wounds received dail
•
••
creaſe, by meanes (which in their obſervation might haue chalenged greateſt praiſe for their prudent care of publike good) more then humane, but after it once (contrary to all politicke expectation) began to reele and totter, and threaten ruine to the beſt pillars it had left to ſupport it: theſe and the like querulous mutterings began to aſſay her moſt ingenuous and devouteſt children;
Heu faciles dare ſumma Deos,Lucanus. eadem
que
tueri Difficiles!
Ah facile Gods to reare vp ſtates to greateſt height,
But moſt averſe to keepe them ſo vprear'd, vpright!
But much worſe then theſe (it ſeemes by Cottaes complaint) were more frequent in corrupt mindes a little before.
If the gods (ſaith he) haue a care of mankinde, they ſhould in reaſon make all men good; or if not ſo: at leaſt, tender the hap and welfare of ſuch as are good indeed. Why then were the two noble valorous and victorious Scipioes oppreſſed in Spaine by the perfidious Carthaginians? A great number of worthy Patriots he there reckons beſides; all, either exiled or ſlaine by their turbulent and factious enemies, or (which was worſe than death to a Romane ſpirit) beholden to tyrants for their liues and fortunes. Another Poet not long after the vttering of this complaint,
(perhaps moved thereto by the indignitie of Tullies vntimely death,) ingenuouſly acknowledgeth the like diſtruſt of divine providence in himſelfe, as Tully had vented vnder the perſon of Cotta:
Ovid.Dum rapiunt mala fata bonos, ignoſcite faſſo,
Sollicitor nulles eſſe putare Deos.
What oft I thinke, once let me ſay,
Whileſt bad Fates take beſt men away;
I am provok'd Gods to diſclaime,
For Gods ſhould giue death better aime.
The like cogitations did worke more deſperately in ſuch as had beene more deeply intereſſed in Pompey's faction, after they ſaw ſo many noble Senators (worthie in their iudgement, to haue beene honoured like gods, after death) deprived of all funerall rites and exequies; whileſt the dead reliques of meere carcaſſes, whileſt they lived, of paraſiticall mecanicks, or devoted inſtruments of tyrannicall luſt, were graced with Princely Monuments. The very ſight of theſe, did by a kinde of Antiperiſtaſis revive and ſublimate the former offences taken againſt their gods, for the indignities done vnto their Nobles:
Marmoreo Licinus tumulo iacet, at Cato parvo,
Pompeius nullo: Quis putet eſſe Deos?
Baſe Licinus hath a pompous Tombe,
of gaudie marble ſtone:
Wiſe Cato but a fooliſh one,
the mightie Pompey none.
Yet all this while we dreame of Gods,
and dreame we doe I wis:
For Gods are none; or if there be,
how can they ſuffer this?
6. That vengeance belonged vnto God was another branch of the generall notion ingraft by nature in the hearts of Heathen. And if he did not ſhew himſelfe an awful judge and avenger of prodigious cruelties, which ordinary lawes could not redreſſe, this neglect of dutie (as they tooke it) made them bolder with Iupiter himſelfe, than the poore woman was with the Emperour, that askt him, Mentimur regnare Iorem Lucan.
Why then doſt then raigne if thou be not at leaſure to heare my cauſe. They queſtioned whether Iupiter reigned indeed or were but a name without authority, vnleſſe he gaue inſtant proofe of his powrefull wrath or diſpleaſure, againſt ſuch as diſpleaſd them moſt. Idem erat non eſſe & non apparere. A perfect Character of this paſſion hath the ſweet Tragedian expreſt in Vlyſſes, led into the Cyclops den as a ſheepe vnto the ſhambles. After his oriſons to his ſoveraigne Lady Pallas, he thus concludes with Iupiter Hoſpitalies himſelfe:
〈 in non-Latin alphabet 〉
,Eurip: Cyclops.
〈 in non-Latin alphabet 〉
. &c.
O Ioue: no Ioue nor ſtrangers God in true eſteeme:
Vnleſſe my woefull caſe thou ſee, and me redeeme.
7. The Pſalmists complaint is much more moderate, yet ſuch as argues his faith to haue beene aſſaulted,
though not quaild with like diſtruſt; Pſal. 44. v. 22 &c.
For thy ſake are we killed all the day long; we are counted as ſheepe for the ſlaugh
•
er. Awake, why ſleepeſt thou O Lord, ariſe caſt vs not off for ever. Wherefore hideſt thou thy face, and forgetteſt our affliction and our oppreſsion. For our ſoule is bowed downe to the duſt, our belly cleaveth vnto the earth. Ariſe for our helpe, and redeeme vs for thy mercies ſake.
Pſal. 94. v. 1.
O Lord God, to whom vengeance belongeth, O God to whom vengeance belongeth ſhew thy ſelfe. Pettiſh deſires of private hopes contrived with greateſt policie, and ſollicited with all poſſible care and induſtry, finally croſt, brought many Heathens (as yet they doe ſundry Chriſtians) vnto a point of Atheiſme ſomewhat ſhort of the former, yet as dangerous for any profeſſed Diſciple of Chriſt to harbour at; vſually diſcovered in bitter exclamations againſt fates, ill lucke, or fortune. But many diſcontented ſpeeches in both kindes, proceed oftimes from the heat and impulſion of preſent paſſion; whoſe frequent interpoſition often cauſed all former apprehenſions of the divine providence or goodneſſe, to vaniſh, as vnevenneſſe of ground makes travellers looſe the ſight of ſteeples or turrets, which they lately beheld. But as theſe preſent themſelues againe vnto their view, as ſoone as they aſcend, vnto the former levell; ſo is it likely many of theſe querulous Romanes, did reſume their wonted perſwaſions of divine powers, and their favour towardes mankinde; after their turbulent thoughts begun to ſettle, and their diſquietted minds recover their naturall ſeate or ſtation. Others more blinded by obſtinacy, did finally miſtruſt all former apprehenſions (being neither cleare nor perfectly obſerved)
for meere fancies; as weake or dimme ſights, vſually ſuſpect, whether they truely did ſee ſuch things as in farre diſtances appeared by ſhort and ſudden glymſes, or their eyes did but dazle.
8. But all in this place we intended, was to ſearch out the originall, if not of all, yet of ſome more principall branches of habituate, and obdurate Atheiſme: vnto which ſearch, this obſervation of indulgence to violent paſſions, or pettiſhneſſe of hopefull deſires not ſatisfied, was thus far pertinent; that theſe do ſettle men, otherwiſe by nature, and education not irreligious, in the very dregs of theſe impieties. Nor is man, as was lately intimated, like vnto inanimate creatures, whoſe naturall diſpoſition, or inclination cannot be preiudiced by cuſtome. Stones though they be moved a thouſand times one way, their aptitude notwithſtanding vnto ſuch motion is no way greater in the laſt courſe, then in the firſt. Farre otherwiſe it is with man, who as he hath naturall apprehenſions of goodneſſe, ſo hath he inclinations vnto evill no leſſe imbred, or naturall; the ſtrength of whoſe bent to burſt out into all vngodlineſſe is alwayes increaſed by their actuall motions, vnleſſe reaſon exerciſe her authoritie over them, either by ſubſtracting their incernall nutriment, or by preventing outward occaſions which provoke them, or by taking them at beſt advantage (when they haue ſpent themſelues) in the retire. Not thus prevented or controuled in time, the habits which naturally reſult from frequencie of their outrage, may come to be no leſſe ſtiffe than they are violent. The manner how theſe fits of paſſion grow into ſuch grievous rooted diſeaſes, is, as if we
ſhould imagine a ſtone by often mooving downewards, every time to retaine ſome one, or few, vntill it had at length incorporated all thoſe degrees of gravitation, which naturally accrew in the motion, into its permanent weight: ſo as laid in a iuſt ballance the ſetled ſway of it ſhould be as great, as the actuall force of its wonted deſcent; perpetually able to counterpoiſe as heavie, and maſſie a body, as the fall of it from an high tower (ſuppoſing it had fallen into the oppoſite ſcale) could haue ſtirred or elevated. Of all paſſions, ſuch as worke inwardly are moſt dangerous; becauſe their growth is inſenſible, and vnobſervable. Such are fretting iealouſies, ambitious diſcontents, eagerneſſe of revenge, or other deſires overmatched with impotencie of effecting them. Generally all grievances, which haue no vent; without which humane affections, like to liquors kept in cloſe veſſels, or nipt glaſſes ſecretly multiply their naturall ſtrength.
Strangulat incluſus dolor, at
que
exaeſtuat intus:
Cogitur & vires multiplicare ſuas.
As all paſſions obſcure the vnderſtanding for the preſent: ſo the ſetling of them into habits brings a perpetuall blindneſſe vpon the ſoule, alwayes breeding either obdurate Atheiſme, pernicious Hereſie, or Idolatrie.
CHAPTER V.
Of habituated or ſetled Atheiſme. Why this diſeaſe was not ſo Epidemicall in ancient as in latter times. Of the diſpoſition or temper from which irreligion or incogitancie of divine powers (which is the firſt and loweſt branch of Atheiſme) vſually ſprings.
1. THE Phariſee, though for his converſation and civill carriage preciſe and ſtrict in reſpect of moſt his anceſtours, did yet exceed them farther in hardneſſe of heart, than he came ſhort of them in outragiouſneſſe of paſſion. The ſight of our Saviours miracles, and experience of his good life, would (I am perſwaded) ſooner haue wonne the moſt Idolatrous, or boiſterous of his forefathers; than him or his ſober aſſociates vnto true beliefe. From conſideration of this his temper, beſides other inducements, I haue elſewhere obſerved, people auncient (whether in reſpect of the generall courſe of the world, or of ſucceſſion in ſeverall kingdomes) to haue beene vſually more raſh, and impetuous in their attempts, but not ſo ſetled in reſolutions, which were impious, as their ſucceſſors in time are, and haue beene. The bent of their nature did ſway a larger compaſſe, and (to vſe the Mathematicians dialect) deſcribed a greater circle by it actuall motions. Hence were they more eaſily drawne by the peculiar inticements of thoſe times to greater outrages, than men of their ranke commonly by ordinary temptations now are. Howbeit for the ſame
reaſon they were more quickly reclaimed by ſuch corrections, as moue not our mindes once ſet amiſſe.
2. And this in part may be the reaſon why Atheiſme was not ſo habituated, nor the deniall, or doubt of divine providence ſo ſtiffe in them, as in the irreligious of our dayes. Conſonant hereto are the cauſes before aſſigned of poſterities miſtruſting the reports of antiquitie; vnto which we may adde this obſervation, not altogether the ſame with them, nor quite different: The viſible characters of this great booke of nature were of old more legible; the externall ſignifications of divine power more ſenſible, and apter to imprint their meaning: both purpoſely ſuited to the diſpoſition of the worlds non-age, which for ſecular cunning, or artificiall obſervation was for the moſt part rude and childiſh in reſpect of thoſe times, and Countries, wherein Atheiſme through mans curioſitie came to full height and growth.
3. Thoſe Marriners with whom Ionas ſayled, in calling every man vnto his God, and rouſing their ſleepie paſſenger to ioyne in prayer with them, did no more, then many of their profeſſion in this age vpon like exigences doe. A raging ſea will cauſe the naturall notions of God and goodneſſe to worke in ſuch as haue taken little or no notice of them by land; as one vpon this experiment wittily deſcants: Qui neſcit orare, diſcat navigare. But few of our time would trouble themſelues in ſuch perplexitie, with ſearching out the cauſes of ſudden ſtormes, or if they did, the cauſes ordinarily aſſigned by the experimentall Weather-wizard, or naturall Philoſopher, would
content them. Fewer I thinke would make enquiry for whoſe ſpeciall ſinne their common prayers for deliverance were not heard; ſeeing God daily accuſtometh vs to like repulſes in particular dangers: the oftner no doubt, becauſe we examine not our hearts with like diligence in like extremities, nor powre forth our ſoules with ſuch fervency, as theſe Marriners did. Their reſolution to find out the author of their ill ſucceſſe, as Ioſuah did Achans, by lot, perſwades me the obſervations of grace, and nature did not then iarre ſo much, as now they doe; They, ſaith the Pſalmiſt, that goe downe to the Sea in ſhips;
Pſal. 107.23, 24. &c.
that doe buſineſſe in great waters; Theſe ſee the workes of the Lord, and his wonders in the deepe: for he commandeth and raiſeth the ſtormy winde: which lifteth vp the waues thereof: They mount vp to the heaven: and they goe downe againe to the depths: their ſoule is melted becauſe of trouble. They reele to and fro, and ſtagger like a drunken man; and are at their wits end. Then they crie vnto the Lord in their trouble, and he bringeth them out of their driſtreſſes. He maketh the ſtorme a calme: ſo that the waues thereof are ſtill. The like good leſſons had beene communicated, at leaſt to the wiſer and more ſober ſort of Heathens, (ſuch as theſe Marriners were) by the remarkeable experiments of thoſe times. And their arrivall at their deſired haven was attributed not to their Pilots skill, or good ſtructure of their ſhips, but to the mercie of their gods, as the Pſalmist having ſo good matter to worke vpon as theſe, and the like knowne experiments in that Pſalme aboue others, reiterates his patheticall invitations to ioy and ſacred thankeſgiving. Oh that men would prayſe the Lord for his goodneſſe:
Ver. 31, 32.
and
for his wonderfull workes to the children of men. Let them exalt him alſo in the congregation of the people, and prayſe him in the aſſembly of the Elders.
4. Or if the parties, whoſe reformation I ſeeke, diſtruſt
•
his ſtory of theſe Heathen Marriners devotion, and the iſſue; becauſe not related by any Heatheniſh writers; Xenophons obſervation ſhall iuſtifie mine, he thought it no diſparagement to the valour, but rather an argument of that noble Generals wiſedome, whom he had choſen as a reall patterne for poſterities imitation, that he had fruitfully improved thoſe experiments of religious navigators favour with God, and good ſucceſſe vnto the diſcipline of Warre. Cyrus (ſaith this So vnder correction I haue good reaſon to eſteeme him, albeit Tullie as meere a child in Eaſterne antiquities as mature in Romane Oratory, otherwiſe cenſure him.
Hiſtorian) made account the religion, and pietie of his ſouldiers would be profitable vnto him, herein following their reſolution, who vpon good reaſon chooſe rather to ſayle with men knowne to be religious, than with ſuch as are ſuſpected to haue committed ſome impietie
Cyrus ipſe religioſam ſuorum pietatem ſibi quo
que
vtilem ducehat eſſe, quum rationemeandem ſequeretur, quam illi, qui certo iudicio cum religioſis potius, quā cum ijs, qui deſignaſſe aliquid impiè videntur, nauigare maluns. Zenoph. de Inſtit. Cyri. hiſt. lib 8.
. The manifold deliverances of ſea faring men (more devout than skilfull in approach of danger) publikely teſtified by their ſolemne thankeſgiving, and pictures conſecrated to the memory of ſuch mercie as they had found, did furniſh another Heathen with arguments to evince the providence of divine powers, and their flexible eares vnto vnfeined prayers; The quicke replie of his adverſary, More haue periſhed that haue not beene painted, whether vttered by way of diſputation, in ieſt, or out of former reſolution, or good earneſt, was not ſo wittie, as ſophiſticall. For, that the ſupplications of as many, which had periſhed and were no where painted, were not heard; this ratheir prooues their demerits had made them vncapable
of that favour which others found, then any way diſproueth the former concluſion, that theſe were favoured by divine providence. Nor can the miſcarriage of ten thouſands preiudice the truth of ones confeſſion, whoſe eſcape could not be attributed to his skill, or the working of ſecond cauſes, but vnto ſome latent diſpoſer of their combinations; which did appoint the limits, times, and opportunities of their working or ceaſing. And this divine diſpoſall was more conſpicuous when the interpoſition of mans induſtrie, or inventions for his owne good, was leſſe;Vide Coppen in Pſal. 10. v. 14. col. 169.
God then ſupplied the defect of artificiall cunning in every kinde by ſuch eminent and outſtretched branches of his providence, as we ſee yet over ſhadow children and men ſcarce maſters of themſelues, whom danger often approacheth but ceazeth not on them, though moſt enable to make reſiſtance.
5. But after the world was growne ripe in iudgement and experimentall inventions, the Lord did alter thoſe legible and conſpicuous characters of the common booke of nature fitted for the vſe of children, or elementary ſchollers, and ſet forth a newer and perfecter edition of his ſacred will, b
••
in letters leſſe legible to beginners. Now, as his written word revealed (in the Goſpell eſpecially) containes a farre more exquiſite modell of his incomprehenſible wiſedome, than in former ages had beene manifeſted; ſo doth it requite more mature, more diligent, and obſervant readers: otherwiſe as many weake braines, by light or confuſed tempering with artificiall termes, which they are not able to maſter or diſgeſt, vtterly poyſon common ſenſe; ſo we by negligent, irreverent
or careleſſe hearing, reading, or meditating on theſe great myſteries of the ſpirit, ſhall quite extinguiſh that generall light of nature which did ſhine vnto the heathen; and by diſvſe forget to reade the booke of Gods viſible creatures. Such notwithſtanding is the prepoſterouſneſſe of humane choiſe, whereto the old ſerpent ſtill enticeth vs, that although it be the firſt rudiment of Chriſtian Religion to renounce that worldly carefulneſſe wherewith the mindes of beſt Heathens were overgrowne: yet no age or people ſince the world began, did wilfully trouble themſelues with more matters or more impertinent to the maine point whereat all aime, then we Chriſtians of theſe times doe. What would the Heathens ſay that ſhould compare our practiſe with our principles? ſurely thoſe Chriſtians ſeeke to impriſon their ſoules in thoſe thickets, wherein man as their writings teach, firſt loſt all ſight of heaven, of God, and goodneſſe. Or if Gods word did not; the different faces of times, and characters of men that lived in them, ſet forth vnto vs by Heathen writers, may enforme vs that Atheiſme and irreligion had never growne to ſuch maturitie as to propaga
••
their ſeed vnto poſteritie, but from thoſe two principall rootes. Firſt, the intricate perplexities & vnceſſant cares wherewith the mannaging of moſt humane affaires was daily more and more invol'd, through multiplicitie of inventions and ſolicitous inquiſition after worldly meanes ſuppoſed as neceſſary for every man to make himſelfe by, or in one kinde or other to outſtrip his neighbour: the ſecond, an intemperate affectation of perfection in arts or ſciences, vnto which once invented or inlarged men attribute
more then was beſiting and more to themſelues than was their due for inventing and inlarging them. In both they robbe God of much honour, willingly aſcribed vnto him by the auncient, who ſtill acknowledged the firſt principles of thoſe arts (in whoſe propagation poſterity gloried, as if themſelues had beene petty gods) to haue proceeded from the divine powers.
〈 in non-Latin alphabet 〉
, Fortune befriendeth Art, was but the ſoleciſme of degenerate ages; ſuch rules as the auncients light vpon by chance, they knew not how, did ſo naturally imprint a feeling of the finger of God thus guiding their thoughts, that they inſtantly ſacrificed, not to their owne wits, but to the vnknowne ſuggeſtors of theſe inventions, which in the firſt teachers of arts or experiments were indeed true revelations; what latter ages called fortune or blind chance, primary antiquitie inſtiled God; and ages much declining from ancient innocency and devotion tooke blind chaunce or fortune for a Goddeſſe.
6. The branch which iſſues from the former root, is in reſpect of true beliefe of the Godhead rather defectiue than contradictory, and reſembles that defect or want which in Arts we terme Ignorantiam purae negationis; as the other poſitiue contradicting, or malignant Atheiſme, doth, Ignorantiam pravae diſpoſitionis. Vnto the imputations of this Atheiſme, which conſiſts in meere careleſneſſe, and incogitancy, many are iuſtly liable, which never perhaps ſo much as in their ſecret thoughts expreſly deny the Godhead, or divine providence; but rather haue ſome ſurmiſe of their exiſtence. But this bloſſome comes to no proofe, becauſe it ſprings not from the internall notion in graffed
by nature in their hearts (whoſe growth the cares of life doe quickly choake) but is acqui'rd by cuſtome, vnwitting aſſent, or conſonancy to others aſſeverations with whom they converſe. This cuſtomary beleever, or carefull worldlings careleſſe temper in matters ſpirituall, is like to a man in a dead ſleepe, or ſo drowſie that he apprehends no impreſſion of any phantaſmes, yet can anſwer yes or no to any that vrges him with a queſtion. Briefly the vtmoſt degree of beliefe that men thus buryed in cares of this world haue of the Deitie, is no better than ſuch idle perſwaſions of loue to Chriſt and Chriſtianity, as haue beene obſerved in the former booke. The onely ground of it in many, did they well obſerue it, is their vnwillingneſſe to be accounted what indeed they are, meere Atheiſts, a title diſpleaſing to ſuch as liue amongſt profeſſed Chriſtians. To charge a man, though on a ſuddaine with matters diſtaſtfull, will extort
•
peremptory deniall of that whereto he had formerly beene altogether indifferent, as knowing nothing either for it or againſt it. As what ſouldier is there of better ſpirit which hearing his Countrey-men vpbrayded with cowardize, or his Countrey blemiſhed with trecherous baſe infamous dealing, would not vndertake to make good the contrary with his body againſt the obiecter; albeit altogether ignorant, what domeſticke and forreigne vnpartiall Chronicles had teſtified to his preiudice concerning the carriage of the impeached proceedings. The more peremptory the one were in avouching, the more confident the other would be in diſclaiming the crime obiected. But ſhould a practicall head skilfull in humoring ſuch an
hot braine, ſtrike in with them aright, and by way of ſociable and friendly conference, inſinuate plauſible reaſons to miſperſwade him of his Countrey-mens deſerved prayſe; (which in generall, to beleeue he had better poſitiue reaſons than to deny the former particular imputations) a leſſer matter than loſſe of good fellowſhip would make him willing to let all controverſie fall, or put it off with a ieſt. Should we thus reſolutely charge the moſt groveling minded earth-worme this day breathing, with open ſhame for never looking vp to heaven, for living without a God in this preſent world; we might perhaps provoke him to pollute his firſt poſitiue and ſerious thoughts of his creator with falſe and fearefull oathes in his name, that he had thought on him, that he feared and loved him ever before, as much as others. But with greater cunning than can be matched with any skill of man can the old ſerpent inſinuate himſelfe into our moſt ſecret thoughts, and covertly fortifie our inclinations toward ſuch baits as he hath laide, alwayes watching opportunities of puſhing them, whether he ſees them moſt inclined for his advantage. Finally, by this ſleight he workes the wiſeſt of worldly men to confeſſe that to him, ere they be aware, with their hearts; which with their lips they would deny before men, even vnto death, whiles vrged with it vnder the ſtyle of diſgrace. Or if he cannot thus farre worke them; he puts fayre colours of diſcretion vpon indifferency for poſitiue reſolutions, whether there be a God or no, or whether it goeth better with him that ſerveth, or with him that ſerues him not.
7. And albeit either the ſtrength of intended argument,
or caſuall occurrents of ſome ſtrange miſhaps befalling others by meanes more than humane, may often rowſe ſome actuall and expreſſe acknowledgement of a divine providence in this worldling: yet theſe imaginations comming once to oppoſition with his ſtiffe deſires, or being counterpoiſed with freſh propoſals of Satans riddles, or inſtantly diſpelled as vtterly as if they had never beene conceived. His beliefe then of this firſt Atticle in the Creed is at the beſt no better than his was of the ſoules immortalitie, which held it as true ſo long as Platoes booke of this argument was in his hand, but let the truth ſlip out of his minde as ſoone as he laid the booke aſide, or had not the Philoſophers reaſons in his eye; what ſhall we thinke of him then as of an Atheiſt, or as a true beleever? No man holdeth it any point of wiſedome to attribute much vnto a miſers oath in matters of gaine, yet he that is ready to ſweare falſely by his God, doth in this taking looſe his former beliefe of him, if any he had. For periury is the naturall broode of Atheiſme, ſometime beſt knowne by the parents name, though now it hath changed his coat, and covered it ſelfe with proteſtations of Chriſtianitie, renouncing nature with the tongue, as it doth the Deitie in the heart. Iuvenall condemnes a generation of Naturaliſts in his time as more Atheiſticall and periurous than Rome formerly had knowne:
Iuvenal. Satyr. 13.
Sunt qui in fortunae iam caſibus omnia ponunt,
Et mundum nullo credunt rectore moveri;
Naturâ volvente vices & lucis & anni,
At
que
ideo intrepidi quaecun
que
altaria iurant.
Some now there be, that deeme the world by ſlipperie Chaunce doth ſlide,
That dayes and yeares doe runne their round, without or rule or guide,
Siue Nature and dame Fortunes Wheele: and hence ſance ſhame or feare
Of God or Man, by Altars all they deſperately doe ſweare.
8. This careleſſe Neutraliſt holdeth the ſame correſpondency betweene the true Chriſtian and the Heatheniſh Idolater or Infidell, that Mungrels doe with the diverſe Countreyes betweene whoſe waſt borders they haue beene ſo promiſcuouſly brought vp, that no man knowes to whether people they belong, vſually traffiking with both without profeſſion of abſolute alleigeance or perſonall ſervice to either, ſaue onely as private occaſions or opportunities ſhall induce them. The contradicting Atheiſts are as halfe Antipodes to the Neutraliſt, and full Antipodes to true Chriſtians. Their ſeate is darkeneſſe alwayes deſtitute of the Sunne, ſeldome partaker of any twilight. To impell the one ſort as farre from truth as may be, and the other no farther than the mid way betweene it, and the moſt oppoſite errour, is alike behoouefull to Satans purpoſe: a great part of whoſe chiefe cunning is to ſuite his temptations to mens ſeverall diſpoſitions Now ſome men there be of heavier mettall, who as they haue mindes perpetually touched with hopes of gaine; ſo their gaine is not gotten by gluts or heapes, but receiues a ſlow and conſtant increaſe by continuall cares and paines. Theſe
if he can but bring to this kind of incogitant Atheiſme, or dull ignorance of God and his goodneſſe, he hath as much as he deſires of them. Thoſe whom he labours to malignant or diſputing Atheiſme, haue vſually ſuch nimble wits, and reſolutions (vntill they ſettle vpon their lees) ſo tickliſh; that did he ſuffer them to hover a while betwixt light and darkeneſſe, they would quickly turne vpon that levell whence the right aſpect of heaven and heavenly powers is taken. But, leſt having this libertie of trying all, they ſhould come to faſten on that which is beſt; His pollicie is to caſt them ſo farre, one wrong way or other in youth, that either they ſhall haue no thought or inclination to retire in mature age, or no ſtrength left when they grow old to recover the miſcarriages of freſh and liuely motions. To ſway themſelues that way which nature firſt enclined them, or grace doth call them, is not eaſie to be attempted, almoſt impoſſible to be effected by men that haue beene long fettered in ſome linke of ſociall luſt or other filthineſſe; by men whoſe mindes haue beene perpetually enwrapt in the curioſities of their proud imaginations. Thoſe are the two ſpeciall ſnares whereby Gods enemy detaines ſtirring ſpirits in the dregs of contradicting Atheiſme. But the men of whom we now ſpeake ſuch as haue wedded their ſoules to the earth, & count toyling and moyling in gainefull buſineſſes greateſt pleaſures, are (as the tempter knowes) of a cleane contrary conſtitution; apt they are not to moue many wayes, either vpward or downeward, but onely to waggle to and fro within a narrow compaſſe: without whoſe liſts ſhould he tempt them to outray much
in any notorious diſſoluteneſſe, outragious villany or open blaſphemy; the vncouthneſſe of their diſtemper procured by theſe vnnaturall motions, might happily admoniſh them in good time to ſeeke a medicine. The onely meanes he hath herein to prevent them is continually to feede this their deadly diſeaſe ſo kindly and gently as it ſhall never bewray any danger, vntill they be paſt all poſſibilitie of recovery. They goe to Hell as in a lethargie or deepe ſlumber. Much what to this purpoſe it is in other parts of theſe comments obſerved, that the equable morall temper, which never alters much from it ſelfe, is moſt obnoxious to finall miſcarriage; becauſe ſeldome ſo fiercely aſſaulted by the enemy as to occaſion any extraordinary terror of conſcience. And it is the leſſe aſſaulted, becauſe it ſeldome or lightly rebels againſt him. Now men never much affrighted with the danger wherein all by nature ſtand, nor enflamed with loue of a better Country than they enioy, cannot addreſſe themſelues to any reſolute or ſpeedy departure out of the territories of civill moralities, within which if Satan hold vs, he makes full reckoning of vs as of his civill or naturall ſubiects; and this, as Hoſtis noſter quanto magis nos ſibi rebellare conſpicit, tanto amplius expugnare contendit; eos enim pulſare negligit, quos quieto iure ſe poſsidere ſentit. Gregor. Homil. S. Gregorie obſerues, is the reaſon why many are not moleſted by him.
CHAPTER VI.
Of Diſputatiue Atheiſme; deniall of the God-head, or divine providence; with the ſeverall curioſities which occaſion it.
1. FOrraigne ſupportance is ſeldome reiected by deſerved fame, and men of no deſerts alwayes ſeeke to vnderprop their ruinous reputation or groundleſſe prayſe; ſome by the place which they hold, or by the ſocietie wherein they liue; others by their aunceſtors, birth, or education; many, by the ſubiect of their thoughts, or worthineſſe of matters which they vnworthily handle. To profeſſe noble ſciences, or (at the moſt) to haue taken degree in any, is ground enough for ſome men to raiſe themſelues farre aboue ſuch, as but yeſterday were their full equalls; or to ſtand vpon tearmes of compariſon with the beſt. And few there be of their owne Coate, that would not willingly yeeld to them what thus they challenge as their due, would they ſhew themſelues either able or willing to repay that credit and eſtimation to the common profeſſion, which like bankrouts or decayed Marchants, they are enforced either to borrow or beg from it as from the publicke ſtocke. For all of vs are glad to ſee our owne profeſſion grac't or exalted; the rather, becauſe we hold it not ſafe to haue our heights meaſured onely by our perſonall ſtature, vnleſſe withall we take in, the advantage of the ground whereon we ſtand.
2. A ſecond maine ſtem of habituated Atheiſme aroſe (as was lately intimated) from this partiall deſire in profeſſors, to eſtabliſh the ſoveraigntie of thoſe arts or faculties wherein they were beſt ſeene or moſt delighted. And the beſt meanes for advancing or eſtabliſhing their ſoveraigntie, was, to extend the limits of their wonted authoritie by reducing all or moſt effects to their principles; as great Lawyers ſtriue to bring moſt cauſes to thoſe Courts, wherin their practiſe or authoritie is greateſt. Another principall veine, ſerving to feed the diſeaſe whereto this partiall and intemperate appetite of curious artiſts miniſtred firſt matter, wee may (if we miſtake not) fitly deriue from a generall aptitude of the humane ſoule, to take impreſſion from thoſe obiects with which it is moſt familiar; and to iudge of others by their correſpondency with theſe. Hence as ſollicitors ſeeking after meanes conducible to any end, vſually interceps our deſires or intentions of the end it ſelfe, for whoſe ſake onely the meanes in reaſon were to be ſought: ſo doth the curious ſpeculation of creatures viſible divert the minds of many from the inviſible creator vnto whom the fight of theſe by nature not miſleveled by inordinate or vnwildy appetites would direct all. And our generall facility to beleeue with ſpeed what we much affect or ſtrongly deſire, brings forth peculiar proneſſes in the profeſſors of ſeverall arts to frame vniverſall rules (whether negatiue or affirmatiue) from broken and imperfect inductions. Now the power and wiſedome of God being eſpecially manifeſted in the workes of creation, in the diſpoſition of things created, and in matters manageable by humane wit or
conſultation; Satan by his ſophiſticall skill to worke vpon the pride of mans hart, hath erected three maine pillars of Atheiſme or irreligion, as ſo many counter ſorts to oppugne our beliefe or acknowledgement of the divine providence, in the three ſubiects mentioned. Many naturall Philoſophers out of a partiall deſire to magnifie their owne facultie, obſerving none brought forth without a mother, nothing generated, without pre-exiſtent ſeede or matter, forth with concludes the courſe of things naturall which we daily ſee to haue beene the ſame from everlaſting; that generation had no beginning, that corruption can haue no ending. The imperfection of this induction, and the over-reaching inference which ſome in this kind haue fram'd from a Maxime moſt true in a ſenſe moſt impertinent; [Ex nihilo nihil fit] falls in our way againe in the Article of creation. The Aſtronomer likewiſe finding the influence of ſtarres by experience to haue great force in this inferior world, ſeekes to extend their dominion ouer humane actions or conſultations; as if all matters of ſtate or private life were by their conventicles or coniunctions authentickly predetermin'd without poſſibilitie of repeale. And thus as the Moone eclipſeth the Sunne, or lower Planets ſometimes hide the higher, ſo haue the Sunne, the Moone and Hoaſt of heaven excluded his ſight from approaching vnto the Father of lights. Or if through them he can diſcerne the truth of his exiſtence, or ſee ſome glimpſes of his generall attributes: yet the eyes of his minde are ſo dazeled with contemplation of their effects, that as the Sunne-beames put on the hue of coloured glaſſes, through which they ſhine: ſo doth
the ſweete diſpoſition of divine providence appeare to him in the ſimilitude of ſtoicall fate or ſtar gaſing coniectures. The politician againe noting many which profeſſe their ſtedfaſt relying vpon Gods providence either often to miſſe of what they haue ſought, or never attaining to that whereto he thinkes they ſhould in reaſon and by example of the whole world aſpire, ſtraight way collects, The world hath no oeconomicall guide or over-ſeer, but that every man may be his own carver of good hap or fortunes. And ſeeing all things (as he imagineth) revolue by vncertaine chance; to appropriate ſome part of blind fortunes ſtore vnto themſelues, to ſuch as haue wit to watch their opportunities, will be as eaſie as for a theefe to catch a prey in a tumult, or for ſouldiers to rifle vnguarded villages, or houſes which no man lookes vnto. This kinde of Atheiſme often participates with the two former. For ſuch events as manifeſt the power of God, the politicke Atheiſt vſually aſcribes to fortune, fate, or nature: ſuch as rightly obſerved ſet forth his wiſdome, he reduceth them to the myſteries of his owne act. Theſe errors incident to the Aſtronomer and Politician with the falſe inductions to perſwade them, ſhall by Gods aſſiſtance be rectified in the Article of divine providence.
3 Many not overſwayed by affection to any peculiar faculty whereto they were aboue others engaged, became moſt fooles of all by curious prying into others folly. By no other meanes were Protagoras, Diagoras (and perchance the crue of Epicures) brought, either to deny there was any divine power at all, or els to thinke it ſo vncertaine, as men ſhould not trouble
their wits about it, than by contemplating the multitude of errors concerning the Gods or vanitie of heathen men amongſt whom they liued; many holding opinions about the Deitie ſo divers, that ſome muſt needs be falſe; and the beſt (to an obſervant ſpeculator) but ridiculous. The great diſſention (ſaith Tully) amongſt the learned in ſuch importancies enforceth ſuch as thinke they haue attained to ſome certaintie in this point to reele and ſtagger. Tullie. 1. lib: de natur. Deorum. From the ſame infirmitie of Nature many Chriſtians this day liuing, are flexible to a branch of Atheiſme very dangerous and much laboured by Ieſuiticall diſputes, all addreſſed to evince this vniverſall negatiue [there can be no certaintie of private perſwaſions about the truth or true ſenſe of Scriptures] by repreſenting the varietie of auncient hereſies or differences amongſt moderne profeſſors. The Ieſuites propenſion to this perſwaſion is but a relique of the aboue-mentioned Heathen Romanes diſpoſition, more apt perchance to be impelled vnto abſolute Atheiſme, by how much the multitude of their falſe Gods had beene increaſed. For having long ſought (as it were in policie) to winne the gods of every Nation they knew vnto their faction; and amongſt all, finding none able to ſupport their reeling ſtate, or prevent the working miſchiefes of civill diſcord; they firſt began generally to ſuſpect there were no gods, or all Religion to be vaine. But the manifeſtation of the ſonne of God and daily increaſe of true Religion, quickly revived the dead notion of divine powers in theſe Heathens, and enforced them to adhere to their wonted Gods, in hope the truth revealed (which was to evill
doers very offenſiue) might by their helpe quickly be extinguiſhed. Nor did they want the broken inductions of Antiquaries or Philoſophers to worke a preiudice, or diſeſteeme of Chriſtian faith. The Chriſtians, ſayth Poſt haec Celſus opinatur nos qui comprehenſū damnatum
que
ſupplicio colimus, idem facere quod Getes qui Zamoluim venerantur, & Cilieas qui Mopſum, & Arcananas qui Amphilochum, et Thebanos qui Amphiaeram & Lebadienſes qui Trophonium: quos omnes inunerito nobiſcum conferri declarabiums &c. Origen. contra Celſum. lib. 3.
Celſus, which adore a perſon comprehended and put to death, do but as the barbarous Getes which worſhip Zamolxis, or as the Cilicians doe Mopſus, the Achernanians Amphilochus, the Thebanes Amphiaras, and the Lebadij Triphonius. It was to him no doubt a point of wiſedome and matter of glory to be ſo well ſeene in forraigne Antiquities, as not to beleeue the new fangled devices of rude and illeterate Galileans.
4. Had not Chronologers noted a greater diſtance of time betweene them, than any one mans age (ſince the Floud at leaſt) could fill vp; I ſhould haue thought Rabſakeh had ſpit Celſus out of his mouth. No ſonne can be more like to his father, than the ones irreligious induction againſt the ſonne of God is to the others Atheiſticall collections for infringing the omnipotencie of God the Father. Obey not Ezechiah (ſayth Rabſakeh to the beſieged Inhabitants of Ieruſalem) when he deceiveth you, ſaying the Lord will deliver vs. Hath any of the gods of the nations delivered at all his land out of the hand of the King of Aſſyria? Where are the gods of Hamath and of Arpad? Where are the gods of Sepharuaim, Henah and Iuah? haue they delivered Samaria out of my hand? Who are they among all the gods of the Countries that haue delivered their Country out of mine hand, that the Lord ſhould deliver Ieruſalem out of mine hand? This was a common place ſo plauſible in thoſe times, that the proud Aſſyrians tooke the vniverſality of
their proſperous ſucceſſe as a ſure note that the true Church, if any there were, was amongſt them; that Ezechiah and his ſubiects were but rebellious ſchiſmatickes, and their pretended piety but ſtubborne folly or hypocriſie. And Zenacharib himſelfe when he ſent the ſecond embaſſage to Ezechiah, hath no better argument to empeach the omnipotent power whereon he truſted, than the former induction ſtuft onely with ſome few more examples of freſh memory. Thus ſhall ye ſpeake to Ezechiah King of Iudah, ſaying;2 King. 19.10, 11, 12.
Let not thy god in whom thou truſteſt deceiue thee, ſaying, Ieruſalem ſhall not be delivered into the hand of the King of Aſſyria, behold thou haſt heard what the Kings of Aſſyria haue done to all lands by deſtroying them vtterly, and ſhalt thou be delivered? Haue the gods of the nations delivered them whom my Father hath deſtroyed, as Gozan and Haran and Rezeph and the children of Eden which were in Thelaſſar? Where is the King of Hamath, &c. In like manner when the old fornicator in the comedy had abuſed the notion of Gods providence in diſpoſing of Lots, to fortifie his hopes of good lucke in an evill cauſe: not the Hypotheſis onely but the Theſis it ſelfe or generall Maxime, which Salomon had left regiſtred in fitter termes, [The lot is caſt into the lap, but the diſpoſition thereof is the Lords] is diſproved by his officious ſlaue from the multitude of experiences of men, whoſe confident reliance on their gods had beene defeated:
Plautus in Caſina. Act. 2. ſcen. 5.
Quid ſi ſors aliter, quam voles, evenerit.
Benedice, dis ſum fretus, deos ſuperabimus.
Abode well, and haue well, on the Gods I am bold,
They favour ſuch as truſt them, I Ken them of old, ſaith the Maſter.
Non ego iſtuc verbum emſitim titi vilitio,
Nam omnes mortales Deis ſuat freti: ſed tamen
vidi ego dis fretos ſoepe multos decipi.
Tuſh that's a ſaw, which with waſt thrummes I would not buy,
Not one there is that cannot thus on th' Gods rely,
Yet ſuch I haue knowne full mightily deceiu'd perdy.
5. This kinde of Argument Satan knowes to be moſt forcible in all ages for working Atheiſme or Infidelitie in ſuch as deteſt nothing more than to be held ſilly or credulous. To this purpoſe in former ages he hath had his falſe wonders to diſcredit all reports of true miracles: and in theſe latter hath wrought many otherwiſe famous for no good qualities, to counterfeit poſſeſſions by vncleane ſpirits, that men out of their obſervation of ſuch gulleries, or diſtaſte of thoſe impoſtors perſons, might begin to ſuſpect the Evangelicall ſtory of impoſture. To ſome degree or other of like impious reſolutions, doth the naturall pride of heart, or ſtrength of inordinate deſires, ſollicite moſt men of better parts or place. Confident wits ioyning with curioſitie of diving into ſecrets of what kinde ſoever, not able to finde what they haue long ſought, are eaſily drawne to beleeue it is no
where to be found; for who ſhould ſooner finde it then they? In this coniunction of the former propenſion to over-reach our ſelues in gathering the product of delightfull inductions, and of this iealouſie, leſt others by Gods graces might excell our naturall parts, fall out many fearefull eclipſes; which though they vtterly obſcure not the whole glory of the Godhead, yet they often bereaue vs of the illumination of his providence, or influence of graces; ſuſpected by many in heate of emulation and oppoſition, to be but fancies. As what man almoſt is there that hath overtopped others by height of place, which will acknowledge any of his inferiors (though never liable to the leaſt ſuſpition of ſuch cunning trickes, as he may be daily taken with, and will not ſticke to maintaine as lawfull) to be more ſincere than himſelfe; not that he alwayes miſtruſts other mens preſent proteſtations, or profeſſed reſolutions for tendring the ſafety of their conſciences, to be but faigned; but theſe he imagines would alter with change of place; from whoſe height every man would learne (as he hath done) either to diſcerne wonted ſtrictneſſe to be but vnexperienced ſcrupuloſitie, or in charitie to eſteeme ſuch blemiſhes as appeare great in little ones, to be but little in great ones. And it may be, curious obſervance of bad patternes ſet by others, firſt emboldened him to adventure vpon like courſes. Thus finally from experience of their own, and inſpection of others liberty in matters diſputable, or rather in vnpartiall iudgements, damnable: the worldly minded labour to make vp this compleate induction; That ſuch ſtrictneſſe or ſinceritie of life as ſome would profeſſe, is, in theſe
latter dayes but an affected fancy, a ſhadow or picture taken from the auncient, wherevnto no ſubſtance can now be found proportionable. To ſuſpect antiquity of fabuloſitie or hypocriſie, is a degree of Atheiſme wherevnto ordinary pride or emulation, (vnleſſe ioyned with cutioſitie) can hardly impell them, becauſe few enter compariſon with the dead without as great danger of diſgrace for the attempt, as can befall them by yeelding ſuperioritie to the living, with whom they are, or can be compared for Chriſtian integritie or ſinceritie. But could the oppoſition be as direct in the one caſe, as in the other; could iealouſie, leſt former Saints might goe before them, as much exaſperate their proud thoughts, as preferment of their preſent corrivals doth; they would be more ready to giue Gods ſpirit the lye, than to take the foyle: rather ſhould divine goodneſſe it ſelfe be denied, than any be acknowledged (ſimply better than themſelues. Take them as they be, they differ not much from Epicurus his temper, who thought the gods were not of a gracious and benigne nature, becauſe men in his opinion, were ſuch from imbecillitie onely; more ſottiſh was his collection to proue the gods had humane bodies, becauſe he never had ſeene a reaſonable or intelligent minde but in ſuch bodies. For, as Tully well replyes, he ſhould by the ſame reaſō haue denied them to haue either body, ſoule, or being, in as much as they had beene vnto him alwayes inviſible. Thus to conclude, whileſt men of proud mindes and vnſincere are ſo backward to beleeue any better things by others then they know by themſelues, or their conſorts, they proue themſelues to be neither wiſer nor
honeſter than he that ſayd in his heart, There is no God. Though Nabals be not their proper names, yet fooliſhneſſe is with them: and if all be as they are, all are corrupt, all are abominable, all without vnderſtanding, without God, whoſe people they eate vp as a man would eate bread, making a mocke of the poore becauſe the Lord is his truſt. Conſonant to this ſecret language of theſe polypragmaticall ambitious politicke hearts, were the collections, which their couſin Nabal vttered with his lips. Having knowne perhaps ſome fugitiue ſervants in his time, he can hardly perſwade himſelfe that Davids meſſengers were any better than vagrant perſons, worthy to be laid faſt by the heeles for demanding a deede of charity on their maſters behalfe at his hands. Or admitting they be his true ſervants, why what is David? or who is the ſonne of Iſhai? what excellency is either in father or ſonne? Would either of them take their bread, their water and fleſh, which they had killed for their ſheerers, and ſend it to him by men whom they know not whence they were? 1 Sam. 25. v. 10. In every covetous churliſh proud, and ambitious minde, we may to this day obſerue the like promptneſſe to ſuſpect truth of falſehood, to put good for evill, and evill for good, to maligne or vilifie the beſt graces of God beſtowed vpon his ſervants, rather than their ſubſtance ſhould be diminiſhed by paying them tribute; or their reputation or worth diſparaged by ſuffring others to tender them ſuch reſpect as is due to Gods faithfull meſſengers. And if by theſe devices they did not hope to ſet themſelues without the reach of their checke, whoſe right eſteeme ſtanding in direct oppoſition to them, would breed their reproach; the Godhead it ſelfe, the
rule of goodnes, ſhould at the next puſh be impugn
•
d. But this is an accurſed plant, which though it never grow to ſuch height as to deny there is a God, yet may it be much more deadly than the former branches of pertinacious diſputatiue Atheiſme. What it wants of them in full height or growth is more then fully containd in the deadlineſſe of the roote. The other often ſprings from curioſitie of fancy or artificiall trickes of wit, or ſuperfluitie of braine, whereas nothing but ſatanized affection deeply rooted in the heart could affoord ſuch ſtore of malignant nutriment as this helliſh ſlip muſt be fed with. Nor doe Satan and his Angels deny there is a God, whoſe power they often experience to be much greater than their owne. But that he is better than they are, or would be, had they his power; that he is more holy true and iuſt, or more favorable to mankind, than they would haue prou'd, might they haue gotten that place in heaven which they ſought for, is a compariſon which they can in no way diſgeſt. The chiefe art they exerciſe to miſleade man from the wayes of truth and life, is to empeach God of falſehood, as if he would lie for his advantage as they doe, without any ſuch neceſſitie as they haue, or finally to caſt ſuch ſuſpitious aſperſions vpon his lawes and promiſes, as their incarnate inſtruments do vpon the liues and reſolutions of his Saints among whom they liue. The virulent cenſures which theſe ſlaues of corruption vomit out, giue vs the true taſte of their Maſters loathſome rancor againſt God.
CHAPTER VII.
Of malignant Atheiſme. Of the originall of enmitie vnto Godlineſſe. That the exceſſe of this ſinne doth beare witneſſe to the truth which it oppugnes.
1 AS there is no paſſion for the preſent more impetuous than the burning fits of incontinency: no corruption that can worke ſuch ſtrange ſuffuſions in the eye of reaſon as the ſmoaking of fleſhly luſt: ſo is there no permanent diſpoſition of body or ſoule ſo apt to quench or poyſon all naturall notions of God, or religion, as diſſolute intemperancy once rooted by long cuſtome. Incontinency, as the Ariſtotle in Ethi
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. Philoſopher obſerues, drawes vs to a blindfold choiſe of particulars, whoſe vniverſals we condemne and reiect; but intemperance corrupts the very roote or firſt principles whence all touch or cōſcience of good or evill ſprings. If temperance according to the inſcription which it beares in Greeke, be the nurſing mother of morrall prudence, or ſafe gardian of the minde & conſcience; what other brood can be expected from diſſolute intemperance but that folly of heart which ſo diſordereth all our thoughts and actions as if there were no God to over ſee them. Civill wiſedome in Platoes iudgement may ſooner entombe, than enſhrine her ſelfe in bodies full ſtuft twice every day, vnaccuſtomed to lye without a bedfellow by night: and we Chriſtians know that vigilance & abſtinence are as two Vſhers which bring our prayers vnto Gods preſence. His
ſpirit delights to dwell in breſts thus inwardly clenſed by abſtinence and outwardly guarded with ſobrietie and watchfulneſſe. But drunkenneſſe and ſurfetting (as a Baſil. Father ſpeakes) driues him out of the humane ſoule, as ſmoake doth Bees out of their hiues; howbeit that which goes into the mouth, doth not ſo much offend him as that which comes out of the heart, as adulterous or vncleane thoughts. Yea the heart may be vndefiled with luſt, and yet vnqualified either for entertaining Gods ſpirit ſpeaking to vs, or for offering vp incenſe vnto him. That Gods teſtimony of himſelfe,Exod. 19.15.
I am the Lord thy God which brought thee out of the land of Egypt might be imprinted in the Iſraelites ſenſes, they are commanded not to come at their wines, when they came to heare it. And there muſt be a ſeperation for a time betweene them whom God hath ioyned and made one body, that they may by fervency of abſtinent prayers, be vnited to him in ſpirit.1 Cor. 7.5. Strange then it is not, nor can it ſo ſeeme, that ſociall luſt ſhould haue ſuch peculiar antipathy with that holineſſe, which makes vs capable of Gods preſence, without which we are but Atheiſts, when as matrimoniall chaſtitie conſorts no better, than hath beene ſayd with the puritie of Angelicall life; when as the children of the reſurrection (as our Saviour tels vs) ſhall no more brooke the marriage bed. Now as they which in that other world enioy the ſight of God, can haue no minde of ſuch bodily pleaſures as may be lawfull to mortalitie: ſo neither will the intemperate appetite of vnlawfull luſt ſuffer mortalitie to ſee God in his Word, his threats, or promiſes. This is the will of God even our ſanctification, that we ſhould abſtaine from
fornication, that every one ſhould know how to poſſeſſe his veſſell in holineſſe and honour.
1 Theſ. 4.2, 3, 4.
Not in the luſt of concupiſcence as doe the Gentiles which know not God. Ignorance of God brought forth theſe luſts of concupiſcence in the Heathen: and the like luſts as greedily affected by Chriſtians, breede not ignorance onely, but a deniall of God, or of that holineſſe which he is, without whoſe ſymbole no man ſhall ever ſee him.
2. To haue wrought the wiſe King to ſuch groſſe Idolatry as he polluted his ſoule withall, by any other meanes than by tempting loue of ſtrange women, or other conſorts of carnall pleaſures, had beene perchance a matter impoſſible to the great tempter himſelfe. To haue allured him in that age vnto Atheiſme, had beene bootleſſe, when as moſt of the gods which he worſhipped, were held as countenancers or abetters of luxury, ryot, and intemperance. But now deſtitute of theſe pretended indulgences, or diſpenſatiōs from ſuppoſed divine powers, by whoſe authoritie the old world was eaſily enticed to impurity, he labours to harden latter ages in this ſinne, (whereto moſt of vs are naturally as prone as were our forefathers) by perſwading them there is no true God, that will vndoubtedly call them vnto judgement for giuing the raines to headſtrong luſt. Hardly can Atheiſme be ſo abſolute in any, as vtterly to free them from all contradiction or checke of conſcience whiles they wallow in vncleanneſſe, but ſuch contradictions, compared with the ſtrength of oppoſite deſires, ſeeme to argue rather light ſurmiſes or iealouſies, then any firme beliefe (ſo much as morall or naturall) that there is a God, or righteous judge eternall. To hold it more probable,
there is ſuch a God or judge, then none, is the loweſt degree imaginable of beliefe, if not rather the one extremitie or vltimum non eſſe of infidelitie or vnbeliefe. But this ſtrong bent of luſt where it raignes, keepes mens coniectures of divine providence, or finall judgment, below this pitch. As men of higheſt place or hautieſt ſpirits, ſo deſires of greateſt ſtrength are alwayes moſt impatient of croſſe or oppoſition. Againſt them, conſcience cannot mutter, but ſhall be as quickly put to ſilence, as a preciſe Preacher that will take vpon him to reforme the diſorders of a diſſolute CourtDubium nō eſt quia tanto quiſ
que
minus dolet, quod deſint aterna; quanto magis gaudet quou adſint temporalia. Greg. in cap. 31. Iob. cap. 2.
. For whiles the delight or ſolace which men take in ſenſuall pleaſures exceeds (without compariſon) all ſenſe or feeling of any ſpirituall ioy: they cannot but wiſh to exchange their remote hopes of the one, for quiet fruition of the other, & once poſſeſſed with eager deſires there might be no King in Iſrael, but that every man without any feare of after reckonings might doe what ſeemed good in his owne eyes: their often longing to haue it ſo, eaſily impels them to thinke it is ſo; for miſeri facile credunt, quae volunt: and this conceipt once entertained ſets looſe the ſenſuall appetite to runne its courſe without a curbe: ſo doth preſumption of vncontroleable libertie ſtill whet the taſt or ſenſe of wonted pleaſures which haue beene formerly abated by reſtraint. Laſtly, from experience of this change and manifeſt improouement of accuſtomed delights, neceſſarily ariſeth a deteſtation or loathing of all ſcrupuloſitie, as chiefe enemy to their greateſt good. Thus they fall from one miſchiefe to another, vntill their conſciences become cauterized with the flames of luſt, and being paſt all
feeling, they giue themſelues over vnto laſciviouſneſſe, to worke all vncleanneſſe with greedineſſe
Epheſ. 4.18, 19..
3. All diſſolute behaviour is dangerous, and ſerues as fewell to this infernall fire, which will excruciate that ſoule after death, whoſe conſcience it ſeares in this life: but that is much worſe which is matched with hautie vaſtneſſe of minde, for the moſt part tranſfuſed from gluttoniſh appetite, or the Epicurean diſpoſition. As Boares and Bulls or other creatures by nature or breeding tame, onely through hugeneſſe of body or fulneſſe of plight, grow often wilde, fierce, or mankene: ſo men from a like diſpoſition of body or indulgence to brutiſh appetites, come to a gyantly temper of minde, readie to proclaime warre againſt heaven and heavenly powers. What ſhall wee thinke the Gyants were (ſaith Lib. 1. Saturnae. cap. 20.
Macrobius,) but a wicked generation of men which denied the gods, who for this reaſon were thought to haue attempted their depoſition from their heauenly thrones. He was not pacified (ſayth a better Writer) towards the old Gyants, who fell away in the ſtrength of their fooliſhneſſe. Hence the ſame Author prayes ioyntly againſt theſe ſiſter ſinnes and twinns of hell;Ecclus, 16.
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O Lord father and God of my life leaue me not in their imagination, neither giue me a proud looke, but turne away from thy ſervant a Gyantly minde. Take from me vaine hope and concupiſcence, and retaine him in obedience that deſireth continually to ſerue thee. Let not the greedineſſe of the belly, nor luſt of the fleſh hold me, and giue not me thy ſervant over to an impudent or gyantly minde
Eccl
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s 23. v. 4, 5, 6.. This he prayes againſt, was the very temper of the Cyclops, as Homer and Euripides haue pictured them. After Vlyſſes and his mates had beſought the Gyant to
be good vnto them for Iupiters ſake the ſuppoſed protector of the helpleſſe ſtranger; He anſwered him in this or like language.
〈 in non-Latin alphabet 〉
,Hom. Odiſs. lib. 9. pag. 261, 262.
〈 in non-Latin alphabet 〉
, &c.
My pettie gueſt a foole thou art,
or ſure thou comm'ſt from farre,
Thou hop'ſt with names of heavenly Gods.
the Cyclops ſtout to ſcarre:
Vnto the Gods wee owe no feare,
wee no obſervance ſh
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w,
Our ſelues to be as good as they,
or better, well wee knowe.
For Goate-nurſt loue, his loue or hate,
I waigh it not a whit,
Nor thee nor thine for him I'le ſpare,
but as I thinke it fit.
His picture as Euripides hath taken it, is more Gyantly vaſt. For he paints him proclaiming his belly to be the onely or greateſt God, vnto whoſe ſacrifice the fruits & increaſe of the earth are due by title ſo ſoveraigne, as neither heaven nor earth could withdraw or deteyne them. Speeches altogether as vnſavoury will the belly-ſervers of our time belch out, though not directly againſt God (becauſe they liue not in an Anarchie deſtitute of humane lawes as the Cyclops did) yet againſt the meſſengers of his ſacred will revealed for their ſalvation, whiles we dehort them from theſe ſhamefull courſes wherein they glory to their deſtruction.
And albeit they vſe no ſuch expreſſe forme of liturgie, as did the Cyclops while they ſacrifice to their bellies: yet S. Pauls teſtimony is expreſſe, that their bellie is their God
Phil. 3.19.. And of the two Prieſts or grand ſacrificers to this domeſticke Idoll; the dry Glutton (me thinkes) reſembles the Land-ſerpent, as his brother the beaſtly Drunkard doth the Water-ſnake. This latter is more vnſightly and vgly to the eye; the former more noyſome and venemous to religious ſocietie. His enmitie againſt the Womans ſeed more deadly, but leſſe avoydable, becauſe the working of his poyſon is leſſe offenſiue and more ſecret.
4. Simple Atheiſme conſiſts in an equilibration of the minde, brought as it were ſo to hang in its owne light, as it cannot ſee whether way to encline, but hoovers in the middle with Diagoras, de Dijs non habeo quid dicam, &c. Concerning the Gods I haue nothing to ſay for them, or againſt them. Howbeit to men thus minded it ſeemes the ſafeſt courſe lite pendente, to ſacrifice onely to their owne deſires, and to hold Gods part by ſequeſtratiō. The curious or diſputing Atheiſt ſtriues to draw himſelfe downe a little below this levell, by matching the attractions of divine goodneſſe with the motions of his owne imaginations. But the malignancy of this Atheiſme which ariſeth from combination of the late mentioned diſtempers, may grow ſo great, as to turne the notions of good and evill topſie turvie: tranſpoſing theſe inclinations which nature hath ſet on heaven and heavenly things, towards hell. As all inordinate affections, more or leſſe, abate or counterſway our propenſions vnto goodneſſe; ſo the exceſſe of ſuch as are moſt malignant, bring the ſoule
to an vtter diſtaſte or loathing of whatſoever is truely good, and to delight in doing miſchiefe. Now the very procurers or advancers of miſchiefe much affected, ſhall be deified with rites and titles due to God alone, as it were in factious oppoſition to the holy ſpirit. The ſame vnwildy or vaſt deſires of ſenſuall pleaſures or contentments, which diſenables men to diſtinguiſh that which is truely good, from that which ſeemeth beſt to their diſtempers, will with the ſame facilitie draw them blindfold to a like ſiniſter or prepoſterous choyce of their patrones. As the truely godly, worſhip the true God, becauſe his greatneſſe is ſo good to all; ſo vnto theſe wicked or malignant Impes, That ſhall be Lord, That ſhall be God, whatſoever it be which they eſteeme their greateſt good, or vnder whoſe protection they may quietly poſſeſſe what they already enioy. We ſee it too often experienced, that ſtubborne deſires of lucre, honour, luſt, or revenge, draw men deſtitute of other meanes for accompliſhing their hopes, vnto expreſſe and wilfull compacts with Devils, or performances of ſacrifices to infernall powers. The obſervant Poet makes Iuno ſpeake, as great Perſonages in like remedileſſe croſſes, vſually reſolue:
Flectere ſi nequeo ſuperos, Acheronta movebo.
Ʋirgil.
nor doth the language of that other, ought vary from the common practiſe of forlorne hopes, ſuggeſted by vaſt deſires:
—Vos mihi manesIdem.
Eſte boni, quoniam ſuperis averſa voluntas.
If theſe and the like prayers or wiſhes of heathen ſupplicants found gratefull ſucceſſe, their ſecond edition in plaine Engliſh was thus:
What Heavens haue marr'd, whiles Hell amends,
Fiends goe for Gods, and Gods for Fiends.
5. With many men otherwiſe of ſober diſpoſition, onely too much wedded to the world, or to their own wills, a ſorcerers charme will be as acceptable, as a godly prayer, ſo the event enſuing giue preſent content or ſatisfaction to their deſires. Yet many Atheiſts (as Vaſquez in primampartem, queſt. 2. artic. 3. diſp. 20. cap. 4. num. 10.
Vaſques counts it a point of ſpeciall obſervation) vpon wicked practiſes, ſometimes recoyle, and come to beleeue there is a God or guide of nature, by evident experience of magicke feates, farre ſurpaſſing the power of man, or creatures viſible.
6. It ſeemes to me an obiect worthy deeper ſpeculation of the obſervant, that albeit ſome Atheiſts may ſo farre abortivate, or dead the ſeedes of religion ſowen in their ſoules, as that they ſhall never bring forth any expreſſe thought, or liue apprehenſion of their Creator; yet can they not vtterly evacuate nature of their remainder. Either in their ſpeeches, actions, or reſolutions, they ſtill bewray ſome corrupt reliques of celeſtiall infuſions. And as wine and ſtrong waters, which through ill keeping, haue loſt their natiue force and proper reliſh, become moſt loathſome & vnpleaſant; ſo the imbred notions of God and godlineſſe after they be themſelues tainted, doe ſublimate the corruptions of nature (with which they mingle) into a kinde of rancor more than naturally irreligious, ſuch as the Pſalmist
calls the poyſon of Aſpes. In all the contentious quarrels vſually pickt by diſſolute and godleſſe perſons againſt men of religious and vnſpotted life, there appeares a root of bitterneſſe ſupernaturall or diabolicall. The pietie that ſhines in the one, the other holds in execration, and perſecuteth with ſuch a kind of zealous hate as true pietie doth execrable villanies. If they be men of better place which be thus badly minded, they exact reſpect and dutie in ſuch ſtraines of paſſion, as if it were ſacriledge to deny it them; albeit in other caſes nothing to them is ſacred, or worthy of religious eſteeme. The threates likewiſe of revenge breath'd out by them in their braver humors, are vſually beſprinckled with ſome flowing notions of a divine Maieſtie, whereof in this humor onely they are apprehenſiue; becauſe the perſonall offence committed againſt their dignities, cannot ſeeme ſo great as they deſire to make them, without deriving Gods right or ſoveraignty vpon themſelues, or making him ſharer in their wrongs.
7. Of ſome affinitie, or rather of the ſelfe ſame progenie with this obſervation, is that ſweete diſcourſe of S. Auſtine, wherein he proues the deſire of peace to be ſo deeply implanted in every mans ſoule, as ſpirits moſt turbulent and vnquiet can never vtterly ſhake it of, but rather of neceſſitie (though prepoſterouſly) follow it, even in ſuch ſeditious and tumultuous broyles as wilfully and cauſl
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ſly they haue kindled.Quis milvus quātumlibet ſolitariùs rapinis non circumuolat: non coniugiū c
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pulat,
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idum congerit,
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ua confouet, pullos alit, & quaſi cū ſua matre familiâs ſocietatē domeſticam, quanta poteſt pace conſervat, &c. Aug. de Civit. Dei. lib. 19. cap 12. Omnis homo etiam belligerando pa
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em requirit, nemo autem bellum pacificando. Nam etilli qui pacem in qua ſunt perturbare volunt: non pacem oderunt, ſed cam pro arbitrio ſuo cupiunt commutari. Non ergo vt ſit pax uolunt, ſed vt caſit, quam
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olūt. Aug. ibidem.
What Kite is there ſo much addicted to ſolitude in ſoaring after his prey, which hath not his mate, whom he helpes in hatching and cheriſhing their common brood, which preſerues not the lawes of domeſticke ſocietie with
his female conſort, with as great peace as he can? How much more is man led by the lawes of nature to mainteine peace as farre as in him lyeth with all men: when as even wicked and naughtie men, will fight for the welfare of them and theirs: and would (if it were poſsible) that all men and all things els might do them ſervice, vnleſſe they conſpire together for their peace, either through love or feare? Thus doth pride though prepoſterouſly imitate God, it hateth equalitie with all fellow creatures vnder God, but ſeekes to exerciſe dominion over them in Gods ſtead. So then it hates that iuſt peace which is of God, and loues its owne unrighteous peace, but not to loue ſome one kinde of peace or other it cannot chooſe. For
〈◊〉
is ſo contrary to nature, as to
〈◊〉
out all print of natures lawes. Thoſe (as the ſame Father addes) which diſturbe the peace wherein they liue, doe not ſimply hate peace, but rather covet to change it at their pleaſure. It is not their will then to haue no peace, but to haue ſuch peace as they will.
In like manner, the Foole of Fooles (the irreligious Politician) when he wiſheth in his heart there might be no God, deſires himſelfe might be as God. The obſervances which he exacts of his inferiors are many times ſuch, as naturall reaſon not infatuated may eaſily diſcover to belong vnto a greater power than he is capable of, whoſe authoritie he abuſeth as vngracious ſervants doe their gracious Lords and Maſters.
CHAP. VIII.
Meanes for preventing infection of Atheiſme or irreligion▪ In what temper or conſtitution of minde, the ingraffed notion of God and goodneſſe doth beſt proſper. That affliction giues vnderſtanding in matters ſacred, with the reaſons why it doth ſo.
1. THe chiefe cauſes of Atheiſme being diſcovered, the meanes to prevent it cannot be difficult and theſe conſiſt in this
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iple care: Firſt, To preſerue the heart, or fountaine pure & cleane from all mixture of earth or dregs of luſt, in which the image of God either cannot be imprinted, or will quickly be defaced. Secondly, To keepe it calme and free from agitation of boyſterous or tumultuous paſſions, whereby the repreſentation of impreſſions acquired, or naturally inherent, are alwayes hindred. Thirdly, To avoyde the intangling loue of wrangling arts, whoſe impertinent curious diſquiſitions, wooven for the moſt part, with obſcure perplexed termes s
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re as a cataract vpon the eye of reaſon, intercepting its rayes from piercing into the heart; that, being a deepe into whoſe bottome ordinary ſights without theſe helpes as well for right propoſall or repreſentation of the obiect, as for the right qualification of the facultie, cannot diue. To the ſet the Reader may adde the qualities before required for the right growth of faith Iuſtifying faith. Section the laſt.. Whatſoever hindreth it muſt needs hinder all beliefe of the true God▪ and whatſoever is availeable for furthering it, muſt
needs be alike availeable for raiſing beliefe of Gods exiſtence, his goodneſſe, or other attributes. But of that puritie of heart, wherein the right and perfect repreſentation of the divine nature is onely ſeene, wee are to ſpeake more particularly in the laſt part of this Treatiſe.
2. Beſides avoidance of theſe generall incumbrances, a peculiar diſpoſition or temper there is, wherein the common notion of the Deitie or divine power giues a more ſenſible Criſis of its inherence in our ſoule. The nature of which diſpoſition cannot better be expreſſed, than by a temper contrary to the gyantly vaſtneſſe of minde, or vnrelenting ſtubbornneſſe of heart. It is well obſerved by the
H
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artes in his tryall of Wits.
Examiner of wits, that he which is by nature vnapprehenſiue of danger, is neerer allied vnto foole-hardineſſe than to fortitude; ſeeing the truely valourous, will in many caſes be afraid, though not affrighted out of their wits, or farther dei
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cted than occaſions require. Howbeit the valour it ſelfe ſo much magnified amongſt the Heathen, or with the world to this day, is no fit conſort for Chriſtian humility, rather to be reckoned amongſt the mightie things which God hath purpoſed to confound, than with the weake which he hath choſen to confound them. The true reaſon why it was ſo much extold aboue other vertues, was not (the great
Ariſtotle in his Problemes.
Philoſopher being judge) becauſe it was by nature better, or did internally more beautifie the parties minds where in it reſted, but becauſe it did much benefit others. The diſpoſition which now wee ſee
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e, is ſomewhat lower, more apprehenſiue of death, of danger, or other humane infirmities▪
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pter to be ſtricken with
feare at conſciouſnes of internall evils, than to be driven vpon imminent perils by popular Fame. To the framing of this middle temper betweene
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elation of minde and timorous deiection, was that Counſell of Cyprian directed, Vt cognoſcere Deum poſsis, te ante cognoſce. Nothing is farther from vs (ſaith a learned Writer) than we are from our ſelues; and naughtie men (as Seneca ſaith) are every where, beſides with themſelues; yet the farther from our ſelues we are, the farther we are from our God. Therefore ſaith God by the Prophet Eſay; Heare you that are a far of. And in the language of Salomon in his pureſt thoughts,2 Chron. cap. 6. verſ. 37, 38.
to turne to our owne hearts, and to turne to the Lord with our hearts, are of equivalent ſignification. Now to know our ſelues (as Tully obſerues) binds vs, as well to a modeſt eſteeme of our owne worth, or (to ſpeake more Chriſtian-like) of our place amongſt Gods creatures, as to a notice of our infirmities. Too much deiection (as S. Cyprian concludes) diſpoſeth to Idolatry, as Ingenuous feare doth to the knowledge of the true God. Howbeit of ſuch devotion, as the Heathens had, feare (it ſeemes) was the mother: hence (perhaps) were they ſo obſervant firſt to offer placatory ſacrifices to ſuch Gods as might do them harme, & afterward propitiatory ſacrifices to thoſe of whom they expected good. Obſervabant Antiqui in ſacrificijs, vt antè adverſos placarent, et poſtea propitios invocarent
Gyraldus Syntag. 17.
. Thus much, if beſt Grammarians are to be beleeued, is curiouſly charactarized vnto vs by the Romane Poet, who (as this late Writer complaines) was much better ſeene in Heathen rites, than Chriſtian Divines are in the myſteries of ſacrifices offred vnto the true
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God. For inſtance to our preſent purpoſe, when Aenaeas and his followers had reſolved to offer ſacrifice for a faire Winde and merrie paſſage towardes Candie, they offer firſt to Neptune, then to Apollo; to the ſtormie winter, before the ſweete ſpring Winds:
Virg. Aeueid. lib. 3.
Ergo agite, & divum ducunt quâ iuſſa, ſequamur:
Placemus ventos, & Gnoſia regna petamus.
Nec longo diſtant curſu (modò Iupiter adſit)
Tertia lux claſsem Cretaeis ſiſtet in oris.
Sic fatus, meritos aris mactauit honores,
Taurum Neptuno, taurum tibi pulcher Apollo,
Nigram Hyemi pecudem, zephyris felicibus albam.
Againe when Dido wooed the Gods with ſacrifices to further her intended marriage with Aeneas: though Iuno were the firſt in her intention and eſteeme, as being finally to bleſſe the Match; yet ſhe begins with Ceres whom ſhe feared would be moſt averſe as deteſting all marriage for the ſtealth of her daughter, married againſt her will; and in the next place with Apollo, who never had wife himſelfe; and therefore bore no great affection vnto marriage.
Virg. Aeneid. lib. 4.
Principio delubra adeunt, pacem
que
per aras
Exquirunt: mactant lectas de more bidentes
Frugiferae Cereri, Phoebo
que
, patri
que
Lyaeo:
Iunoni ante omnes, cui vincla iugalia curae.
The ſumme of theſe, and like inſtances, is, That
feare was the beginning of ſuch wiſedome, as the Heathens had concerning divine powers. Not Ignorance, but Feare was the Mother of their devotion.
3. There is no ſinewe of carnall ſtrength, but ſecretly lifts vp the heart, and ſometimes the hand and voice, againſt the God of our ſtrength and health. Might Caligula whenſoever it thundred, haue had the opportunitie of ſcouting into a place, as well fenc't by nature as the Cyclops den, he would haue thought as little, or lightly, as the vaſt Gyant did of the great God, whom he never thought of but with feare; whom he never feared, ſaue when he ſpake to him in this terrible language, which yet would haue ſtricken ſmall terrour through thicke rockes, into ſuch a brawnie heart, as the anatomy of the Cyclops repreſenteth,Vide Euripid. Cyclops. who thought ſo much of the noiſe as came to his cares, might eaſily be counter-blaſted with the like within. Mindes altogether as gyantly, and vaſt, are often lodged in bodies not halfe ſo huge. What is wanting to the ſupportance of ſuch ſecurity in perſonall ſtrength and greatneſſe, is made vp by multitude of conſorts; As imagine a garriſon of good fellowes, ſo qualified, as Syracides prayed he never might be, ſhould meete in a nooke or ſconce, as well guarded againſt ſtorme and tempeſt, and as well ſtored with victualls as was the Cyclops caue; what other note might be expected whiles good liquor laſted, but let the Welkin roare. The beſt vent we can giue to this naturall pride that makes vs thus prone to blaſphemy, would be to make our infirmities the chiefe matter of our glory or boaſting.
4. As the feare of God is the beginning of wiſedome, ſo the beginning of this feare, is from a temper apprehenſiue of terrors repreſented in his creatures. Primus in orbe Deos fecit timor, was a ſpeech vttered by an audacious Hare-braine in a furious paſſion; no marvell if it did overlaſh. The preſent advice of the Oracle did contradict his foole-hardy deſire of warre, and to perſwade his deſperate companions the ominous ſignes related, were but pretended by the Prophet; He calls the originall of Religion in queſtion, as if divine powers had no true ſubſiſtence, but were repreſented onely by glīmering feare, or faint-heartedneſſe. And faint-hearted he counted all, that were not ſo furious as himſelfe. But vnto this ſuſpition, ingenuous feare had not beene lyable, vnleſſe common experience had taught him, or the Poet which painted him in this humour, that men in perplexities, vnexpected troubles, or feares, (in humane cenſure) remedileſſe, are vſually moſt mindfull of God. Extremities, indeed cauſe the naturall notions, which are ingraffed in our hearts to worke: they imprint not the opinion or perſwaſion of Religion. But it is a fallacie too See the 5. Section of this Booke, the laſt Chapter. familiar vnto ſober thoughts, even in their accurate diſquiſitions of natures ſecrets, to eſteeme that as the totall cauſe, or firſt producer, which ſets nature onely a working, or doth but cheriſh or manifeſt effects truely pre-exiſtent, though latent. Perchance the letting out of a little hot bloud, or ſome other more grievous print of divine puniſhment, would haue reſtored the Bedlem to his right minde, ſo as others might haue taken out that leſſon from him, which Plinie the yonger did from his ſicke friend, not much vnlike to that
of our Apoſtle; When I am weake, then am I ſtrong.
Nuper me cu
•
uſdam amici languor admonuit, optimos eſſe nos dum infirmi ſumus. Quē eniminſirmū aut avaritia aut libido ſolicitat? non amoribus ſeruit, non appetit honores, opes negligit, & quantulumcun
que
vt relicturus, ſatis habet tunc Deos: tunc hominē eſſe ſe memini
•
inuidet nemini, neminemmir atur, neminem deſpicit, ac ne ſermonibus quidem malignis aut attendit, aut alitur, balinea imaginatur & fontes: Haec ſumma curarū ſumma votorum, molem
que
in poſterum & pinguem ſi contingat euadere, hoc eſt, innoxiam beatam
que
deſtinat vitam, Poſſum ergo quod pluribus verbis, pluribus etiam voluminibus Philoſophi docere conantur, ipſe breuiter tibi mihi
que
praecipere, vt tales eſſe ſani perſeueremus, quales nos futuros profitemur infirmi. Plin. Epiſtola 26. ad Maximum. lib. 7.
The languiſhment of a certaine friend (ſayth this Author) hath taught me of late, that we are beſt men when we are ſickly; what ſicke man is tempted with avarice or luſt? he is not ſubiect to loue, or greedie of honour, wealth he contemnes, how little ſoever he hath, it ſufficeth him, being ſhortly to leaue it. Then he remēbers there be Gods, that he himſelfe is but a man; he envies no man, he admires no man, he deſpiſeth no man; maligning ſpeeches neither winne his attention, nor pleaſe his inclination; his imagination runs on baths or fountaines: This is the chiefe of his care, the prime of his deſires, if it pleaſe God he may recover his former health and plight, he purpoſeth an harmleſſe and an happie life. What Philoſophers labour to teach vs in many words, yea in many volumes, I can comprehend in this ſhort precept; Let vs perſevere ſuch in health, as we promiſe to be in our ſickneſſe.
That this Heathen whiles thus well minded otherwiſe, ſhould be ſo mindfull of his God, is a very pregnant proofe from the effect, that the naturall ingraffed notions of the Deitie proportionably increaſe or wane with the notions of morall good or evill. The cauſe hereof is more apparant, from that eſſentiall linke or combination, which is betweene the conceipt of vice and vertue, and the conceipt of a Iudgement after this life, wherein different eſtates ſhall be awarded to the vertuous and to the vitious; hence the true apprehenſion of the one naturally drawes out an vndoubted
apprehenſion of the other, vnleſſe the vnderſtanding be vnattentiue or perverted. For that any thing ſhould be ſo ſimply good, as a man might not vpon ſundry reſpects abiure the practiſe of it; or ought ſo abſolutely evill, as vpon no termes it might be embraced, vnleſſe we grant the ſoule to be immortall & capable of miſerie and happineſſe in another world, is an imagination vnfitting the capacitie of brutiſh or meere ſenſitiue creatures, as ſhall be ſhewed by Gods aſſiſtance in the Article of finall Iudgement.
5. That ſickneſſe and other croſſes or calamities are beſt teachers of ſuch good leſſons, as Plinies forementioned friend had learned from them, Elihu long before him had obſerved: whoſe obſervation includes thus much withall, that ſuch as will not be taught by theſe inſtructions, are condemned for trewants and non-proficients in the ſchoole of Nature, Vertue, or Religion, that is, for Hypocrites and men vnſound at the heart. For if the roote or ſeede of morall goodneſſe remaine ſound, the Maxime holds alwayes true, [maturant aſpera mentem] Adverſitie is like an harveſt Sunne, it ripeneth the minde to bring forth fruites of repentance. He withdraweth not his eyes from the righteous; but with Kings are they on the throne, yea he doth eſtabliſh them for ever, and they are exalted. And if they be bound in fetters, and be holden in cordes of affliction, then he ſheweth them their worke, and their tranſgreſsions, that they haue exceeded. He openeth alſo their eare to diſcipline, and commandeth that they returne from iniquitie. If they obey and ſerue him, they ſhall ſpend their dayes in proſperitie, and their yeares in pleaſures. But if they obey not, they ſhall periſh by the ſword, and they ſhall
dye without knowledge: but the Hypocrites in heart heape vp wrath; they cry not when he bindeth them
Iob. 36. ver 7. &c.. The truth as well of Plinies, as of Elihues obſervation is preſuppoſed by moſt of Gods Prophets, with whom it is vſuall to vpbraid his people with brutiſh ſtupiditie and hardneſſe of heart; to brand them with the note of vngracious children, for not returning vnto the Lord in their diſtreſſe: as if to continue in wonted ſinnes or riotous courſes, after ſuch ſenſible and reall proclamations to deſiſt, were open rebellion againſt God. Senſleſneſſe of paines in extreame agonies, doth not more certainly prognoſticate death of body, or decay of bodily life and ſpirits, than impenitency in affliction doth a deſperate eſtate of ſoule. For the people turneth not vnto him that ſmiteth them, neither doe they ſeeke the Lord of Hoſts. Therefore the Lord will cut off from Iſrael head and taile, branch and ruſh in one day
Iſaiah 9. v. 13, 14.. And in that day did the Lord God of Hoſtes call to weeping, and to mourning, and to baldneſſe, and to girding with ſackcloth. And behold ioy, and gladneſſe, ſlaying oxen, and killing ſheepe, eating fleſh, and drinking wine: let vs eate and drinke for to morrow wee ſhall dye. And it was revealed in mine eares by the Lord of Hoſtes; ſurely this iniquitie ſhall not be purged from you, till ye dye, ſayth the Lord God of Hoſtes
Iſaiah 22. v. 12, 13, 14..
6. The reaſon of this truth it ſelfe thus teſtified by three rankes of witneſſes, is not obſcure in their Philoſophy, to whom I moſt accord; who teach that the ſeedes of all truth are ſowne by Gods hand in the humane ſoule, and differ onely in reference or denomination from our deſires of knowledge indefinitely taken. As to our firſt parents, ſo vnto vs, when we
firſt come vnto the vſe of reaſon, knowledge it ſelfe, and for its owne ſake, ſeemeth ſweete and welcome; whether it be of things good or evill, we much reſpect not. But this deſire of knowledge, which in reſpect of actuall apprehenſion is indifferent, neither ſet vpon good nor evill, is vſually taken vp by actuall or experimentall knowledge of things evill, or ſo vnprofitable, that our inclinations or adherences vnto them, either counterſway our inclinations vnto goodneſſe, or choke our apprehenſions of things truely good. Now after our hopes of enioying ſuch ſenſe-pleaſing obiects, be by affliction or calamitie cut of: the ſoule which hath not beene indiſſolubly wedded vnto them or alreadie giuen over by God vnto a reprobate ſenſe, hath more libertie than before it had, to retire into it ſelfe, and being freed from the attractiue force of allurements, vnto the vanities of the world, the Devill, or fleſh: the naturall or implanted ſeedes of goodneſſe recover life and ſtrength, and begin to ſprout out into apprehenſions, either in loathing their former courſes, or in ſeeking after better. And every leaſt part or degree of goodneſſe truely apprehended, bringeth forth an apprehenſion of the author or fountaine, whence it floweth, that is, of the divine nature. Pſal. 30. ver. 6, 7, 8.
In my proſperitie I ſaid, I ſhall never be moved. Lord by thy favour thou haſt made my mountaine to ſtand ſtrong: thou didſt hide thy face, and I was troubled. I cryed to thee, O Lord: and vnto the Lord I made my ſupplication. It may ſeeme ſtrange to our firſt conſiderations, as Calvin with ſome Sicut onim Ferrum quod diuturna quiete rubiginem contraxit, accommodari ad nullos vſus poteſt, niſi in ignem coniectum recoquatur & malleo contundatur: ſic poſt quam ſemel pravaluit ſecuritas carnis, nemo alacriter animam ad Deum attollit, niſi cruce maceratus & probè ſubactus. Mollerus in Pſal. 30 9.
others vpon this place obſerue,
that God ſhould enlighten Davids eyes by hiding his face from him, without the light of whoſe countenance, even knowledge it ſelfe is no better than darkeneſſe. But ſo it is, that proſperitie doth oftentimes infatuate the beſt men, and adverſity maketh bad men wiſe. The ſaying is authentique, though the Author be Apocryphall,
Baruc. cap. 3. verſ. 1.
Anima in anguſtijs & ſpiritus anxius clamat ad te. O Lord God almightie, God of Iſrael, the ſoule in Anguiſh, the troubled ſpirit cryeth vnto thee. So is that other, Caſtigatio tua diſciplina eſt eis; Thy chaſtiſement is their inſtruction.
Cogor hic meinor abilem hiſtoriam referre. Accidit nobis in diverſario quodam coenantibus, vt profanus Dei contemptor ſermones noſtros de ſpe coeleſtis vitae deridens, ſubinde ludibrium hoc euomeret, Coelum Coeli Domino Illic repente correptus diris torminibus coepit vociferari, O Deus, O Deus: atque vt erat patulo gutture, boatu ſuo replebat totum canaculum. Ego qui in eum ſeue è excandueram, perrexi meo more, ſtomackoſè denuncians vt tunc ſaltim fentiret non impunè Deo illudi. Vnus ex convivis, qui hodie adhuc ſuperſtes eſt, homo probus & religioſus, ſed tamen facetus, hac opportunitate in alium finam vſus eſt: Tune Deum invocas? an Philoſophiae tua oblitus es? cur non in ſuo coelo finis quief
•
ere? Et quot es ille tonabat, O D
•
us, hic alter ſubſannans regerebat, vbi nunc eſt illud tuum, Coelum coeli Domino? Ac tunc quid in l
•
vatus eſt: ſed quodreliquum
〈◊〉
vitae, in ſuis impuris ſordibus tranſegit.
Calvin hath a memorable ſtory of a prophane Companion, that in his jollitie abuſed theſe words of the Prophet; The heaven, even the heavens are the Lords: but the earth hath he giuen to the children of men. Pſal. 115. verſ. 16. The vſe or application which this wretch hence made, was, that God had as little to doe with him here on earth, as he had to doe with God in heaven. But preſently being taken with a ſuddaine gripe or pang, he cryed out, O God, O God. Yet this ſhort affliction did not giue him perfect vnderſtanding, for afterwards, he returned againe vnto his vomit and wallowing in his wonted vncleaneneſſe. This relation of Calvines, ſerveth as a teſtimony to confirme the truth of Tertullians obſervation,
which ſerues as a Document or ſure experiment of our laſt aſſertion. Vultis ex operibus ipſius tot ac talibus quibus continemur, quibus ſuſtinemur, quibus oblectamur, etiam quibus exterremur; vultis ex anim
•
ipſius teſtimonio comprobemus? Qua licet carcere corporis preſſa, licet inſtitutionibus prauis circumſcripta, licet libidinibus et cō
cupiſcentijs euigorata, licet falſis Dijs exancillata, cum tamen reſipiſcit, vt ex crapula, vt ex ſomno, vt ex aliqua valetudine, & ſanitatem ſuam patitur, Deum nominat, hoc ſolo quia proprie, verus hic vnus Deus, bonus & magnus, Et quod Deus dederit, omnium vox eſt. Iudicem quoque conteſtatur illum, Deus videt, & deo commendo, & Deus mihi reddet. O teſtimonium animae naturaliter Chriſtianae. Deni
que
pronuncians haec, non ad capitolium, ſed ad coelum reſpicit. Novit enim ſedem Dei vivi; ab illo, & inde deſcendit.
Tertullianus Apolog. adverſus Gentes. cap.
•
7.
Shall I proue vnto you (there is but one God) from his manifold workes by which we are preſerued and ſuſtained, with which we are refreſhed, yea by which we are aſtoniſhed? or ſhall I proue the ſame truth by the teſtimony of the Soule it ſelfe, which though it be kept vnder by the priſon of the body, though ſurrounded by naughtie and diſſolute education, though infeebled by luſt and evill concupiſcence, though enſlaued to falſe Gods: yet when ſhee returnes vnto her ſelfe out of
Vide annocationes Ludouici de La Cerda in hūc locum.
diſtempers (ſurfet) ſleepe or other infirmitie, and enioyes ſome gleames of health, ſhee calls on God without addition of other titles, becauſe this God which ſhee calls vpon, is truely one, truely good, and truely great. What God ſhall award, is a ſpeech riſe in every mans mouth: vnto this God, the Soule appeales as vnto her Iudge. God he ſees, to God I commend my cauſe, Let God determine of me or for me. A worthy teſtimony that the Soule is naturally Chriſtian. Finally, the Soule whiles ſhee
acts theſe or the like parts looketh not to the Capitoll (the imagined ſeate of ſuch Gods as the Romans worſhipped) but vp to Heaven as knowing the ſeate of the living God, from whom and whence ſhee is deſcended. Many other authorities which might here be avouched to the ſame purpoſe, do ſufficiently argue, that the multiplicitie of Gods, was a conceipt, or imagination ſeated or hatched onely in the braine; that even the very Heathens themſelues which worſhipped many Gods, and would haue maintained their profeſſion of ſuch ſervice in oppoſition to their adverſaries vnto death; being throughly pinched with calamitie, or occaſioned to looke ſeriouſly into their owne hearts▪ did vſually tender their ſupplications vnto the Deitie, or divine power it ſelfe, which filleth all places with his preſence, whoſe tribunall is in heaven. Seeing anguiſh of ſoule, contrition of ſpirit, or (generally) affliction, cauſe naturall notions of God and goodneſſe, formerly impriſoned in the earthly or fleſhly part of this old man, to ſhoote forth and preſent themſelues to our apprehenſions; in caſe, no calamitie or affliction doe befall vs, we are voluntarily to conſort with others, whom God hath touched with his heavie hand, or as Salomon adviſeth vs, to viſite the houſe of mourning, more then the houſe of mirth. Or in caſe the Lord vouchſafe not to ſend theſe his ſeuerer viſitors, either to vs, or to our neighbours; yet he alwayes giues vs libertie, to inuite another gueſt in afflictions roome, which expects no coſtly or curious entertainement; faſting I meane; now to faſt according to the preſcript of Gods law, is to afflict our ſoules.
CHAPTER IX.
In what reſpects ſupernaturall grace or faith infuſed is neceſſarie to the right beliefe of theſe truths, which may in part, be certainely knowne by diligent ſearch of naturall reaſon.
1. BVt if to nature not blinded by vaine curioſity nor polluted with the dregs of luſt, if to men free from paſſion, or chaſtiſed by the hand of God the apprehenſion of the Deitie be cleare and evident: the habit of ſupernaturall aſſent vnto the firſt Article of this Creed, may ſeeme either altogether ſuperfluous, or not very neceſſary. Vnto this difficulty propoſed in termes more generall, (whether faith may be of obiects otherwiſe evident and exactly knowne) ſome ſchoole-men acutely thus reply; He that by reaſons demonſtratiue knowes this or other like truths beleeved, that there is one God, and no more, which hath created the world: may, (notwithſtanding the evidence of motiues neceſſitating his will to this aſſent,) either doubt, or deeme it a truth very obſcure and vnevident, whether God ever revealed thus much; otherwiſe, than by the common light of Nature, or helpes of Art. Cōſequently to their divinity, they might reduce the reſolution of the difficultie propoſed to fewer termes and more conſtant, thus, [the habit of faith or ſupernaturall aſſent is not neceſſary to aſcertaine vs that the matters beleeved by vs, are in themſelues true (ſeeing this much (as is ſuppoſed) may be prooved by reaſons
more evident than faith, which is alwayes of obiects vnevident (at leaſt wiſe as apprehended by vs) but to aſſure vs, that their truth was teſtified or avouched by God, whoſe teſtimony cannot be knowne but by his expreſſe word written or ſpoken.
2. But if our former aſſertion [that our knowledge of any obiect cannot be more certaine then it is evident] be orthodoxall: he that could demonſtrate any Article of beliefe, ſhould be more beholding to the evidence of Art or demonſtration, than to the ſupernaturall habit of vnevident faith. Wherefore with better conſonancy to former diſcuſſions, and (if we be not in both miſtaken) vnto the truth we may thus reſolue the doubt propoſed. The neceſſary exiſtence of a God-head or ſupreame cauſe with the poſsibilitie of other things beleeved, may be indefinitely knowne by light of Nature or demonſtration; but ſo much of theſe or any Article in this Creede contain'd; as every Chriſtian muſt beleeue, or (which is all one) the exact forme of any one Articles entire truth, can never be knowne by Art or Nature, but onely by Gods word revealed, or the internall teſtimony of his ſpirit refaſhioning his decayed image in mens hearts, according to the patterne wherein they were firſt created. That the reſurrection (though this truth to corrupt nature ſeemes moſt difficult) is not impoſſible, yea that it is impoſſible there ſhould not be a reſurrection or iudgement after death, may be demonſtrated; but that the wicked ſhall riſe to torments, the righteous to ioy & glory everlaſting, is a ſtreame of life which naturally ſprings not within the circuit of the heavens; it muſt be infuſed from aboue.
3. The naturall man left to himſelfe, or vſing meere ſpectacles of art, yea though admitted to the glaſſe of Gods word, will alwayes in one point or other conceiue amiſſe of the Deitie, and tranſforme the incorruptible nature into the ſimilitude of corruption. Yet further, admitting the naturall man might attaine vnto an exact modell or right proportion of faith, and aſſent vnto the obiects themſelues rightly conceived, as evident and moſt certaine, whileſt their truth were oppugn'd onely by ſpeculatiue contradiction: yet theſe perſwaſions would quickly vaniſh, and his aſſent once aſſaulted with grievous tentations of the fleſh, or ſuggeſtions framed by Satan, forthwith recoyle. Vnto every Article then in this Creede, faith infuſed by the ſpirit of God, is neceſſary in two reſpects. Firſt, for framing an entire exact forme of things beleeved. Secondly, for quickning or fortifying our aſſent vnto them as good in the practiſe, againſt all aſſaults of the Devill, world, or fleſh. Or more briefly; it is neceſſary both for refaſhioning and reviving the decayed image of God in our ſoules. Or, to notifie the manner of our renovation by the manner of creation: the ingraffed notion is the matter or ſubiect, out of which Gods ſpirit raiſeth the right and entire frame of faith, as it did the frame & faſhion of this viſible world out of that maſſe, which was firſt without forme though created by him. The indefinite truth of this notion, which is the ſubiect, whereon (as the ſpirits inſtrument) we are to worke, will better appeare from the conſent of the Heathen: the originall of whoſe errours or miſconceipts about the eſſence, vnitie or nature of the God-head, will direct vs for the right faſhioning of his image in our ſelues.
4. But as it is the ſafeſt courſe for any man, to make tryall of his skill at foyles, before he adventure to giue proofe of his valour at ſharpe
▪ ſo it will be behoouefull for vs in the next place to obſerue the originall of miſapprehenſions or miſleadings of the Imagination in matters ordinary and ſecular, wherein errour is vſually greater than the loſſe, that wee may be the better provided for preventing the like in matters ſacred, wherein errour is alwayes accompanied with danger; wherein finally to looſe the way is vtterly to looſe our ſelues.
SECTION. II.
Conteyning the originall manner of right apprehenſions, and errours in matters naturall or morall.
THough light of Nature and conſent of Nations moued See Section the firſt, cap. the 3.
Tully to that vndoubted acknowledgement of divine powers, which wee mentioned before: yet when he came to diſcuſſe the nature of the Gods or God-head in particular, the very multiplicitie of opinions in this argument cauſed him to reele and ſtagger. And had we no better guide then Nature to direct vs in this ſearch, the beſt of vs perhaps would quickly ſubcribe to his opinion in his Preface to that Treatiſe; Non ſumus ij, quibus nihil ver
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m eſſe videatur: ſed ij, qui omnibus veris falſa quedam adiuncta eſſe dicamus, tanta ſimilitudine, vt i
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ijs nulla inſit certa iudicandi, & aſſentiendi nota. &c. Wee are not of their opinion which thinke nothing is true, but rather of theirs who thinke all truths haue ſome falſehoods annexed vnto them, in ſuch cunning and ſuteable diſguiſe, as there is ſcarce any certaine rule left for diſcerning the one from the other. &c. Cicero ad M: Brutum de natura Deorum. lib. 1. To a meere naturall man or Philoſopher, it might well in the firſt place be queſtioned,
how he can poſſibly attaine by light of nature to any knowledge of things ſpirituall or imperceptible by ſenſe.
CHAPTER X.
The ſeverall opinions of Philoſophers concerning the manner how Intellection is wrought or produced: what is to be thought of intelligible formes.
1. TWo Maximes there be in our vulgar Philoſophy, which were they fully ſtretched according to that proprietie of ſpeech, wherein Maximes ſhould be conceived, would ſound too harſh to ordinary experience to conſort well with Philoſophicall truth; The one, that our vnderſtanding is Similis raſa tabula, like to a plaine Table, wherein nothing is, but what you liſt, may be written. The other conſonant enough to this; Nihil eſt intellectu, quod non prius erat in ſenſu, that the Intellectiue ſoule is like an emptie roome, into which nothing can be admitted, but what paſſeth firſt through the gates of ſenſe. The neceſſary conſequences of theſe Axioms, were they true, would be theſe.
Wee can vnderſtand nothing, but what wee heare, ſee, ſmell, touch, or taſte, nothing otherwiſe than it appeares to theſe ſenſes. Doth ſenſe then bring vs in loue with vertue? doth it make vs hate vice? or is the ſhape of good and evill imprinted vpon our ſight, our hearing, or other organ? or how doe we gather the Sunne to be alwayes ſplendent, though it appeare red, or waniſh in a foggle or duskie morning,
or in the night appeare not at all?
To ſay the Actiue vnderſtanding doth refine the Phantaſmes, or repreſentations made by the Senſe from all materiall conditions annexed to them, as droſſe to mettall; as it no way meetes with the former, ſo neither can it fully put off the latter obiected inconvenience. The reply it ſelf, were it tryed by the touch as accurately as ſome haue done it, hath no fundamentall ſoliditie of pure Philoſophicall truth, to cōmend it vnto forraigners, but a bare ſtamp of artificiall language, current onely by compact in the Vide Hieronymum provenzalem de ſenſu & ſenſibilibus. Latine ſchooles, as braſſe or leather tokens are in ſome particular places. The very inſcription it ſelfe would be miſliked in Greece or Athens, which never admitted any intelligible formes repreſentatiue. Let ſuch as haue coyned them, tell vs how they ſhould be inſtampt vpō our vnderſtandings by the Phantaſmes after the ſame maner, that the Phantaſmes are imprinted vpon the ſenſes by ſenſible obiects? ſo ſhould the vnderſtanding be a facultie as meerely paſsiue and brutiſh as ſenſe, and the obiect of ſenſe ſhould be the principall agent in this worke. It is true (at leaſt in our firſt contemplations) (though denied by Ac
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arombonius, &c.
Ariſtotelian Interpreters of beſt note to be neceſſary in perfect Contemplators,) that as there is no actuall ſight or viſion but by beholding colours, ſo non intelligimus niſi ſpeculando phantaſmata, wee actually vnderſtand not, but whiles wee ſpeculate the Phantaſmes. Yet hence it followeth not, that as viſion, ſo intellection ſhould be accompliſhed by intromiſsion of the refined phantaſmes into the vnderſtanding, but rather by extromiſsion of the intellectiue raies or beames into the Phantaſie. Not altogether averſe from this opinion
is an acute Schoolemans Interpretation of the former Axiom; Intellectum conuerti ad phantaſmata nihil aliud eſt, quam mouere imaginationem ad formationē Phantaſmatum. Forrarienſis in cap. 65. Aq contra Gentes. Admitting then the actiue vnderſtanding doe irradiate, agitate, divide, and compoſe the phantaſmes, I would demand whether it know the things repreſented before it behold their repreſentations in the phantaſie? If it knew them before, it had ſomewhat in it ſelfe which was not commended to it by ſenſe. Or i
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no vnderſtanding be gotten but by impreſſion of extracted phantaſmes or intelligible formes vpon the paſsiue vnderſtanding: ſeeing this extraction is wrought in the phantaſie, the vnderſtanding ſhould know no more than the phantaſie doth, becauſe it hath nothing in it which was not firſt in the phantaſie illuminated by the actiue vnderſtanding: nor could it euer reiect any information given in by the phantaſie thus inlightned (as is ſuppoſed) by the nobleſt facultie of the reaſonable Soule.
2. Vide Phillippum Contarenum de perfectione rerum. Others there be who haue well refuted all intelligible formes, or impreſsions of abſtract Phantaſmes vpon the vnderſtanding, which nevertheleſſe by going too farre againſt Platonicall Ideas, or notions imprinted by nature, haue made their owne opinion (otherwiſe allowable) obnoxious to the former inconveniences. Actuall Intellection or vnderſtanding (to their apprehenſions) conſiſts wholy in the true imitation of things preſented, and then we are ſaid to vnderſtand, when the reaſonable ſoule, Proteus-like tranſformes herſelfe into new ſimilitudes; not when it puts on their forme, as it were alreadie made fit for
her, by the actiue vnderſtanding and the phantaſie. All this being granted, the former difficulties full remaine: firſt, how we ſhould rightly vnderſtand the materiall entities never preſented by ſenſe: ſecondly, how the reaſonable ſoule ſhould make vndoubted triall, whether her own imitations of what ſenſe preſents vnto her, be exact and true. The great Philoſopher himſelfe, from whoſe diſcourſes the former broken Axioms are borrowed, graunts that brute beaſts haue no ſenſe or apprehenſions of their ſenſitiue functions, although they haue oftimes a more liuely ſenſe of externall obiects than man hath; it is then mans peculiar to haue a true ſenſe and iudgement of all his own functions, whether ſenſitiue or intellectiue. This reflexed apprehenſions or reviſe whether of ſenſitiue impreſſions or intellectuall functions excited by them, neceſſarily ſuppoſeth ſome rule or copy pre-exiſtent, by which their examination ſhould be tryed. Impoſble it is, this rule or copie ſhould be taken from ſenſe, or any actuall intellection by ſenſe occaſioned; both theſe being to be ruled or examined by it. Regula autem eſt prior regulata.
CHAP. XI.
How farre Platoes opinion may be admitted, that all Knowledge is but a kind of reminiſcence, or calling that to minde which was in ſome ſort knowne before.
1. PLATOES opinion (that all acquired ſcience is but a kind of reminiſence) though it ſuppoſe a groſſe error, is not altogether ſo erroneous, but that it may lead vs vnto that truth, from whoſe miſapprehenſion happily
it firſt ſprung. That our ſoules whiles they liued (as he ſuppoſed long time they did) a ſingle celeſtiall life, ſhould be plentifully furniſht with all manner of knowledge, but inſtantly looſe all by matching with theſe harlotrie bodies; was a conceit more wittie in him, than warrantable in vs, vnto whom God hath revealed the true reaſon of that Probleme; the deſire of whoſe reſolutiō enforced him to this ſuppoſall of the Soules exiſtence before the bodie. More divine wee know by much then Plato could imagine any, was that knowledge wherewith our firſt Parents ſoule though concreated with his bodie, was inſtamped. Not Ariſtotle himſelfe, with the helpe of all the Philoſophers which had gone before him, not after his laborious workes de Hiſt. animal. could ſo readily haue invented names for living creatures, ſo well expreſſing their ſeuerall natures, as Adam (not a full day old) gaue them at their firſt appearance. Such notwithſtanding as his was, might our knowledge of all things haue beene, vnleſſe his fall, by Gods iuſt iudgement had beene our ruine. That oblivion then or obſtupefaction wherein our ſoules as Plato dreames, are miſerably drencht by their delapſe into theſe bodily ſinks of corruption, wee may more truely deriue from that pollution which we naturally draw from our firſt Parents; wherewith our ſoules at firſt commixture with our bodies are no leſſe ſoiled, the characters of truth imprinted in them, no leſſe obliterated, then if they had beene perpetually ſoakt in them, ſince the firſt creation. All of vs by nature ſeeke after knowledge, as an inheritance whereto we thinke we haue iuſt title, and auncient copies (could we reade them) of
the originall evidences which our aunceſtors ſometimes had.
2. For what ſhould impell vs to this ſollicitous ſearch, no humane wit can divine, vnleſſe we graunt ſome ſuch reliques or fragments of vniverſall truth, once had but now loſt, to reſide yet in our collapſed natures, as oftimes runne in our thoughts, whiles ſurpriſed with oblivion of ſome particulars which we much deſire to call to minde. As wee cannot call ought to minde which we haue not actually and expreſly knowne before: ſo is it impoſſible wee ſhould certainly know any things actually or expreſly whoſe notion or Character was not in ſome ſort formerly imprinted in our intellectiue facultie. Remembrance, knowledge, (expreſſe or actuall) and theſe ingraffed notions, differ onely as Adam, Seth, and Enoch did, not by nature but in manner of deſcent. Seth had a father as well as Enoch, yet a father not begotten by a former father, but created. In like manner, knowledge expreſſe or acquired, cannot but proceede from knowledge pre-exiſtent, not acquired or expreſſe, but implanted & vnapprehended. And as remembrance is but a reiteration of actuall knowledge: ſo is actuall knowledge but an apprehenſion of imprinted notions pre-exiſtent, though latent. Theſe two parts of Platoes aſſertion we muſt admit as abſolutely true. Firſt, We can vnderſtand nothing without vs but by recourſe vnto theſe Ideall notions which are within vs, not abſtracted, or ſevered from vs, as he is wrongfully charged to haue taught. Secondly, As for a Maſter to ſeeke his fugitiue ſervant amongſt a multitude were vaine, vnleſſe he had ſome pre-notions, markes, or notice
of his ſhape or favour, or carried ſome picture drawne by others to compare with his face never ſeene by him before: ſo for vs to ſeeke the knowledge of any matters before vnknowne, vnleſſe we had ſome modell or character of them framed by nature, would be altogether as bootleſſe. Thoſe Ideall notions whereof this Philoſopher and his followers ſo much ſpeake, are in true Divinitie the prints or characters of truth ingraven vpon our ſoules by the finger of our Creator. And ſo many of theſe prints or reliques of divine impreſſions, as wee can diſtinctly hunt out, or diſcover, ſo much of Gods image is renued in vs.
CHAP. XII.
After what manner the Ideall or ingraffed Notions are in the ſoule.
1. THe difficulties whoſe accurate diſcuſſion would cleare this whole buſineſſe, are eſpecially two: firſt, the manner of theſe notions inherence or implantations in our ſoules. Secondly, by what meanes their diſtinct notice or apprehenſions are ſuggeſted. Their opinion which thinke theſe characters (though latent) ſhould be in our ſoules after the ſame manner as Letters written with the iuice of Onions, are in paper (though not legible) admitteth ſome difficultie. For were they ſo diſtinct & well ſevered in the ſoule, though not apparant; error would not be ſo ri
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e when they appeare, nor ſhould the ſenſe delude the vnderſtanding with ſuch falſe ſhewes or reſemblances as it often obtrudes
vnto it: the fleſh could not intice the ſpirit to embrace that for an vndoubted and ineſtimable good which hath leſſe ſimilitude with true felicitie, then a Cloud with Iuno. The favorers of the former opinion would perhaps replie, that the manner of the inherence of intellectuall characters in the ſoule might in ſome ſort be ſuch as hath beene ſaid, though they be often mutually diffuſed one through another, as if two ſhould write with the iuice of Onions vpon the ſame paper, the one not knowing what or where the other had written; or that their faſhion by the ſoules too deepe immerſion in this fluxible matter might be ſo ſoiled, that they could not be read, but by confuſed coniectures, as letters written in moiſt paper; or it may be a Platonicke would require ſome chimicall purification of the ſoule vnto the extraction of the diſtinct and proper idea of truth: how ever it be, it is an error common to him and ſome Divines, but very inconſequent to other points of both their doctrines, that the ſoule of Man though truly immortall ſhould be of the ſame nature with angelicall ſubſtances, which are neither apt phyſically to informe bodies, nor to participate of their infirmities, or to looſe their firſt naturall light, although they were impriſoned or confined within them.
2. More pertinently to the point propoſed it may be queſtioned whether every ſpecificall nature, which we vnderſtand or know, haue a diſtinct and ſeverall character anſwering to it in the ſoule. Or whether the fabricke or compoſiture of the vnderſtanding it ſelfe includes onely ſuch a vertuall ſimilitude to the formes or eſſences of all things; as the organ of every ſenſitiue
facultie doe to all the proper obiects thereto belonging. The perception or repreſentation of greene colours is not (I take it) made vpon any one part of the eye whoſe conſtitution hath more particular affinitie with greene then with blew or red: but the whole humour wherein viſion is made, being homogeneall, hath not colour in it actually; is not more inclined to one then to another; framed of purpoſe as an Aequilibrium or indifferent receptacle of all impreſſions in that kinde; as apt, according to every part as any, to receiue the ſhape or image of any one colour as another. Nor doth the common ſenſe perceiue ſounds and colours by two Heterogeneall parts, whereof the one doth better ſymbolize with hearing, the other with ſight: rather the internall conſtitution of this facultie includes an Homogeneall aequabilitie of affinitie vnto both theſe ſenſes.
3. The ſoule of man being created after the image of God (in whom are all things) though of an indiuiſible and immortall nature, hath notwithſtanding ſuch a vertuall ſimilitude of all things as the eye hath of colours, the eare of ſounds, or the common ſenſe of theſe & other ſenſibles, woouen by the finger of God in its eſſentiall conſtitution, or internall indiſſoluble temper. Out of mixt bodies are drawne by art Quinteſſences, whoſe ſubſtances (though ſubtile and homogeneall) vertually containe the force or efficacy of many ingredients. The ſame proportions which theſe Quinteſſences haue to their materialls, hath the ſoule of man to all ſenſible creatures, of which it is the pure extract or perfection, in nature and eſſentiall qualities more reſembling celeſtiall then ſubluminary ſubſtances,
albeit vertually including as great affinitie to ſublunaries as ſpirits or Quinteſſences doe to their compounds out of which they were extracted. From this vertuall ſimilitude which our ſoules haue with all things, ſprings our eager thirſt after knowledge, which is but a deſire of intimate and intire acquaintance with their nature and properties; beſides which meanes, there is in truth no other poſſible for them to come acquainted with themſelues. The more they vnderſtand of other things, the better they vnderſtand themſelues. Hence ſaith the Philoſopher, Intellectus cum factus fuerit omnia, intelligit ſeipſum, When the vnderſtanding is made all things, it vnderſtands it ſelfe. Nor could we take delight in the knowledge of any thing, vnleſſe in knowing it the ſoule did know it ſelfe, and become more intimate with it ſelfe. It is as truely ſaid optimus, as proximus quiſ
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ſibi, nothing could deſire its owne preſervation moſt, vnleſſe its owne entitie were to it ſelfe the beſt, and moſt to be deſired, if it knew rightly how to enioy it ſelfe. The reaſon why Simile gaudet ſimili, is becauſe the actuall ſympathie which mutually ariſeth from preſence of like natures in creatures ſenſible or reaſonable, cauſeth their ſeuerall identities to reflect vpon themſelues, and each as it were to perfuſe it ſelfe with its owne goodneſſe, which it liketh beſt, but whereof, without ſuch mutuall provocations it was vnapprehenſiue or vncapable; nothing can rightly ioy but in the right fruition or enioyment of it ſelfe. Senſe which is the foundation of pleaſure, is but a redoubling of the ſenſitiue qualitie or temper vpon it ſelfe. Touch is but an apprehenſion or feeling of its owne tactike
qualities, being actually moved by other of the ſame kinde. If this motion be according to nature, it is pleaſant, and this pleaſure is but a reflection of the mo
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ue facultie vpon it ſelfe, or motions fruition of it ſelfe. The delight in like manner which we reape from contemplation, is but a reflection of theſe vertuall Idaeas or internall characters, which are inſtampt vpon the very ſubſtance of the ſoule, as the colour of fire is in blades newly come out of the forge. The divine nature hath fulneſſe of ioy in himſelfe and of himſelfe, being all-ſufficient to contemplate and intirely to enioy his owne infinite goodneſſe, without any externalls to caule or occaſion ſuch reflection as we neede. The Angelicall natures can thus likewiſe reflect vpon themſelues and enioy as much felicitie as they contemplate of their owne entitie, both which they haue from and in their Creator. The ſoule of man in as much as it hath ſome reliques of Gods image in it, muſt needes haue ſome ſeedes of morall, beſides tranſcendentall goodneſſe, neither of which it can of it ſelfe inioy, becauſe not able to reflect vpon it ſelfe, or contemplate the ſeedes of truth and goodneſſe imprinted in it, without the helpe of ſome externalls ſympathizing with them & provoking them to make ſome Criſis of their owne inherence. All the felicitie any nature is capable of, is the entire vncumbred fruition of its totall entitie; the onely meanes of mans fruition of himſelfe or of his owne ſoule, is his knowledge. The full meaſure then of mans felicitie muſt conſiſt in the mutuall penetrations & embracements of entitie and knowledge; when theſe be thus intimately and exactly commenſurable according to every degree
of diuiſibilitie which either of them hath, there can be no more addition of delight to the humane nature, than of water to a veſſell full to the brimme. And ſeeing as well our entitie as knowledge doth eſſentially and intirely depend on God, it is impoſſible our ioyes ſhould be full, vntill we ſee him, and our ſelues in him. In this life as we know, ſo are we happie but in part, or rather in ſpe not in re, when we ſhall know as we are knowne, we ſhall be wholly and fully happy. In the meane time to bring our ſoules acquainted with other of Gods workes, or themſelues wherein they ſee him darkly as in a glaſſe, the helpe or miniſtery of ſenſitiue informations is alway or to moſt men neceſſary. For as a cunning architect may contriue the exact frame of a pallace, or a Geographer the proportion or faſhion of a Country in his phantaſie, and yet cannot expreſſe the true conceit of either vnto others but by ſome viſible Mappe or Modell: ſo although the intellectiue ſoule beare the exact ſimilitude of all things imprinted in its ſubſtance, yet is it not able to expreſſe or repreſent it to it ſelfe, but by ſenſitiue formes or phantaſmes, whoſe repreſentation ſometimes pleaſe, ſometimes diſlike this ſupreame facultie, as the apprentice his workmanſhip oftimes doth his Maſter, becauſe not conformable to that artificiall idaea which he hath in his phantaſie. Nor can it any way diſparage this ſimilitude that the architect, and he to whom the repreſentation is made, are two divers parties; for ſo the intellectual ſoule, though but one in the worke of vnderſtanding, vndergoes two parts; one to repreſent, another to iudge of the repreſentation; the latter is wholly its owne. In performing
the former it alwayes vſeth the helpe and miniſtery of ſenſe. We may conclude then as we began; It is impoſsible the vnderſtāding ſhould be diſpleaſed with any ſenſitiue repreſentation, or cenſure of their ſuggeſtions, either as falſe or vnperfect, vnleſſe it had ſome ideall rule or copie pre
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xiſtent, from which the diſproued repreſentations doe varie. Although it cannot apprehend this copie diſtinctly, or diſcerne the true figure of its owne idaea, vntill it light vpon ſome phantaſme, or ſenſible modell, that may exactly fit or cauſe it reflect vpon it ſelfe. Thus by touching the former difficultie as neerly and cloſely as we could, and this Treatiſe would permit, we haue beene enforced in a manner to grate vpon the ſecond which now preſents it ſelfe to more particular and full diſcuſſion.
CHAP. XIII.
Of the office or ſervice which the Phantaſie performes vnto the actiue vnderſtanding or contemplatiue facultie, for the right apprehenſion or diſcernement of truths ſpecially vnſenſible.
1. THe Ariſtotelian Maxime, Non intelligimus niſi ſpeculando phantaſmata, Wee doe not actually and diſtinctly vnderſtand, but by ſpeculation of Phantaſmes; no Platonicke, I take it, would deny, but whether the Phantaſmes rowſe or ſtart the latent notions, or rather be ſtirred or rowſed themſelues by the neceſſary cōnexion wch the phantaſie hath with the vnderſtanding, thus ſeeking to expreſſe or figure its owne indefinite conceits, is queſtioned
by ſome which deny all effluxions from obiects ſenſible, or at leaſt all permanent impreſſions of their formes, or images vpon the organs of ſenſe. Whiles ſenſible obiects (for example, colours) are preſent, they grant a reſultance of ſuch a forme or ſtampe of them in the eye, as the ſeale imprinteth in the wax, which notwithſtanding ſtraight way vaniſheth with the removall of the obiect, onely the ſenſitiue facultie (in their Philoſophy) being thus farre acquainted with them, can tranſforme it ſelfe at its pleaſure into the ſame likeneſſe againe, as a cunning Actor can imitate any mans motions, ſpeech, or geſture, whom he hath heard or ſeene, and the more he converſeth with him, the better will his imitation be. This manner of producing phantaſmes I muſt confeſſe is moſt agreeable to the vſuall manner of producing effects more reall, which haue no ſenſible forme or ſhape. Thus when one yeawnes, another yeawnes, and many motions begun in one, excite the like in others, not by impreſſions of their formes, but by meere imitation. The bloud of many beaſts will riſe at the ſight of red colours, whoſe formes or images cannot be imprinted vpon it, becauſe more red than they. But bloud, being like them, it is excited by their preſence or repreſentation made in the eye; and ſo may this forme, or repreſentation it ſelfe be onely excited by the preſence of the reall obiect. In like manner may the actuall motion or repreſentation of the phantaſme, excite the intellectuall notion anſwering to it. For, the intellectuall facultie, being more actiue then ſenſe, may from the vertuall ſimilitude which it hath with all things, put on the actuall ſhape of any which ſhall be
repreſented, or ſuggeſted to it. The manner we may conceiue to be ſuch as if the eye could repreſent any colour being once named, without the preſence of a reall obiect. By this declaration we may conceiue how the phantaſmes doe raiſe a conceit of an higher or different nature, then they formally repreſent. As red colours doe not onely produce their owne reſemblance in the eye, but withall ſtir or moue the bloud; ſo attentiue inſpection of ſenſible effects moſt exactly repreſented in the phantaſie, may ingender a conceit of an inviſible and latent cauſe, which we cannot diſtinctly figure or expreſſe, and yet be more raviſhed with the conſideration of it, then with the exacteſt repreſentations poſſible of that which cauſed it. The manner of our delight in this caſe is wrought as it were by a ſecret ſympathie or contract not apprehended, as ſhall herafter be declared. The like ſymptomaticall conceits oftimes accompany the formall repreſentations of meere ſenſe; as ſight of the Wolfe imprints with his bodily ſhape a terror in the ſilly Lambe, whereof there can be no diſtinct or formall repreſentation. So with the ſhape or phyſiognomie of ſome men, a ſecret diſlike doth often inſinuate it ſelfe into our phantaſies, of which we can giue no better reaſon than the Epigrammatiſt doth, though that no better than the Lambe perhaps could giue why he flies the Wolfe, could this ſilly creature ſpeake:
Non amo te (Sabidi) nec poſſum dicere quare,
Hoc tantum poſſum dicere, non amo te.
I loue thee nought, Sabidius, ne can I tell thee why.
T'is all I wote, I loue thee not, ne can I loue thee, I.
2. It is queſtionable whether motion make any diſtinct impreſſion, or repreſentation vpon the ſenſes, or affect them onely by concomitancie with obiects properly ſenſible, eſpecially with the ſenſes of ſight and touch. Howſoever it be, apprehenſion of time we haue ſmall or none, ſaue onely by motion; nor can we limit or bound the parts of the one but by deſigning ſome definite and conſtant parts of the other. He that neither dreames nor ſtirres whiles he ſleepes by night, thinkes he is but newly lain downe when he awakes; whereas he that lies waking the ſame time, would thinke a ſhort night longer than a ſummers day. How the yeare goes about we could not tell, but by the motions of the heavens; what a yeare is we cannot better expreſſe, than by the Sunnes revolution from ſome point of the Zodiack to the ſame; nor what a day is but by its circumvolution in a part of the Aequinoctiall, or other parallel circle. An houre likewiſe we define by the elevation of the Zodiack fifteene degrees aboue the Horizon. Thus the Philoſopher defineth time by motion numbred or diſtinguiſhed into parts, which definition notwithſtanding is not eſſentiall but cauſall or connotatiue. For as place ſurmounts all magnitude or ſurface phyſicall (ſeeing the higheſt ſphere is as properly in its place as any lower) ſo time is tranſcendent to all kind of motion, and hath a conceit more abſtract and metaphyſicall, though not eaſie to be expreſſed without motion. Ioſhua in purſuing the Amorites loſt no time by the Sunnes ſtanding ſtill; nor ſhould we Students gaine any, albeit the heavens ſhould double their wonted pace, or the Starres elevate themſelues thirtie degrees in the ſpace, a common-houre-glaſſe
is in running. Or though both clockes and houre-glaſſes moved twice as ſwiftly, as now they doe, time would be the ſame, but ſo could not the diſtinction or apprehenſion of it be to vs, vnleſſe we knew in what proportion their ſwiftneſſe encreaſed; certaine withall that they had an equall and conſtant courſe. If vpon their variation or vnconſtancie we ſhould haue recourſe vnto the motions of our owne ſoules or bodies, or keepe a perpetuall account of time (as for a ſpace Muſicians doe) with our hands; theſe would deceiue vs. The ſame motions or bodily agitations ſeeme much longer to men well nigh wearied, than to ſuch as are luſtie or freſh. Solitarineſſe without corporall imployment ſeemes long and tedious to illiterate ſoules, ſo doth vaine iangling or toyings reall or verball to minds bent for contemplation, becauſe in this latter caſe, men are enforced to take too deepe notice of externall motions; in the former, of their owne vnſetled cogitations or working phantaſies. All ſickneſſes, paines, or eager expectations, whether of releaſe from evills, or of accompliſhing vehement deſires or hopes, doe double or treble the length of time in our conceit according to the exceſſe of paines or pleaſure felt or expected. The reaſon is becauſe the notice of every ſeverall motion is more deepe and pearcing, and the motions are in a manner multiplied. In ſickneſſe there is a conflict betwixt nature and the offenſiue humour, both which haue their ſeverall ſwayes or motions. In expectation likewiſe the ſoule is moued two wayes, and being thus affected the difference betwixt our conceit of times length, and theirs that paſſe the time in ſport
and merriment, is much what ſuch as is betweene their progreſſes or menſurations which runne the ſame race for length, the one directly and by a ſtreight plaine way in ſummer, the other by way of indenture, or in winter, or in a deepe ſoyle. All theſe argue time to haue a nature of its owne diſtinct from motion more abſtract and immateriall. And if we conſider it onely indefinitely or vnder the generall conceit of ſpace contradiſtinct to diſtance locall, the conceit of it is as familiar & obvious as of any thing ſenſible, but very hard to define what it is diſtinctly, as S. Auguſtine who hath ſifted this point as accurately as any Philoſopher could doe, well obſerues.
3. Quid autem familiarius, & notius in loquēdo commemoramus, quàm tēpus? Et intelligimus vtique cum id loquimur, intelligimus etiam cum alio loquente id audimus. Quid ergo eſt tempus? Si nemo ex me quaerat, ſcio, ſi quaerenti explicare velim, neſcio. Lib. Confeſs 11. cap. 14. Sed quomedo minuitur, aut conſumitur futurum, quod nondum eſt? aut quomodo creſcit praeteritum, quodiam non eſt? niſi quia in animo, qui illud agit, tria ſunt. Nam expectat, & attendit, & meminit; vt id quod expectat, per id quod attendit, tranſeat in id quod meminerit. Quis igitur negat futura nondū eſſe? ſed tamen iam eſt in animo expectatio futurorū Et quis negat praeterita iam non eſſ
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? ſed tamen adhuc eſt in animo memoria praeteritorum. Et quis negatpreſens tempus carere ſpatio, qu
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a in pūcto praterit? ſed tamen perdurat attentio, per quam pergat
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beſſe quod aderit. Nonigit
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longum tempus futurū quod non eſt; ſed longū futurū, long a expectatio futuri eſt. Ne
que
〈◊〉
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mpus prateritum, quodnon eſt, ſed longum prateritum, longa memoria prateriti eſt
What is there either more familiar or better knowne in ordinary diſcourſe than time? And ſurely we vnderſtand our ſelues when we mention it, wee doe not miſtake others when wee heare them talke of it. What then is time? If no man aske me this Queſtion, I can tell. But if any man ſhall vrge me to expreſſe the nature of it, I am at a ſtand. He finally concludes, That time future or to come cannot properly be ſaid long, becauſe it is not. But our expectation of it (who haue ſoules, whoſe ſoules likewiſe haue their true and proper duration) is long. Time paſt likewiſe is not properly long, but our memory of that which is paſt, and now is not, continues ſtill and is long
Vide Plotinum Eunead. 3. lib. 7.
.
As we could not meaſure or account motions, vnleſſe our ſoules had ſome internall motions, or numerable deſignements, nor conceiue of time without an imbred ſenſe of our owne duration or extenſion of our exiſtence: So neither could we vnderſtand any thing without vs, vnleſſe we had ſome vertuall ſimilitude of them within vs, as homogeneall and commenſurable to their formes or eſſences, as our internall duration is to the duration of externalls. As much as in this whole diſcourſe we doe, he did ſuppoſe which ſaid Homo eſt menſura rerum omnium, Man is the meaſure of all things. Howbeit to the diſtinct expreſſion of theſe internall ſimilitudes, or latent meaſures of all things the correſpondency of Phantaſmes either borrowed from ſenſe, or framed by imitation of ſenſibles, wherwith our ſoules haue beene acquainted, is alway neceſſary. For this reaſon in this life we cannot apprehend, at leaſt not comprehend, things vnſenſible and immateriall in ſuch manner as we doe matters ſenſible, eſpecially viſible. But to recompence this defect, the reaſonable ſoule is more affected with the tacite indefinite ſuggeſtions, or internall notions of ſome things vnſēſible indiſtinctly notified, than with any ſenſitiue repreſentations. And no marvaile, ſeing the ſimilitude betwixt her and them, is more immediate and exact, their ſympathie (though ſecret) more internall, their kindred proper and intire. With ſenſitiue obiects ſhe hath onely alliance or affinity by matching with corporall organs, without whoſe mediation no bodily or materiall natures finde any acceſſe vnto her, nor can ſhe be delighted with their preſence, vnleſſe ſhee ſee them, or diſtinctly view their proper
ſhapes or figures. Diſcourſes of colours doe little delight a blind man, although his other ſenſes be exact; he that is deafe is as incompetent a judge of ſoundes, albeit indued with perfect ſight and accurate knowledge of all colours. In reſpect onely of theſe or other proper obiects of ſenſe, that common Maxime in the proprietie of ſpeech, is true; Nihil eſt in intellectu, quod non prius erat in ſenſu, that is, There can be no proper intellectuall cōceit of things ſenſible, vnleſſe they be firſt formally repreſented to ſenſe and diſtinctly perceiued by it. Fully equivalent to this Maxime thus limited (whether for vſe or extent) is that other Maxime; Deficiente ſenſu deficit eiuſdem ſenſus ſcientia; For him that is blind or deafe from his natiuitie, to be either a skilfull painter or muſician, it is impoſsible. Howſoever, as well for attaining ſuch knowledge of things immateriall as in this life we haue, or for rightly conceiuing of things ſenſible, the phantaſie ſerues as a glaſſe to the vnderſtanding, and the motion or agitation of phantaſmes, as a Nomenclator to the inherent notions, whoſe notice or expreſſion we ſeeke, whoſe apprehenſion till we light on phantaſmes fitting, is but ſuch as we haue of matters which we well know we haue forgotten, but cannot diſtinctly call to minde. Yet, if other ſhall gueſſe or name divers perſons or places (ſuppoſe the names of men or Cities, were the matters we had forgotten and would call to minde) we can eaſily diſcerne whether they miſſe or hit, when they goe neere, or wide of that we ſeeke, becauſe in hitting or comming neere they ſtart either the former diſtinct repreſentation we had of it, or ſome eſpeciall circumſtance that drawes it nearer to the ſecond birth, or new apprehenſion.
After the ſame manner doth the intellectuall ingraffed notion, before it be diſtinctly apprehended, either miſlike the ſuggeſtion of ſundry phantaſmes, as apt rather to ſmoother or obſcure than to manifeſt or expreſſe it, or like of others as comming neere it, or being ſome neceſſary adiunct of it: but finally approues onely ſuch as haue exact correſpondency with it, or cleerely repreſent it to it ſelfe or the intellectiue facultie wherein it reſides or moues. Hence perhaps may that maine queſtion of queſtions be aſſoyled, How wee become certainly perſwaded of any truth: this certaintie can never be wrought but by a repercuſsion of the ingraffed notion vpon it ſelfe. Thus in all contemplations fully evident & certaine, we feele a gratefull penetration betweene the obiect knowne, and the facultie knowing, and as it were a faſtning of the truth found, vnto that part of the ſoule, whence the deſire of it ſprung. The ſoule it ſelfe by this penetration becomes ſo fully ſatisfied, that the inclination which before wrought outwardly, ſeeking where to reſt, delights now rather to retire inwardly and enioy it ſelfe. Our manner of examining the certainty of truth ſuppoſed to be found out is by a kinde of Arietation, a tryall which floating conceits or phantaſmes not perpendicularly ſetled vpon the intellectuall notion cannot abide. And without convenient and ſetled phantaſmes the intellectuall intentions glaunce away without reflection or repercuſſion, and conſequently without all ſenſe or notice of the Idaeall rules or notions whence they flow as lines from their center. Some glimerings they may leaue of their indefinite truth, none of their goodneſſe, as the Sunne-beames
leaue ſome light or impreſſion of light in the middle or vpper region of the aire, none of heat vntill it meet with ſome ſolid bodie to reflect them.
CHAPTER XIIII.
What qualifications are required in the Phantaſie or paſſiue vnderſtanding for performing its dutie to the actiue vnderſtanding, ſpecially for the right repreſentation of matters morall or ſpirituall.
1. FOr avoiding of erroneous conceites as well in matters ſenſible as immateriall, it would be requiſite to knowe ſomewhat more particularly, what qualification is required of the phantaſie, what of the whole humane ſoule, what peculiarly of the intellectuall, and ſupreme facultie which ſets all the reſt a working, and calls all their ſeverall operations to preciſe examination and ſtrict account. Seeing every thing almoſt that is, hath ſome affinitie with others, and nothing can be knowne without ſpeculation of phantaſmes, it will be hard to vnderſtand either more excellent and tranſcendent natures truely, or ordinary matters fully, without varietie of phantaſmes. The next thing that can be required in the phantaſie thus furniſhed with ſtore of modells or repreſentations, is, that it be ſtayed or ſetled.
Non ſum adeo informis nuper me in littore vidi,
Cum placidum ventis ſtaret mare;
I am not ſo ill favoured, I ſaw my ſelfe ere while,
In calmer ſea, a glaſſe moſt true, which can no man beguile;
ſaith the Shepheard in the Virgil.
Poet. But who hath ſeene his bodily ſhape at any time in a raging Sea, or ſwelling ſtreame, although that concourſe or efficiency, which our faces or bodies afford to the production of their owne images or ſimilitudes, be in all places, and all times the ſame. So is the irradiation or agencie of the actiue vnderſtanding in the Philoſophers opinion perpetuall, nor works it by fits or glimering. So we were alwayes alike apt to learne or apprehend, it is alwayes alike readie to make vs vnderſtand. For as nothing can be weary of its eſſence, ſo neither can the intellectiue facultie be of this its proper operation, which as the Philoſopher thinkes, is the ſelfe ſame with its eſſence. The proper eſſence and operation of it, is to diffuſe theſe intellectuall rayes or ingraffed notions of truth: but theſe we alwayes apprehend not, we remember not their apprehenſions, becauſe the paſsiue or faſhionable vnderſtanding (which ſome take to be all one with the phantaſie) is ſubiect to change and corruption, often ſo ill diſpoſed, that either no repreſentations are made in it, or els ſuch as are falſe and vnperfect. This I take to be the Philoſophers meaning in theſe words;
〈 in non-Latin alphabet 〉
. To thinke he ſhould here giue a reaſon, why our ſoules after ſeparations from their bodies remēber not what they knew in them, would make his ſoule I am perſwaded, yet to ſmile, could it but reade the Interpreters gloſſes vpon theſe wordes to this purpoſe.
Not to inſiſt vpon his authoritie, nor to wrangle about his particular meaning in this place, which perhaps he purpoſely left obſcure and doubtfull, all that can be gathered from his reaſon or from experience is this, that the humane ſoule hath a perpetuall operation independent of the body, which ſufficiently proues it to be immortall; but ſo is not humane knowledge, becauſe in the production of it the ſoule muſt be patient as well as agent, and doth not worke vpon it ſelfe directly, but by repercuſſion or reflection. And ſeeing theſe are not wrought without ſome concurſe of the phantaſie, whoſe operations as it ſelfe is, are ſubiect to corruption and change, our Intellection whether it be made by imitation or impreſſion of phantaſmes refined, cannot be perpetuall or immortall.
2. That potentialitie or aptitude which the ſoule hath to be linckt, and made one ſubſtance with the body, muſt needs abate ſome part of that perfection which is in Angels. They are pure actes and perpetually apprehend their owne perpetuall operations: the ſoule of man hath an immortall deſire to doe the like, but is held downe by the earthly and mortall body, whoſe motions and vnruly appetites doe ſtill counter-ſway theſe inbred deſires, which the ſoule hath to contemplate her ſelfe, as containing the ingraffed notions, or ſimilitude of all things. Hence is that which the ſame Philoſopher elſwhere excellently obſerues, that ſenſe and prudence doe in a manner voluntarily reſult from the ſtay or ſetled eſtate of the ſoule without variation. Now theſe diſturbances, or turbulent motions of the ſoule which hinder knowledge,
ariſe for the moſt part from alliance with the body, or from the allurements of externall ſenſes. For his reaſon, as we ſaid, before when bodily calamitie or affliction cut off the hopes of temporary or ſenſuall pleaſure, and vntie or burſt the ſtrings which held vs faſt vnto the pomps or vanities of the world: the ingraffed notions of Gods power or providence, the naturall dictates of conſcience, haue libertie and opportunitie to notifie and expreſſe themſelues. Then as Plinie ſayth, we know our ſelues to be but men, and our ſoules begin to vnderſtand themſelues, and their former errors; they now ſee what precious ſeede was ſowne in them, ſo they had not ſuffered it to be ſmoothered, and choaked with worldly cares, nor ſuffred it to ſtarue by nouriſhing vaine hopes of reaping forraine pleaſures. And yet even whiles the reaſonable ſoule condemnes the ſenſes for hiding this ineſtimable treaſure of ingraffed knowledge, ſhee cannot diſcover it without their helpe; the repreſentation is alwayes effected by ſome concourſe of the phantaſie, in which it is firſt begun, as bodily paine or maladie oftimes manifeſtes it ſelfe not in the part which is principally affected, but in ſome other which hath ſome neere bond of nature, or peculiar ſympathie with it. And the former fault, to ſpeake the truth, is not in ſenſe or phantaſie, but in the reaſonable ſoule which ſuffers her ſelfe to be miſled by theſe her ſervants, whoſe right nurture or making for hunting out latent truthes, is in her power. But as the French by often vſing the Switzers ſervice vpon ſome eſpeciall occaſions, were ſometime Machiavil. ſaid to haue brought themſelues to ſuch a paſſe, that they could
not manage any warre without them: ſo the reaſonable ſoule being vpon neceſſity beholding to externall ſenſes for perceiving obiects ſenſible, by too much relying vpon their informations difenables her ſelfe for more noble imployments. The ſtrict vxorius confederacy which is too oft, enters with theſe two groſſe ſenſes touch and taſte, and her too much familiaritie with their adherents, vtterly diſſolues her natiue correſpondency or acquaintance with intellectuall or more noble eſſences, which are of the ſame deſcent and progenie with her. Thus abuſed or miſinformed as great men are vſually by their ſervants, ſhe neither can deſire, conceiue, nor entertaine truth ſpirituall, but after a faſhion meerely carnall. The originall or manner of theſe preiudices wherewith this image of God is by the ſuggeſtions of ſenſe ſurpriſed, are but ſuch as cōmon experience witneſſeth to be moſt rife in every particular ſenſe: the right frame or conſtitution of whoſe organs, alwayes ſuppoſe a vacuitie of thoſe reall qualities, whereof they are ſole competent, and ſhould be indifferent judges. For if any one of theſe qualities haue once gotten poſſeſſion, and planted it ſelfe in the organ, it excludes all the reſt, or makes what compoſition it liſtes, often charging the externall ſenſe with that, whereof it ſelfe is ſole cauſe. As if any groſſe or malignant humor haue incorporated it ſelfe into the tongue or palate, it either quite takes away all taſte of meates or drinkes, or makes ſuch as are indeede ſweete and pleaſant, ſeeme iuſt ſuch as it ſelfe is. Or if any tincture of brighter colours, whereon we haue long gazed, ſticke in our eyes, it either dazells our ſight, or makes vs thinke other
obiects to be of the ſame hew with that whence it was taken. In like manner doth the contagion of every ſenſe, or ſtudies vnto whoſe pleaſures we are partially or too much addicted, diſſolue that aequilibrium or vertuall proportion, which our ſoules haue with all things, and whereby they are qualified for vnderſtanding their natures, eſſences, or properties. Bewitching delight in Mathematicall ſpeculations (though of all ſenſibles theſe be moſt abſtract and immateriall) hath beene as a falſe glaſſe to pervert the ſight of ſome in matters philoſophicall, and cauſe them tranſforme materiall naturall bodies into imaginary or motionleſſe figures. From this roote ſpring all tranſformations of the divine nature, or attributes, whether in the Heathen, the Romaniſts, or true profeſſors. Of the particular branches, with the two remedies to prevent their growth (Purification of the heart, and Sublimation of our ſpirit) ſomewhat ſhall be ſaid by Gods aſſiſtance in ſome Treatiſes following. Thus much onely was here to be praemiſed, That our ingraffed notions of Gods goodneſſe or inclinations either naturally are, or by evill cuſtome become indefinite and indiſtinct, more flexible to goodneſſe ſenſible, than to intellectuall; to carnall, than to ſpirituall; alwayes apt to ſettle, or continue their courſe, where they finde firſt iſſue or vent, and to be moſt addicted to their olde acquaintance.
CHAPTER XV.
In what ſenſe it is commonly ſayd that Senſe is of particulars and the vnderſtanding of vniverſalls. Of the manner how ſenſe miſinformes the vnderſtanding, with ſome generall advertiſements how to prevent its miſinformations.
1. THat pit wherein Democritus imagined Truth to be buried, was queſtionleſſe the heart of man. Not much vnlike vnto his riddle, was the ſaying of the wiſe King; Counſell in the heart of man is like deepe water, but a man of vnderſtanding will draw it out. Prov. 20. verſ. 5. But he muſt be a man of vnderſtanding indeed, that can draw any conſultations God-ward out of his owne heart. The reliques of Gods image in vs, are ſo buryed in ſenſe, that no intellectuall conceit of his goodneſſe can be faſhioned without his eſpeciall providence, & the beſt that can be faſhioned by his providence, muſt be revived by his ſpirit.
2. Senſe, ſaith the Philoſopher, is of Particulars; and every Particular in his language, though preſented to ſenſe, but as one, includes an heape, or cluſter of ingredients, or circumſtances; every one in nature much different from other. We ſee the quantitie, the colour, ſhape, and proportion of Socrates, with other adherents not meere Socrates, or the Individuall humane eſſence. Senſe then is of concretes or congeſts, not of abſtracts, or eſſences, whether apprehended as vniverſall, indefinite, or ſingularized. Thoſe things
we are properly ſaid to vnderſtand, whoſe natures, or entities are repreſented vnto vs as pure, and immixt, and as it were diſſolued from the bundle, wherein they were apprehended onely in groſſe by ſenſe. Whatſoever we diſcerne can be truely avouched, or denied of any thing thus conſidered apart, and limited by its owne proper bounds, muſt needs be avouched, or denied of every like nature ſo conſidered. And ſeeing things are thus conſidered by the vnderſtanding onely, to whom this power of ventilating, and ſifting Phantaſmes, or of diſſolving, or ſevering thoſe combinations which delude ſenſe, properly belongs; Intellection, or vnderſtanding is ſaid to be of Vniverſalls, not of Particulars. Every nature thus abſtracted, or conceived onely by it ſelfe, without any forraigne adherents, or admixture, ſerues as a common meaſure for comprehending all of the ſame kinde, and is apt to found an vniverſall Rule, or definition. The falſhood, or imperfection of all Rules ſuppoſe ſome precedent defect in the abſtracting, or diſſolving the parts, or ingredients of ſenſitiue repreſentations. Many things we cannot rightly, or perfectly conceiue but by compoſition of phantaſmes, which can never be rightly compounded, vnleſſe they be firſt rightly diſſevered, or abſtracted. Sometimes we may attribute that to one nature, or ingredient, which is proper to ſome other, linked with it in the ſame ſubiect, but not diſcerned; and then the obſervation is falſe, or true onely ex Accidente; vt Muſicus aedificat; as if a man ſhould thinke a Metrapolitane ſhould doe that as privie Counſellor, which belongs vnto his ſpirituall place, becauſe the actions of both
kindes proceede from one and the ſame partie, who notwithſtanding is indued with a twofold authoritie. Sometimes againe we may attribute that to one circumſtance, or ingredient, which ioyntly iſſues from two, or more. And in this caſe the Rule failes, when the Conjunction is diſſolved. As if we ſhould thinke the Moone ſhould alwayes be Eclips't when it is in the full, or when after exact calculation it is found to haue the ſame diſtance from the Sunne, which had beene noted by vs in two or three former Eclipſes. For equality of the Moones diſtance from the Sunne, vnleſſe it fall out in the Eclipticke line, is not ſufficient to inferre this effect, if an Eclipſe, or deficiency may properly be tearmed an effect. This is a rule moſt vniverſall, and tranſcendent [That every Rule which holdes true in ſome caſes, and failes in others, is taken from ſenſitiue obſervations, or preſentments not perfectly ſifted, or abſtracted, whoſe ingredients notwithſtanding diſſociate themſelues in thoſe particulars, wherein they faile.] Thus Hippocrates Rules of Windes, and Waters held true in thoſe Regions, wherein he made his obſervations, but not in ours: becauſe the ſoyle, which lay Eaſt, Weſt, North, or South of his habitation was of a different temper from thoſe Countries, which haue the like ſituation (in reſpect of the Heavens) from vs. Many rules againe are oftimes not acknowledged ſo generall as they are; becauſe we take ſome concurrence of circumſtances, or accidents, or ſomewhat annexed vnto the latent nature, whence the effect i
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deriued, as a concauſe, or neceſſary condition, when as it was onely preſent, not acceſſary to the event. Thus many people in this Land are afraid to begin a
good worke vpon the ſame day, that Innocents day fell on the yeare before: becauſe they held the circumſtance of time as a neceſſary concurrent to proſperous proceedings. And vnleſſe experience did teach the contrary, a meere diſputant would hardly graunt hot water could quench fire; becauſe it wants that qualitie, which may well ſeeme to be as a neceſſary concurrent to the deſtruction of the contrary forme. The evidence of this event hath occaſioned Philoſophers to obſerue a propertie in the fire diſtinct from heate, and another in the water diſtinct from colde, perhaps in part from moiſture. Which properties ſenſe without the helpe of vnderſtanding could never haue diſtinguiſhed from heate or cold. Thus are heate and cold for want of like abſtraction taken for thoſe qualities, wherein the Medicinall vertue of hearbs or other phyſicall ſimples properly conſiſts. He that never had ſeene any creatures indued with ſenſe, and motion, but ſuch as with theſe haue reaſon; no reaſonable creatures but Ethiopians, nor blackneſſe in any ſubiect, but in this kinde of men, would imagine all thoſe to be one, or each to inferre others preſence. And if the vnderſtanding ſhould not vpon new obſervations correct ſenſe, theſe collections would preſently offer themſelues. [Whatſoever hath ſenſe, or motion, or is blacke▪ is indued with reaſon, and diſcourſe; [Whatſoever is not capable of theſe latter adiuncts is vncapable of the former]. But once obſerving motion, or ſenſe in many creatures wanting the vſe of ſpeech, or obſerving many men whoſe complexion is farre from blacke, or blackneſſe in diverſe ſubiects, which neither haue life, motion, ſenſe, or reaſon; the abſtraction
of each from other offering it ſelfe, would manifeſt the folly of former inferences. Generally, the more in number, and more different in nature the ſubiects be, wherein we obſerue any accident, or propertie▪ the more eaſie and evident is the abſtraction of it from others, with which it often hath coniunction. The true reaſon why
Algazel in his Logick. Mathematicall rules are ſo perſpicuous and evident, is becauſe lines and figures are found in every matter, that is ſubiect to ſenſe, as numbers and vnities accompany all things we can vnderſtand. Quantitie we may finde in many bodies without any ſuch concomitance, as it had in others. For ſundry ſubſtances much differing in all things elſe, agree onely in ſhape, or figure. But where one attribute, or qualitie is linked with another in all, or moſt ſubiects, wherein either can be found, the diſtinction betweene them is more difficult, vnleſſe they belong to ſeverall ſenſes, or ſo belonging we vſually confound their cauſes, or obſerue ſmall diverſitie betwixt them. Seing permanent colours are not vſually ſeene but in mixt bodies, and all mixture is wrought by heate and colde, moyſture and drineſſe; we often imagine the diverſity of colours ſhould ariſe from the diverſe mixture of theſe prime qualities (as they are reputed) when as the diverſitie indeed is from the mixture of two more ſimple, more immateriall, and more generall and prime. As light and darkeneſſe were firſt created: ſo their of-ſprings, or propagations (Opacitie and Perſpicuitie) haue firſt place in all bodies, alike communicable, to ſingle, or compounded, to corruptible, or incorruptible ſubſtances. There is no mixt body without their mixture, and oftimes
where the one is really, the other there will be by participation, whether in the elements, or in bodies perfectly, or imperfectly mixt. Vide Antonium Scarnalion de Coloribus. From the different proportions of their mixtures, or combinations ariſeth all diverſitie of colours. It skilleth not whether the fire were hot or cold, or whether the coales were dry or moyſt, ſo the one be bright, and the other ſootie or duſtie; the flame at firſt kindling will ſeeme blacke, afterward reddiſh, or blewiſh, laſtly yellow, and ſplendent. The originall of reall colours (as they call them) is no other, onely the perſpicuitie, and opacitie, whence they ſpring are more permanent, as being deeper incorporated into the matter, and the bond of their mixture more firme.
3. Moſt obiects (as they are preſented to vs by ſenſe) reſemble the firſt Chaos, or confuſed Maſſe. The vnderſtanding by ſifting, and ventilating the ſeverall ingredients, and aſſigning ſuch as are of like natures (ſorted together) to their ſeverall, and proper places, imitates the great Creator of the world in extracting light out of darkeneſſe, and diſtinct bodies out of confuſed heapes, and pure celeſtiall ſubſtances out of earthly droſſe. The right conſtitution of every Art or Science, is a kinde of Creation, and their Inventors come neareſt to God in wiſedome; yet not herein to glory, or reioyce, ſaue onely that by this cleare reſolution of every effect, or obiect into its ſimple and prime Elements, the beames of the Creators wiſedome, and diſtillations of his goodneſſe, which lay buried in the confuſed Congeſts, which ſenſe preſents, become cleare and ſenſible, if the winde be once touched with grace, which ſhould never
be excluded, but full implored in the ſearch of what truth ſoever. For no truth can be ſo meane, or ſlender, but being made cleare, and evident, it may elevate the minde, to which it ſo appeares, to contemplation of the firſt truth, and is as a ſtep or approach to that light, which is inacceſſible. Nor was it the ſearch, no not the curious ſearch of Sciences naturall, Aſtrologicall, or Politicke, but the profeſſors ſlouthfull readineſſe to relie vpon the repreſentations of ſenſe not accurately ſifted, from which theſe three maine ſtreames of Atheiſme before mentioned did firſt iſſue. All three (with the ſource of Superſtition, or Idolatrie to be proſecuted in the next Cap. 18. Sect. 3. Diſcourſe,) we may deriue from a further head, then there we did, and ſomewhat more particular and proper, then was now intimated.
4. It is a dictate of nature engraffed in all [That every thing, which before was not, muſt haue a cauſe of its now being]. And if the cauſe manifeſteth not it ſelfe in the production, we are ready by nature to father the effect vpon that, which is repreſented by ſenſe as neareſt vnto it. Thus the Philoſopher tooke the matter, the Aſtrologer the ſtarres for ſole or chiefe cauſes of all things: the Politician his owne plots for principall accompliſhers of all thoſe proiects, whereto they concurre as the dropping of a petty Conduit to the overflow of a mightie river, out of which the whole ſtreame, which feeds it, and many other, was firſt cut. And if the event be ſuch, as hath no permanent duration, or fixt ſeate, but falls out now and then without any certaine obſervation; the time, and place, wherein it was brought forth, are vſually ſuppoſed
to be ſole compartners in the begetting, or conceiving of it; and ſhall according to the goodneſſe, or badneſſe of this their ſuppoſed broode, reape the ſame praiſe or diſpraiſe, the ſame thankes or imprecations, which Parents, or Tutors haue for furniſhing the Common-weale with towardly, or vngracious plants.
5. Nor doth ſenſe entiſe vnto Atheiſme, or Idolatrie, onely by putting that vſuall fallacie of non cauſa pro cauſa vpon the vnobſervant. But this error ſuppoſed, ſeeing the linke betwixt cauſes, and their effects is moſt ſtrict, the multiplicitie of the one ſuggeſts a multiplicitie of the other. So doth every tearme of Relation multiplied in the Individuall, occaſion vs to conceiue a like number of correlatiues. The ſame error often inſinuates it ſelfe into the proper acts of vnderſtanding. For no things in Nature truely diverſe can be ſo indiviſibly, or eſſentially continued in repreſentations made by ſenſe, as the obiect, or nature conceived by vs, and our intellectiue conceit of it: no things really different more apt, than theſe to preſent themſelues as one. Now ſeeing our vnderſtandings cannot comprehend the entire entitie of many natures in themſelues moſt intelligible by one conceipt, but muſt view them peece-meale, as we doe many ſided bodies, or meaſure them by reiteration of the ſame or like acts, as we doe large quantities by often application of the ſame palme or ſpanne. We ſlide by this meanes into a common error of imagining as many diſtinct natures conceived, as we frame conceipts of it, being indeed but one, and the ſame. Thus doth error become circular; for by conceiving
things by nature diverſe whileſt repreſented in one heape or cluſter, or mutually linked together, to be but one; we come to imagine that, which is but one, to be many. Sometimes we imagine a diverſitie in the cauſe, which is ſtill one, and the ſame, from See cap. 18. Sect. 3. diverſitie of Place and Time, which intrude themſelues into our conceipt of it: And ſometimes againe an vnitie, or Identitie of cauſes, where there is great diverſitie, from the vnitie of time, of place, of temporary or locall adherents, or other correlations alwaies vnited in our conceit. The manner of the Heathens error mentioned by S. Auſtin, was the ſame, onely different in the matter. Aliquando vnum Deum res plures: aliquando vnam rem Deos plures faciunt
Auguſt. de Civit. Dei. lib. 7. c. 16.
. If theſe errors vſually obtrude themſelues in matters ſenſible, whereof we haue diſtinct, and formall repreſentations, their inſinuations muſt needs be more frequent in matters meerely intellectuall, of which we can haue no ſpecificall reſemblance, but muſt be enforced to mould them in ſome ſenſible conceipt. Things rare and admirable, though in their own nature viſible, yet not ſeene by vs, but knowne onely by report or fame, we cannot better apprehend, then by comparing them with the beſt we know of the ſame kinde.
Vrbem quam Romam dicunt, Meliboee, putaui,
Stultus ego huic noſtrae ſimilem.
Foole that I was, great Empreſſe Rome be crown'd with loftie Towers,
I ween'd t' haue beene ſome Market Towne, not much vnlike to ours.
Though Mantua had beene a meaner Towne, then it was; yet being the faireſt, and beſt he knew, his diſtinct conceipt of Rome vnſeene could not haue ſurpaſſed the Idea of it, ſaue onely by addition of ſome ſtreets, or greater ſtore of ſuch ornaments, as he had obſerved in building. But his error vpon the view of Rome was eaſily rectified, albeit the manner of his miſconceipt, the partie in whoſe perſon he ſpeakes, could not better expreſſe vnto his fellow, then by miſtaking the damme for the ſuckling:
Sic canibus catulos ſimiles, ſic matribus haedos Nôram.
nor the meaſure of it better than by comparing the Cypreſſe with lower ſhrubbes.
Verum haec tantum alias inter caput extulit vrbes,
Quantum lenta ſolent inter viburna Cupreſsi.
But ſure this Cittie other Townes, in ſtate no leſſe exceedes,
Then Cypreſſe tall wild limber vines, then pleaſant vines doe weeds.
More groſſe by much will our preſent conceipts of the divine nature appeare, when our faith ſhall be changed into ſight: The beſt remedie not to erre much is to hold our mindes in ſuſpenſiue admiration, not preſuming to be peremptory in particular repreſentations: not to content our ſelues with any reſemblance as ſufficient, though ſome be more apt,
then others for bringing forth a more liuely conceite of his vnconceivable glory, or a more diſtinct apprehenſion of his incomprehenſible wiſedome, or maieſtie, or more determinate notice of his immenſitie, or infinitie: but of theſe hereafter.
6. The ſumme of this Diſcourſe is to admoniſh every one, that meditates on God, or his attributes, to take heede to his imaginations. For beſides the aforementioned puritie of heart, the intention of minde, or vnderſtanding to ventilate, ſift, or illuminate phantaſmes borrowed from ſenſe, there is required a vigilant attention in the judicatiue facultie: otherwiſe the ſame errors, which happen in recalling things long forgotten to minde, or dreames will ſurprize our waking Imaginations of God, or matters divine. He that would remember Timotheus, Theodorus, or Oroſius, vnleſſe his apprehenſion of their names haue beene formerly very diſtinct, and his preſent examination attentiue, would eaſily entertaine in ſtead of them Theotimus, Dorotheus, or Oſorius. In men ignorant of Latine Etymologies, conference will ſometimes be taken for confidence, offence for defence, &c. Now our knowledge of matters vnſenſible, being (as I ſaid before) like vnto reminiſcence, in that we haue but an indefinite or vndeterminate notion of their natures, and qualities; and herein ſhort of them, that we never had an expreſſe, or actuall notion, wherby to examine their reſemblances: the ſubſtitution of any thing, which hath ordinary ſimilitude with them, will hardly be avoyded without great attention. The manner of many errors in this kinde differs onely in degree from ſuch deluſions as fall out in dreames; wherein our
apprehenſions of proper ſenſibles are moſt quicke, and liuely, but their compoſitions, or ſuggeſtions oftimes ridiculous, and abſurd. Such was the temper of the Heathen in reſpect of this Polypragmaticall age. Many effects, which moue not vs, made deepe impreſſion of a Deitie, which they ſtrangely multiplied, or tranſformed.
SECTION III.
Of the originall of Heatheniſh Idolatrie, and multiplicitie of Gods.
CHAP. XVI.
The generall fallacie by which Sathan ſeduced the World to acknowledge falſe Gods.
1. THe manner how indefinite notions of the Deitie did branch themſelues into Idolatrie, though many haue attempted to handle at large, none in my judgement haue ſo directly hitt, as the
Ariſtotle in his Politickes.
Philoſopher doth in a touch, or glaunce. The fallacie was in converting that Maxime, or generall notion ſimply, which was convertible onely by Accident. All conceived of God, as the beſt obiect they could conceiue; whence, many finding contentment to their deſires beyond all meaſure of good diſtinctly knowne before, forthwith collected that to be God, which had given them ſuch contentment. Others more deſirous to gratulate their extraordinary benefactors with more then vſuall reſpect,
then able to diſtinguiſh betweene the ſeverall degrees or ſorts of honor, made bold to borrow ſuch, as was due vnto the divine power (therewith to gratifie men) and ſo by cuſtome or bad example brought poſteritie to pay that as an ordinary debt, which in heate of affection, or vnwildie exuitation of minde, had beene miſ-tendered by way of complement, or laviſh gratuitie. In mindes not well acquainted with the ſeverall kindes of things deſireable, nor with the degrees of their goodneſſe, it is alwayes eaſie for any good of higher degree, or ranke, then hath beene formerly taſted, to intercept that reſpect, or affection, which by rule of juſtice belongeth onely to the beſt. And the affection thus alienated, or miſguided, diſenables our inclinations for aſpiring any higher. For although the capacitie of the humane ſoule be in a manner infinite, and all of vs infinitely deſire to be happy, yet our apprehenſions of goodneſſe, or happineſſe it ſelfe are confuſed, and indiſtinct. The beſt of vs vntill Gods ſpirit become our guide, are no better then blind men, in the choyce of things good. From this natiue blindneſſe of our appetites, and apprehenſions, we infinitely deſire that which firſt or moſt frequently poſſeſſeth our ſoules with delight, though in its nature but a finite good, and our deſires being infinitely ſet on that which is but finitely good, doe dull our ſight, dead our appetite, and abate our capacities of that infinite goodneſſe, which we naturally long after. Thus, as heretofore is obſervedLib. 4 ſect. 3. cap. 6., our deſires of good ends, which admit no bound, or limit, are often taken vp by the meanes, whoſe acquaintance was onely ſought, for better compaſſing
the end. And many yong wits finding vnuſuall refreſhing in extemporary exchange of j
•
ſts, of pleaſant diſcourſe, or in opening ſome veine of Poetry, are in ſhort time brought to confine themſelues wholly to this kinde of dyet; contented to be continually fed with froth; otherwiſe framed for contemplation of ſuch myſteries, as might perpetually diſtill Nectar and Ambroſia.
2. By a wittie reſemblance directly ſubordinate to this generall occaſion of error
•
re intimated, doth the noble Mornay expreſſe the manner of ſome Heathens ſeducements to worſhip the Hoaſt of Heaven.
This (ſaith he) ſo fell out, as if ſome Ruſtique, that thinkes a great deale better of himſelfe, when he hath on his holy daies ſuite, permitted to come within the Court, ſhould miſtake the firſt gawdie coate he mette with for his Prince, or Soueraigne.
Heaven they conceived to be the ſeate, or court of divine powers, and the Sunne, Moone, and Starres, being bodies glorious in themſelues, and ſenſible procurers of common benefits to men; partly by reaſon of their place, partly by that high ranke of excellency, or goodneſſe, which they enioy amongſt the partes of this viſible world, might eaſily be adored for gods, by ſuch as had ſmall, or no reliſh of any other good, than what was ſenſible. Some Barbarians, as is ſaid, to this day thinke vs Chriſtians but a kinde of ſenſeleſſe creatures, for worſhipping a God, whom we neither ſee, heare, nor feele, neglecting the Sunne to whoſe comfortable beames more ſenſes, then one, are beholding. This report, though not avouched by any authentique Relator, whiles related in my hearing by ſome, who avouched
themſelues eare-witneſſes of ſuch expoſtulations with Barbarians, I could not reiect as incredible, becauſe not vnconſonant to Caeſars Narration of the auncient Germanes:
Germani de Deorum numero eos ſolos ducunt, quos cernunt, & quorū aperie operibus adiuvantur; Solem ſcilicet, Vulcanū, Lunam, reliquos nec fama acceperunt. Caeſar Comment. lib. 1.
The Germanes, ſaith he, which worſhipped no Gods beſides the Sunne, the Moone, &c. of whoſe beneficence they were ſenſible. Their manner of life, as is well knowne, was but ſimple, without varietie of trades for ſupplying of neceſſities, much more deſtitute of good arts, or curious inventions for ornament of publique State; otherwiſe their gods had beene more. Vide Forcatulum. lib. 5. pag. 617.
Had the myſtery of Printing (to omit other profitable inventions of moderne Germanes) beene invented in thoſe auncient times, whereof Caeſar writes, Gutenberg of Ments, to whom the Chriſtian world is vnder God moſt beholding for this ſacred Art, might haue beene a God of higher eſteeme throughout Germany, than Mercury, or Iupiter himſelfe, or any other God of the Germanes by Caeſar mentioned. For with moſt people of thoſe times (as Cic. lib. 1. de natura Deorum. & Petrarch. de vita Solitar. l. 1. c. 6. Vide Forcatulum lib. 6. pag. 833. ex Strabone lib. 7.
Zenoes ſcholler had obſerved) any profitable Invention was title ſufficient to chalenge the eſteeme, or honor of a God; even the things themſelues ſo invented, if rare, or extraordinarily beneficiall, were enſtiled with the attributes of divine powers. Thus as the wiſe man had obſerved, the Heathens multiplied their gods according to the varietie of the matters, which they principally deſired, or feared. And Cicero lib. 1. de natura Deorum.
Cotta deriding the Somnolent and ſluggiſh gods of the Epicures, doth in compariſon acquite the Aegyptians from their groſſe foppery, in that they conſecrated no beaſts, but for ſome publique benefit in their opinion received from them.
3. Of publique benefits, freedome from daunger was held a part; whence thoſe beaſts, how loathſome ſoever, vnto whoſe annoyance they were moſt obnoxious, were reverenced and feared as gods. Not the Crocodile, but had his peculiar rites, or pacificall ceremonies: howbeit his worſhippers held it a point of religious policy to hold like correſpondency with Iohneumon, a kinde of water Rat, which devoured this gods young ones. To attribute divine honour vnto beaſts, how beneficiall ſoever, may ſeeme to vs very groſſe, and without ſome other collaterall impulſiue cauſes ſcarce derivable from the former originall of this error. But whatſoever the cauſes might be, experience hath proued the effect not vnuſuall amongſt barbarous people in this age. Sunt etiamnū in Samogithia Idololatrae quampl
••
es, qui ſerpentes quoſdam quatuor brevibus, lacertarum inſtar▪ pedib
••
, nigro, oboeſ
•
que corpore trium palmarum longitudinem non excedentes, Gi
••
o
•
tes dictos, tanquam p
•
tes do
•
i ſua
•
utriunt: eoſ
que
luſtrata domo ſtatis diebus ad appoſitum cibum prorepentes, cum tota familia, quoad ſaturati in locum ſuum revertantur, timore quodam venerantur. Sigiſmund. Baro de Rebus Moſcou. pag. 113.
There be at this day in Samogithia many Idolaters which nouriſh a kinde of Serpents that go or creepe vpon foure ſhort feet like Lizzards, their bodies blackiſh and fat, about ſome three handfulls in length, and theſe they nouriſh as their houſhold Gods. And whileſt they come or creepe vpon ſet daies by ceremoniall invitation vnto their meate, the Maſter of the houſe with his familie attends them with feare and reverence to their repaſt, at their repaſt, vntill they returne vnto their place. It is a ſtrange Narration which this Author in the ſame place commends vnto vs vpon the credit of his Hoaſt. Which how farre it is to be taken, I referre it to ſuch as will take paines to reade the Author himſelfe,
or his words here quoted in the MargineCum priori ex Moſcovia itinere rediens, in Troki veniſſem, referebat hoſpes meus, ad quem fortè diverteram, ſe eodem, quo ibi eram anno, ab eiuſmodi quodam ſerpentis cultore aliquot alvearia apum emiſſe: quem cumoratione ſua ad verum Chriſti cultum adduxiſset, ut
que
ſerpentem, quem colebat, occideret, perſuaſiſſet; aliquanto poſt cum ad viſendas apes ſuas eò reverſus fuiſſet, hominem facie deformatum, ore aurium tenus miſerabilem in modum diducto offendit. Tanti mali cauſam interrogatus, reſpondit, ſe, quòd ſerpentideo ſuo manus nefarias inieciſſet, ad p
•
aculum expiandum, luendam
que
poenam, hac calamitate puniri: multa
que
graviora, ſi ad priores ritus ſuos non rediret, eum patioportere▪ Vide Sigiſmund▪ Baronem de Rebus Moſcoviticis. Pag. 113, 114.
. But leaving theſe barbarous worſhippers of venomous or noyſome beaſts: to adore men well deſerving of them with divine honour, moſt Nations haue beene by nature more prone, and many haue had peculiar impulſions to puſh forward their proneneſſe vnto this ſinne.
4. That God in the ſimilitude and ſubſtance of man ſhould communicate ineſtimable bleſſings to mortalitie, was a tradition vndoubted from the propagation of mankinde. This notion ſuppoſed; That the ſeverall authors of benefits as hard by meanes ordinary or obſervable to be accompliſhed, as they were highly eſteemed, ſhould be taken by ſilly Heathens for gods in mens likeneſſeParū abfuit, quin tot prouocati beneficijs, et praeclarè inventis rebus Gallica gens Saronem ipſum in deorū numerum referret, qui vetuſtiſsimus fuit mos gratiam benemerētibus referēdi, conſ
que
licētiae pro grediens, in barbari quidam, quales Aegyptij bovem agrorū culturae aptiſsimū adorarēt. praeterea feras aliquot numinum loco habuer
•
t, quarum operâ ſibi ſub ventum intelligerent. Forcat. de Gallorum. Imp. &c. l. 1. p. 73.
; is an eſſentiall branch of the former promptneſs to inveſt every vnexperiēced good thing, with that cōceit they had of the very beſt imaginable. Amongſt the gods of the Heathen, Iupiter was commonly eſteemed ſupreme, becauſe the imagined author of greateſt benefits; yet greater than Paul beſtowed vpon that poore ſoule of Lyſtra, which had beene a creeple from his mothers wombe, no fabulous Poet had reported as done by him in all his ſuppoſed tranſfigurations on earth. The excellency of the good
turne, whereof their eyes were witneſſes, did exactly fit the beſt notion they had of any divine power. Hence was that exclamation; Acts. 14.11.
The gods are come downe vnto vs in the likeneſſe of men. And becauſe Princes, or men of greateſt places on earth, for reſervation of ſtate, deliver their mindes by Orators or Interpreters: Barnabas for his ſilence is taken for Iupiter, and Paul for his dexteritie of ſpeech is named Mercury: both, if ſo they would, might haue robbed Iupiter of his honour by the conſent and furtherance of his owne Prieſtes. From this peoples proneneſſe to adore them, as the greateſt gods, which they had heard of, we may gather how eaſily the title of petty gods might haue bin purchaſed by any impoſtor, that could obſtupifie rude people, as Simon Magus did, with appearances farre ſurpaſſing their obſervation or capacities. How naturall the apprehenſion of divine power is vpon vnuſuall events; how apt, and flexible apprehenſions ſo occaſioned are to be miſplaced vpon wrong obiects, cannot better be exemplified by any inſtance, then by the Barbarians various cenſure vpon S. Paul. The manner of the Vipers creeping out of the fire, & hanging vpon his hand (after a daungerous eſcape by Sea) they apprehend as a document of divine Iuſtice, making inquiſition for bloud. Acts. 28. ver. 4, 5, 6.
When the Barbarians ſawe the venomous beaſt hang on his hand, they ſaid among themſelues; no doubt this man is a murtherer, whom, though he hath eſcaped the ſea, yet vengeance ſuffereth not to liue. But after they had looked a great while, and ſaw no harme come to him, they changed their mindes, and ſaid, that he was a God. Had he himſelfe ſaid, Amen, to their motions, he might haue received divine honour from
them by publique decree. Much better was the indiſtinct, or confuſed notion, which this kinde hearted people had of the godhead, or of diuine powers, then the ſpeculatiue acquired knowledge of the true and onely God, which the malicious hard-hearted Iewes had tranſlated out of Gods booke into their owne braines.
5. The Iewes in that they had entwined their owne vaine-glorious hopes of honour and earthly dignitie, with that preconceite or action, which they had of their Meſsia's glory, were often enraged againſt him for chalenging, or accepting divine honour for bleſſings more miraculous, then that laſt mentioned wrought by Paul; vſually beſtowed by him vpon their poore. For theſe bleſſings, although farre ſurmounting all conceit of any good before experienced, or expected by the poore ſoules relieued, were (not good, but rather) offenſiue to ſuch ſpectators, as had fed their fancies with confident hopes of a Monarch, to crowne them with externall ſoueraigntie over others, not a Phyſitian to cure their inward woundes, or to ſet them free from Satanicall ſlavery. Howbeit his handy-workes, ſeconded with his wordes of life, vſually left a true print of his divinitie in the parties, whom he cured; becauſe the good they felt, was greater then could be expected from any but him, whom God had ſent. And I am perſwaded, the poore creeple of Liſtra, not otherwiſe inſtructed by his mouth, which had made him ſound, would haue taken him either for Iupiter, or ſome greater god: albeit Iupiters Prieſts, or other Citizens of beſt reſpect had maligned, or vilified the cure wrought in him, in ſuch manner, as the Scribes,
Phariſees, and Iewes did our Saviours reſtoration of the blind man to ſight, the deafe, the lame, the dumbe, and ſuch as he had raiſed from death, or diſpoſſeſſed of divells, were alwayes ready to worſhip him as a God, becauſe extraordinarily good to them. The Prieſts, the Scribes, and Phariſees would not acknowledge him for a good man, becauſe not willing to feede them with hopes of ſuch good, as they moſt deſired.
6. It is an error moſt incident to drudging mindes, not to diſtinguiſh betwixt goodneſſe it ſelfe, and what is good to their affections. Once I heard a poore creature complaine of her deceaſed neighbour, that he was an hard man towards the poore. Being asked what reaſon ſhe had ſo to cenſre him; the reply was, that he had given ſomewhat to every poore in the Pariſh, beſides her ſelfe; though ſhe, as farre as I could learne, was onely forgotten, not excepted againſt vpon any ſplene. From ſome ſpice of this drowſie error the beſt of vs are not free, alwayes by nature not rectified or over-ruled by grace, prone to loue that beſt, which ſeemes beſt vnto vs, not what abſolutely, and in it ſelfe is ſuch. From this partiall inclination were many obſcure imaginary powers, ſcarce knowne to neighbour Countries, more honoured in ſome private Cities to which they had beene principall bencfactors, than Iupiter, or other famous gods. Alabandenſes, ſanctius colunt Alabandum, à quo eſt condita vrbs illa, quam quenquam nobilium Deorum. Cicero. lib. 3. de natura Deorum. Et Gyraldus. pag. 65.
The Alabandenſes (ſaith Tully) doe more religiouſly worſhip one Alabandus, the Founder of their Cittie, then they doe any of their greater or more famous Gods.
Cominaeus
Crudeliter iſte et ſuperbe imperauerat, ſed largitionibus plurimū poterat. Vide ſepulchrum eius in Carthuſianorum templo Papiae, cum
que
exijs quidam inter ſpectā
dū mihi virtutem eius praedicaret, ac ſanctimoniam tribueret: cur inquam ego, ſan
•
tum appellas? vides ibe multorum populorum inſignia depicta, quos ille ſibi nullo iure ſubegit. Tumiſte: Nos inquit, conſuetudine quadam ſanctos vocamus eos, qui nobis benefecerint. Philip. Cominaeus de Bello Neap. lib. 1.
hath acquainted vs with the like humor in certaine profeſſed Romiſh Catholicke Chriſtians, which made no ſcruple of worſhipping ſuch men for Saints after death, as in their liues and actions had more reſembled Satan, and his wicked Angells. From the common notion; [That Saints are the beſt of men;] They did by the vſuall fallacie miſconceiue, and, vpon their miſconceit, admit all ſuch for Saints, as had dealt beſt with them, though perhappes much better, then in conſcience they ought, and to the great preiudice of many others much better deſerving favour, and beneficence.
7. Vnto a more deteſtable kinde of Idolatrie many Heathens were, many Chriſtians yet are brought by mere exceſſe of the like ſelfe-loue, or partiall and corrupt affection; even to Deifie any kind of delightſome fithineſſe, or beneficiall villany, or to imagine ſome one or other divine power, patron of ſuch practiſes, as they feare might otherwiſe be controlled by mans authoritie. Whatſoever it be, whereon our affections are moſt ſet, that is indeed and truth our onely god, and would be ſolemnely adored with divine worſhip, did not our naturall feare of civill ſhame, or publique infamie, likely to redound, for revolting from the rule of life generally acknowledged, reſtraine our motiue faculties from acting thoſe partes, which haue beene deſigned vnto them by the vaine imaginations of our wicked hearts. In as much as the heart of man is Gods
peculiar inheritance, with whoſe entire faculties he requires to be adored, and ſerved, this inheritance being once alienated from him, doth naturally draw the appurtenances after it, even all ſuch homage and ſervices, as are due vnto his ſacred Maieſtie, beſtowing them vpon thoſe matters, whatſoever they be, vpon which it hath once beſtowed it ſelfe. Thus might the wanton Strumpet haue beene inveſted with the moſt glorious attributes of divine goodneſſe, that the laſcivious Poet in heate of luſt could haue invented.
Horace. Ilia et Egeria eſt: do nomen quodlibet illi.
8. Covetouſneſſe (in S.Pauls Divinitie) is Idolatrie
Epheſ. 5.5.. With this written veritie moſt agreeable was the natural notion of thoſe poore barbarous Indians, wch imagined the Spanyards had no other God beſides gold, or none ſo deare vnto them as this mettall was, becauſe they ſaw them hunt ſo greedily after it both by ſea and land. Their inordinate and exceſſiue coveting after it made the Barbarians to cōmit Idolatrie with it.Vide Caſaū.
CHAPTER XVII.
The more ſpeciall Fallacies by which Sathan ſeduced the Heathen to multiplie their gods in exceſsiue manner.
1. ALthough it be true, which hath beene ſaid; That nothing was by nature, or condition ſo vile, as not to be capable of high place amongſt the Heatheniſh gods; yet vnto that extremitie of multiplying their
gods according to the number of their conceipts, the Heathens did not ſlide but by ſucceſſion and degrees. The Perſians (as S. Aug. lib. 5. de Civit. Dei. cap. 21.
Auſtine tells vs) worſhipped no more gods then two, one good, and another evill, whom they likewiſe accounted good, ſo long as he did no ill to them. How evill ſhould be without a cauſe, or how good and evill ſhould both proceede from one cauſe, or finally how evill (being no part of nothing) ſhould come into the world, (ſeeing the worlds creation was but an effect of the almightie Creators goodneſſe in communicating his being vnto all things) are points ſo ill expreſſed by moſt Chriſtians, that the groſſeſt errors of the Heathens concerning them, may ſeeme very pardonable. From theſe Perſian Magies the Manichees (it ſeemes) deriue their hereſies, both of them, as moſt other Heathens, had a true apprehenſion, (though both failed in their iudgement, or compoſition) of thoſe divine Oracles;
- 1.
Is there any evill done in the Cittie, which I haue not cauſed
Amos. 3. verſ. 6.?
- 2.
Every good gift is from aboue
Iames 1. verſ. 17..
Before multiplicitie of buſineſſes, or artificiall curioſities be nummed the ſenſe of nature, every extraordinary, or remarkeable effect was vnto men a ſenſible ſigne and witneſſe of an inviſibie power, bringing things that were not, to light. Rom. 1. verſ. 20.
2. The firſt roots of that vnrighteouſneſſe, wherein they held the truth thus, in a manner, deſirous to manifeſt it ſelfe, were;
1. [Careleſneſſe in obſerving the notifications of divine power.]
2. [Neglect to tender ſuch dutifull ſervice, as the more evident manifeſtations of his goodneſſe did in a ſort demand.]
The prime ſeede of both theſe roots was the imbecillitie of corrupted nature, whoſe chiefe and ſupreme faculties, though well inſtructed, are alwayes apt to be over-borne with the imbred and accuſtomed deſires of ſenſe. Of the forementioned apprehenſion, or acknowledgement of ſome inviſible power, as chiefe author of good and evill, one immediate conſequence was this; That the ſame power; whether one, or moe, was the rewarder of ſuch, as ſought to pleaſe him, and a revenger of thoſe that neglected, or offended it. Whence, in mindes miſ-led by their corrupt appetites, the beſt and finall conſequence of the former apprehenſions or notions, was to wooe the ſuppoſed divine powers by all meanes poſſible to patronize themſelues, and their actions, though vniuſt, diſhoneſt, or ſuſpitious; rather than to ſubmit their wills, and affections wholly to their diſpoſalls, or ſo to frame their liues, as they might be capable of their iuſt favours. And as vnskilfull Empyricks ſeeke remedy from every medicine they haue read, or heard of, becauſe they know not the diſtinct vertue of any, or how it is proportioned to the effect they ayme at: So theſe poore-blind Heathen, daily more and more ignorant in the grounds of true Religion, did as it were grope after a new inviſible power in every viſible effect, vntill at length they came to ſubdivide, and breake the generall notion according to the diſtinction, or number of the ſenſibles, which they beſt or worſt affected. That every viſible effect had an inviſible cauſe, was rightly propoſed; but from this principle they ſlipt
into an erroneous aſſumption; That there ſhould be as many inviſible cauſes, as there be diſtinct or viſible events. The fallacie is eaſily put vpon vulgar, or Somnolent wittes; as if one ſhould ſay, he had ten brethren, and every of them a ſiſter; ſome mens mindes would forthwith runne vpon two and twentie brothers and ſiſters. Whether there be as many paternities, or fatherhoods in the father, as he hath ſonnes, is ſometimes queſtioned in the Schooles, and hard vniverſally to determine, whether in this ſenſe [Quot modis dicitur vnum Relatorum, tot modis dicitur & alterum] Whether tearmes formally relatiue alwayes multiplie according to the number of their proper correlatiues? Now to diſtinguiſh aright betweene the formall Relation, and its immediate ground, will in many ſubiects trouble greateſt Artiſts. Well then might the Heathen (though ill they did in ſo doing) imagine as many inviſible powers, as they obſerved effects produced by cauſes inviſible; or (as the learned Hooker ſaith) dreame of as many guides of nature, as they ſaw guides of things naturall.
3. After once their ſcattered imaginations had given admiſſion to this erroneous repreſentation, or coniecture of many inviſible powers; diſtinct names, or titles were ſought for them from the effects, which they had cauſed. As in this Land before ſurnames continued in ſucceſſion, men commonly tooke their names from the places of their birth, or dwelling, or from events peculiar to them; as ſtrangers in ſome places yet (if their names be hard to be pronounced or remembred) are vſually called by the places from whence they came, if theſe be famous, or haue ſent
forth few, or none beſides to the coaſts where they remaine. So the image, which Titus Tatius found, becauſe the partie, whom it repreſented was altogether vnknowne, was named Cloacina, from a very homely place, if it ſhould be expreſt in Engliſh. Or as they framed ſeverall gods according to the varietie of their intemperate deſires; ſo they vſually derived their titles from the matters, whoſe avoydance or fruition they moſt deſired: As we giue extrinſecall denominations to obiects from the reference they haue to our internall faculties; As ſome we ſay are intelligible, others amiable; Goddeſſes of this ranke were Volupia and Libentina, &c.
4. Not a joynt almoſt in a mans body, but had a peculiar god among the Romanes, whereby they witneſſed ſome ſcattered reliques, or imperfect Characters of what the Pſalmist ſaith (in other termes) to haue beene written in their hearts; Pſal. 139.16.
In thy booke were all my members written, when as not one of them was yet made. All at leaſt in their opinion were vnder the tuition of ſome divine powers, by whoſe meanes they hoped they might be preſerved ſound, or to haue them healed if they were amiſſe. And not knowing vnto what peculiar God or Goddeſſe to tender their ſervice, or direct their prayers, for this purpoſe they gaue names to the ſuppoſed latent powers from the place affected; See Blondus.
In ipſa terrâ aliud Terram, aliud Tellur
•
m, aliud Tellumonem putant. Aug. de eivit. Dei. lib. 4. cap. 10. The varietie of tranſmutations conſpicuous in the growth of corne brought forth a multiplicity of gods, diſtinguiſhed onely by names proportionate to the effects. They could not finde (ſaith S. Auguſtine) one
Segetia, or Goddeſſe of corne, vnto whoſe care and truſt, they might ſafely commend it from the ſowing till the reaping. Corne ſowne whileſt vnder the ground was vnder the protection of Seia, after it came vp, vt ſegetem faceret, it changed the former Guardian for Segetia. Not the very knottes of the ſtraw or reede, but had a protector from his office entitled Nodotus. Becauſe they feared ruſt or canker, rightly imagining that both theſe vſually came (as ſome Northerne men ſpeake) by the Seand of God: they dreamed of a god of ruſt, or canker; doubtleſſe a ruſtie god, yet in their opinion to be pacified with ſolemne rites, and ceremonies. Every houſe-keeper (ſaith the ſame father) ſets but one to keepe the doore, and being a man but one ſufficeth: vnto this office notwithſtanding were three gods deputed by the Romanes; Forculus foribus, Cardea cardini, Limentina limini: One Forculus to the fore doore, another to the hinges, or turnings, and a third to the threſholdes, all taking their titles from theſe petty places, whereof they were reputed Preſidents. Aug. de civitate Dei lib. 4. cap. 8.
5. But many other events fell out beſides, or aboue mens expectations, wanting permanency of being, or ſuch peculiar references, or determinations of circumſtances, as might deriue a perpetuall name to their ſuppoſed authors. Howbeit rather than theſe ſhould be ſeiſed vpō, as excheats falling to men without the knowledge, or direction of divine powers, vnto whom they were to be accounteable for them; even theſe were aſcribed to ſome God, though they knew not to whom. So moſt learned Expoſitors probably thinke that Altar, which S. Paul found at Athens,
had beene erected vpon occaſion of ſome famous victory, whoſe procurement the Athenians not knowing by any circumſtance vnto what knowne God it might be aſcribed, and hence fearing leſt by attributing it to any of thoſe gods, whom they worſhipped, the true author of it might be wronged, or neglected; they aſcribed it Ignoto Deo, to the vnknowne God; well hoping he would make himſelfe knowne by graunting more victories, being thus honoured for the former. With like gratifications did the Romanes ſtriue to winne the gods of al the nations they had conquered, to favour their conqueſts. Some good perhaps they had heard done by them vnto their followers (as God (in oppoſition to Atheiſme and Irreligion) did reward the blind devotion of the Heathen with extraordinary temporall bleſſings:) and that any Nation ſhould be in greater favour, though with their owne gods, then themſelues, this proud people did brooke as ill, as great corporations doe to be out-vied by leſſer in meriting the favour of great perſonages by rich preſents, ſolemne invitatiōs, or coſtly intertainments. Nor is it ſtrange the ignorant Heathen ſhould be overtaken with this humor, wherewith an vntoward branch of Davids ſtocke was deſperately tainted. In the time of his tribulation did he yet treſpaſſe more againſt the Lord. (This is King Ahaz, ſo vnwilling is the ſpirit his name ſhould be conceiled:) For he ſacrificed vnto the gods of Damaſcus, which plagued him, and he ſayd; Becauſe the gods of the King of Aram helped him, I will ſacrifice vnto them, and they will helpe me
2. Chron. 28. ver. 22, 23.. Theſe were gods, which his fathers had not knowne, perhaps not heard of; he onely knew them from the place.
6. From the former Principle, [That every viſible effect muſt haue a cauſe;] did the auncient Romanes as
•
eligiouſly, as wiſely collect; That ſuch events as fell
•
ut beſides the intention of man, or any ordinary or obſervable courſe appointed by nature, were even for this reaſon in ſome peculiar ſort to be referred vnto the providence of ſome divine power. And rather than the inviſible author ſhould looſe his right for want of a diſtinct name, the manner of the event was made a godfather or godmother. Hence had Fortune more Temples in Rome than any god or goddeſſe beſides. And ſeeing of ſuch events as haue no obſervable cauſe in nature, or humane intention, but fall out (as we ſay) by chance, ſome were very good, others diſaſterous; bad Fortune had her rites, and honours as well as good Fortune. The one propitiatory ſacrifices, leſt ſhe might doe more harme; the other gratulatory, that ſhe might continue her wonted favoursCicero. lib. 1. de natura Deoru
•
.. The ſuperſtitious diviſion of Fortune into good and bad, was but a ſubdiviſion of the Perſian, or Manichees miſconception of one God as author of good, of another as the author of evill. Theſe latter fooleries of the Romanes are excellently refuted by S. Auſtin in his fourth booke de civitate Dei. cap. 23. Si cultorem ſuum decernit, vt profit, Fortuna non eſt. If ſhee can know her worſhippers, or deſervedly reſpect them, ſhee is not Fortune, becauſe not blind; If ſhee cannot reſpect them, nor take notice of their ſervice, it is in vaine to worſhip her. Howſoever, the coſt they were at in her ſervice had bin much better beſtowed on that other female Foelicitas, (who if ſhee had bin a living Goddeſſe) had all good things mans heart could deſire at her diſpoſall. But as the
ſame Father acutely concludes;Aug. de Civit. Dei. lib. 4 cap. 23.
Hic enim carere non poteſt infoelicitate, qui tanquam deam foelicitatem colit, & Deum datorem foelicitatis relinquit; ſicut carere non poteſt fame, qui panem pictū lingit, & ab homine, qui verū habet non petit. He that adoreth the goddeſſe Foelicitie, balking that God who is the donor of Foelicitie, ſhall be as faithfully attended by miſery, as he whoſoever he be, ſhall be by hunger which ſolaceth himſelfe by licking or kiſsing painted bread, diſdaining to begge or aske ſubſtantiall bread of men that haue it.
7. Howbeit by this fooliſh ſervice of Fortune, whether good or bad, the Romanes ſhewed themſelues more wiſe, and more religious, than moſt ſuch amongſt vs as would be eſteemed Prophets of ſtate. As they want not wit, nor other meanes to doe good to the houſe of God, ſo they would ceaſe to ſacrifice to their owne braines, or diſclaime all title to Gods honour offered to them, by their Paraſites. But as the Heathen fathered vnobſervable, or ſtrange events vpon new fained gods, or Lady-Fortune; ſo the trencher-mates of our times, reſolue all good ſucceſſe of ſtate into ſome great mens wit, or valour, whom they admire, or loue to flatter for their owne gaine. Not the diſcovery of the Powder-Treaſon it ſelfe, but hath beene in our hearing aſcribed to the Oracle of Intelligence, as if the plotte had beene knowne to ſome Demi-gods of ſtate before the plotters fell a digging. He ſhould not much wrong this Table-tatling crewe, in word, or thought, that thinkes, and ſpeakes of them, as of Idolaters more deteſtable, than the moſt ſuperſtitious Heathen Romanes; or if they come ſhort of them in the proper nature of this particular ſumme, we are to take the abatement,
not ſo much from any leſſe meaſure of falſe religion, as from exceſſe of Atheiſme and irreligion. But from what Schoole they take theſe leſſōs I know, and muſt hereafter haue Machievill their Maiſter in examination for his impudent animadverſions, and hypocriticall corrupt gloſſes, quite contrary as well to the profeſſed meaning of that very Text he tooke vpon him to expound; as to the vnanimous tenent of beſt Romane Writers, even Senators themſelues, concerning the cauſes of their States advancement.
8. But queſtionleſſe ſuch of the Romanes, as adored Foelicitie for a goddeſſe, were not of thoſe Philoſophers minde, which denied felicitie to be the gift of God: for what could haue nurſt in them this deſire to pleaſe her, ſaue onely hope, that ſhee could reward with happineſſe ſuch as diligently ſought her, and could proſper induſtrious and carefull indevours, for private or publique weale, in which caſes onely they did ſollicite her furtherance. Such good ſucceſſes as grew rather from meere happe, than good husbandry, were taken as favours of Mris
Fortune, not graces of the great Queene Felicitie, or Lady Vertue. The worſhippers likewiſe of this inferior goddeſſe did by their ſervice acknowledge, that ſome divine power muſt giue increaſe, and maturitie to ſuch ſeeds of morall honeſtie, as by nature had be one planted, or watered by civill education, or good diſcipline.
That the bleſſings of this ſuppoſed goddeſſe were as neceſſary and beneficiall to the labour, or culture of the minde, as the bleſſings of Ceres or Segetia were to tillage, or workes of husbandry.
Hence we may
gather Cotta's mouth to haue beene a great deale too wide, when it vttered that vnſavory obſervation, which Tully (as I conceiue) obſerving the decorum of the parties diſpoſition, or the part which he was to act, brings him in rather b
•
lching than ſpeaking: his tautologies are ſo abrupt and tedious; part of which are to this effect: Virtutem nemo vnquā acceptā Deo retulit: nimirum rectè: at
que
hoc quidem omnes mortales ſic habent, externas commoditates, vineta, ſegetes, oliveta, vbertatem frugum, & fructuum, omnem deni
que
commoditatem, proſperitatem
que
vitae à Dijs ſe habere; Virtutem autem nemo vnquā acceptā Deo retulit: nimirumrectè: Propter virtutem enim iure laudam
•
r, & in virtute rectè gloriamur; quod non contingeret, ſi id donum à Deo, non à nobis habe
•
emus. At vero aut honoribus aucti, aut re familiari, aut ſi aliud quidquam n
•
cti ſun
••
s fortuiti boni, aut depulimus mali, cum Dijs gratias agimus, tum nihil noſtrae laudi aſſumptum arbitramur. Cic. de natura Deorum. lib. 3.
No man did ever acknowledge God for the Author or donor of vertue. And this ſtands with reaſon, for we are iuſtly commended by others for vertues, and we our ſelues rightly glory in our vertues, which could not be ſo, if vertue were the gift of God, not a qualitie of our providing. But for the increaſe of honour, or revennues, for the attayning any good which might haue miſt vs, for eſchewing any evill which might haue befallen vs, we thanke the Gods, diſclaiming our owne praiſe or deſeruings. Doubtleſſe he had never asked the conſent of his honeſt Neighbours to this peremptory determination, which alike concerned them all; but vſed his owne proud irreligious ſpirit, as an allowed meaſure of others thoughts. Num quis, quod bonus vir eſſe:, gratias Dijs egit vnquam? At quod dives, quod honoratus, quod incolumis, lovem
que
optimum maximum ob eas res appellant; non quod nos iuſtos, temperato
•
, ſapientes efficiat, ſed quod ſalvos, incolumes,
•
pulentos, copioſ
•
s. Ne
que
Herculi quiſquam decimas vovit vnquam, ſi ſapiens factus eſſet.
Did any man ouer thanke the Gods for making him a good man? For what then? For his riches, honour, or ſafetie. Iupiter had his titles of greatneſſe and goodneſſe from theſe effects, not for making vs iuſt, and temperate, or wiſe men; nor did ever any man vow tithes to Hercules for being made wiſe by him. From theſe vnſavory ejaculations of Cotta, and alſo from the Romane
Poet who acknowledged himſelfe to haue beene of Epicures broode, we may inferre; That this Sect amongſt the ancient Romanes did not abſolutely deny the divine providence, but onely as it reſpected the ſoule of man. A ſpeciall providence over mens bodies and temporall eſtates they did with reverence acknowledge, herein much better than the Libertines of our times, than careleſſe profeſſors of Chriſtianitie, or thoſe Heathen Epicuraeans
Section. 1. Chap. 5. before mentioned in Iuvenalls time.
Horat. Epiſt. lib. 1 p. 275.
Sit mihi, quod nunc eſt, etiam minus; vt mihi vivam,
Quod ſupereſt aevi: ſi quid ſupereſſe volunt dij:
Sit bona librorum, & proviſae frugis in annum
Copia: neu fluitem dubiae ſpe pendulus horae.
Sed ſatis eſt orare Iovem, qui donat & aufert:
Det vitam, det opes; aequum mi animum ipſe parabo.
With what I haue or if't be leſſe; vnto my ſelfe to liue
I am content: if longer life the Gods ſhall pleaſe to giue.
Of bookes I chiefly plentie wiſh, of other things ſuch ſtore,
As may my mind frō floting thoughts to ſetled ſtate reſtore.
Of Ioue who giues and takes away, all that I mean to craue,
Is life and meanes: an vpright mind, I of my ſelfe can haue.
9. Not to cloy the Reader with multitude of inſtances without varietie of obſervation: ſcarce was there a bleſſing, or good gift, any manner of puniſhment, or reward, which wee Chriſtians deriue from God, whoſe forme or abſtract, the Romanes and Grecians did not conceipt as a God or goddeſſe, according to the Grammaticall gender of the noune or word, whereby the nature was ſignified. Pauor [Dread]
was a god; Paena [Puniſhment] a goddeſſe; Praemium [reward] I know not whether a god or goddeſſe, but to them a deified power. Though in no caſe we may legitimate this miſconceite of theſe Heathens; yet muſt we acknowledg it to be but one degree removed from that truth, wherof it is the degenerate of-ſpring. He that wills vs, to be perfect, as our heavenly Father is perfect, ſuppoſeth the ideall perfection, or exemplary forme of all goodneſſe required in vs to be originally, eſſentially, and ſupereminently in him.
Of which truth this is the immediate conſequence; [That the exact definition of vertues (eſpecially intellectuall, or of any eſſentiall branch of goodneſſe) is more proper to the divine patterne, or Idea, than to the participated impreſſiō, which it leaues in vs.
That definition which did either breede, or abette ſome needleſſe controverſies amongſt Schoolemen and moraliſts; [whether Iuſtice be a morall or intellectuall vertue,] was intended by Vlpian the author of it, for a deſcription of the heathen goddeſſe Iuſtice, as the learned Hottoman, with ſome other good Lawyers avouched by In his preface to his Comments vpon Pancirola.
Salmuth, to my remembrance, haue rightly collected from the words annexed: Iuſtitia est perpetua, & conſtans voluntas ſuum cui
que
tribuendi, cuius no
•
[Iuriſconſulti] ſacerdotes ſumus; Iuſtice is a perpetuall and conſtant will of rendring to every man his due, whoſe Prieſts we are that profeſſe the Law.
10. There is no attribute of God as conceived by vs, or rather no conceipt we haue of his attributes, but hath its diſtinct bounds or limits. We cannot ſay; that his juſtice is formally his mercie, or that his loue is altogether the ſame with his iealouſy or indignatiō,
nor are theſe termes, whileſt applied to God by vs, of ſynonymall ſignification. Every one hath a proper, and ſeverall notion, capable of a diſtinct definition or notation. Now if with ſome Schoolmen, or Logicians we ſhould argue a multitude of really diſtinct natures anſwerable to the number of definitiōs really diſtinct, or ſuch a difference in the matter conceived, as there is in our conceites of it; the argument would conclude as well in the divine attributes, as in any other ſubiect. And as the evident apprehenſion of reall diſtinction betweene our expreſſe conceipts of any matter, is alwayes apt to ſuggeſt a conceipt of reall diverſitie in the matter ſo conceived: ſo this diverſitie betwixt the divine attributes once admitted into the vnderſtanding (or the cōtrary not excluded) would cauſe vs to hunt after a proper phantaſme, or repreſentation of every attribute; and (laſtly) internall repreſentations of them as really diſtinct, would be delivered of ſo many externall Images or Idolls anſwerable vnto them. Iuſtice would be apprehended as one goddeſſe, Clemencie, as another, Indignation, as a third; each ſhould haue a tribunall, or forme of ſupplication diſtinct from others, as the parties that had occaſion to implore divine aſſiſtance, were affected. Malefactors or diſſolute liuers would be delighted with the picture of clemencie, affrighted to looke vpon the viſage of Iuſtice. Such as ſuffer grievous wrongs, without all hope of being righted, or men naturally thirſtie of revenge, would feed their fantaſies with Emblematicall repreſentations of
〈 in non-Latin alphabet 〉
. Pauſanias. l. 1. p. 62.
Nemeſis:
Giraldus Hiſt. Deorum. Syntag. 17. pag. 447.
〈 in non-Latin alphabet 〉
,
〈 in non-Latin alphabet 〉
.
With bridle and ſquare I act at large,
my Prologue thoughts not long;
By vnruly hand, by vnbridled tongue,
ſee no Man man doe wrong.
This Nemeſis was in their opinion a goddeſſe of Iuſtice, vnto whoſe cognizance belonged not every vniuſt ſpeech or action, but onely ſuch as were outragious. For this reaſon was ſhe pictured with a bridle in one hand, and a ſquare or ruler in the other, to teach moderation in ſpeech or action.
11. In the obſervation of beſt Chriſtian Writers, the wiſer ſort of Heathen did acknowledge but one ſupreme power or deitie, the ſeverall branches of whoſe efficacie, or operations while they ſought to ſet forth in In altero verò arcae latere, quod eſt à laeva, ordinem operis in orbem oculis perſequenti▪ faemina cap eſſa eſt pueru
•
conſipitum dextra albū ſuſtinens, nigrum ſiniſtrâ, & hunc dormientis effigie, diſtortis vtrin
que
ped bus▪ Indican
•
ſcriptiones, quod facile tamen, vt nihil ſcriptum ſit, conijcere p
•
ſsis, e
•
rum puerorum vnū M
•
rtem eſſe, alt
•
rum Somnum, mulierem illam Noctem, vtriuſ
que
nutruem. At form
•
ſa illa m
•
he
•
, quae foedafacie alter
•
m, ſiniſtra obſtracto collo trahit, dextera fuſte caedit, Iuſtitiam ſignificat,
•
uae Iniuriam malè mul
•
tat. Pauſ l. 5. p. 321.
Emblemes, Hieroglyphicks, or Poeticall reſemblances, theſe ſluces late mētioned were opened to augment the former deluge of ſuperſtition and Idolatrie. And I know not whether in our forefathers times theologicall vertues, as faith, and charitie came to be worſhipped as Saints from ſuch emblematicall deviſes or repreſentations, as are yet to be ſeene in the picture of S. Sunday
In the pariſh Church of Eaſt Wickham in Buckingham ſhire. The picture ſeems to repreſent our Saviour Chriſt. And the importance of the Embleme in charitable conſtruction may be this, that he hath received more wounds by prophane Sabbath-breakers, than he did by the Iewes.
; which without the Sextons
commentaries, that ſhewed it me, or ſight of the tradſmens tooles, that had wronged this Saint, (or rather violated the Sabbath) I ſhould haue taken for a character of the Iewiſh Synagogue in Iſaiahs dayes; ſo miſerably was this Saint wounded from head to foot. Theſe two occaſions of heatheniſh errour in multiplying gods, are to my ſeeming, at leaſt ſince I made this obſervation, briefly toucht by Lib. 2. de natura Deorum.
Tully; vnto whom I referre the latine Reader. Multae autem aliae naturae Deorum ex magnis beneficijs eorum non ſine cauſa, & à Graeciae ſapientibus & à maioribus noſtris conſtitutae nominatae
que
ſunt. Quicquid enim magnam vtilitatem generi afferret humano, id non ſine divina bonitate erga homines fieri arbitrabantur. Ita
que
tum illud, quod erat à Deo natum, nomine ipſius Dei nuncupabant: vt cum fruges Cererem appellamus, vinum vero Liberum: ex quo illud Terentij; Sine Cerere, et Libero friget venus. Tum vero res ipſa in qua vis ineſt maior aliqua, ſic appellatur, vt ea ipſa vis nominetur Deus; vt Fides, vt Mens, quas in Capitolio dedicatas videmus proximè à M. Aemilio Scauro, antè autem ab Attilio Catalino erat fides conſecrata. Vides virtutis templum, vides honoris à M. Marcello renovatum, quod multis ante annis erat bello Liguſtico à Qu. Maximo dedicatum. Quid opis? quid ſalutis? quid coxcordiae? Libertatis? Victoriae? quarum omnium rerum quia vis erat tanta, vt ſine deo regi non poſset, ipſa res Deorum nomen obtinuit. Quo ex genere Cupidinis & voluntatis & Lubentinae veneris vocabula conſecrata ſunt vitioſarum rerum, ne
que
naturalium; quanquam v
•
lle
•
us aliter exiſtimat; ſed tamen ea ipſa vitia naturam vehemētius ſaepe pulſant. Vtilitatum igitur magnitudine conſtituti ſunt ij dij, qui vtilitates quaſ
que
gignebant; at
que
his quidē nominibus, quae paulò ante
nominata ſunt à me, quae vis ſit in quo
que
declaratur Deo. This Libro 3. de Oratore in Initio. author elſewhere thought the auncient Philoſophers, which held, omnia eſſe vnum, had ſoared much higher, than the Pygmey-wits of his time could reach; and multiplicitie of Rules concerning one and the ſame ſubject, doth alwayes argue imbecillitie of vnderſtanding, either naturall or for want of art. On the contrary, ſuch as by profunditie, or ſtrength of wit are able to diue into the depth of ſciences, alwayes reduce multiplicity to paucity, and draw moſt particular concluſions from one, or few common principles. Some maximes there be, which in every ſcience hold the ſame, into which all truths muſt finally be reſolved, without whoſe breach, or violation, nothing can iuſtly be impeached of falſhood. With greater facilitie and perſpicuitie may the cauſes of all viſible or knowne effects be reſolved into one cauſe of cauſes, or into that vnitie, whence all multiplicitie floweth. But of this hereafter.
CHAPTER XVIII.
The originall of Superſtition, properly ſo called, and the preſervatiues preſcribed by God himſelfe againſt this branch of Idolatrie.
1. AS contrarieties in opinions oftimes agree too well in falſhood, ſo one and the ſame falſhood may ſometimes ſpring from contrary cauſes. The ſame Idolatrous error of the Heathens, which principally deſcended from too nice abſtractions, or conceiving
of that vnitie (or incomprehenſible eſſence) as many whoſe attributes they could not apprehend, but vnder more conceits, was much increaſed by confounding the abſtract with the concrete, or by conceiving of thoſe things as one, which indeed were many. Were wooll or paper of all the ſubiects or bodies which we had ſeene onely white, every white thing which we ſee a farre off would be taken for wooll or paper. Our anſwer to this Queſtion, Quid eſt albedo? What is whiteneſſe? would perhaps be no better, than
Plato in his Hippias.
Hippias made to the like; Quid eſt pulchritudo? What is beautie? Mulier formoſa, aut equus pulcher; A faire woman, or a comely horſe. No ſenſible, as was Chap. 15. obſerved before, is ever repreſented without a traine of circumſtances, or concomitants. Of all circumſtances time and place are neceſſary adherents to every paſſenger, that approacheth the gates of ſenſe. And were not one and the ſame ſenſible often manifeſted at ſundry places, at diverſe times, or with other different circumſtances: or contrariwiſe, did not diverſe effects oftentimes appeare in one and the ſame time and place, or accompanied after one and the ſame faſhion, we ſhould hardly ſo farre diſtinguiſh them, as that the preſence of the one ſhould not repreſent the other, or the remembrance of the one, not ſuggeſt a ſeverall notice of the other. The coexiſtence of the one, would alwayes be taken as a cauſe of whatſoever event had before accompanied both. In events, which haue no permanent exiſtence, nor obſerue any certaine courſe, to ſever or abſtract each circumſtance from other, is a matter not ſo eaſie to be effected by ſuch as intend it, as to be altogether forgotten, or not intended. The want
notwithſtanding of ſuch abſtraction, or winnowing of circumſtances, is the eſſentiall root of ſuperſtition, whoſe nature cannot be more fully notified, than by a miſdeeming of ſuch circumſtances, or adiuncts, as accompany extraordinary, or vnuſuall events befalling vs, either for the true cauſes, or procurers of them, or for practicall aſſociates, or coe-workers, fit to ſhare with them in our loue or hate. For this reaſon is groſſe ſuperſtition moſt incident to mindes either great in themſelues, or puffe't vp with externalls, but with all illiterate, and rude. Thus Annonius lib. 1. cap. 15.
Clowis King of the then heathen Franks, attributed the death of his firſt borne vnto the Chriſtian Religion, which his Queene profeſſed, or vnto Chriſt, in whoſe name the Infant had beene baptized. Quia Puer in dei veſtri baptizatus eſt nomine, Dij noſtri illum praeſenti luce fraudaverunt: Becauſe the poore childe was baptized in the name of your God; therefore haue our Gods bereft him of his life. And albeit the admirable patience, and chearefull thankſgiving of his Queene vnto her God, for taking her childe into a better kingdome, might haue beene an vndoubted teſtimony of greater comfort in calamitie, than Clowis his wonted Religion could affoord him; yet he giues his ſecond ſonne for dead, vpon his firſt attachment by ſickneſſe; onely becauſe baptized, as the former had beene in Chriſts name; Et hic propter ſuperſtitionem veſtram incurrit offenſam: This childe alſo through your ſuperſtition hath incurred the diſpleaſure of our Gods. As if he had heard olde Iacob from remembrance of Ioſephs miſcarriage, bitterly complaining of Beniamins loſſe; I ſhall be robd of my childe as I haue beene
Gen 43. verſ. 14.. But this childes recovery of his bodily health did ſo farre rectifie the
King his fathers minde, as to take Chriſtian Baptiſme for no neceſſary ſigne, or forerunner of death to French Children. It did not (though) enlighten him to ſee the groſſeneſſe of wonted heatheniſh or his nationall ſuperſtition, ſtill apprehended by him as a true cauſe, becauſe a perpetuall concomitant of his former good ſucceſſe in battaile. But when he ſawe this beginne to faile him in time of neede, and victory ſo farre gone vnto the Almanes his enemies, as there was ſmal hope his gods could call her back: out of the memory of his beleeving conſorts, reverend mention of Chriſt, and declaration of his goodneſſe, he burſt out into this prayer; Chriſte, potentiſ
•
me Deus, quem Crotildes coniux mea colit pura mēte, Trophaea meae tibi voueo fidei, tribuas ſi his ab hoſtibus triumphum victoriae. His peractis (ſayth mine Author) Alemannos invaſit timor, victores Frā
ci, victi, & Tributa
••
facti Alemā
ni. Annonius. lib. 1. cap. 15.
O thou moſt powerfull God Chriſt, whom my wife Crotilda worſhippeth with a pure heart, behold I vow the Trophies of my faith vnto thee, ſo thou wilt giue me victory over theſe mine enemies. This being ſaid (ſaith mine Author) feare came vpon the Almanes, the French were Conquerers, the Almanes conquered, and made tributaries. This preſent helpe from God at the very point of perill, and extreame daunger, was a ſure document, That ſincere profeſſion of Chriſtian Religion was no bare adiunct, or concomitant, but an authorized meſſenger of health, of peace, and victorie.
2. The like ſuperſtition did more deſperately poſſeſſe Maximinus, the chiefe matter of whoſe accuſtomed glory was. That his raigne had neither beene peſtered with famine, warre, or peſtilence: the eſpeciall cauſe of freedome, from which annoyances was by him imputed to his carefull worſhip of other gods, and zealous impugning of Chriſtians. As if the temporaneall coexiſtence of theſe two effects had ſufficiently
argued the ones cauſall dependance vpon the other. But God ſhortly after falſifies theſe fooliſh collections by fulfilling our Saviours prophecie; [Cum dicunt pax & tuta omnia, tunc repentinum eis imminet exitium: Whileſt they proclaime peace and ſecuritie, ſudden deſtruction comes vpon them;] very remarkeably in this boaſter. For all theſe three Purſevants of Gods wrath came vpon him, and his people, like Iobs meſſengers each treading on others heeles for haſt. Euſebius. lib. 9. cap. 7.
3. More groſſely did ſome late Mahumetan
Thuanus lib. 7. anno. 1550. Cum paternae cladis cauſſas ſuperſtitioſi Mauriaſsignarent, quod rex captivus a Chriſtianis vinū Feſſam comportari paſſus eſſet, & Leones aleret, ille reip
•
b▪ emendationem prae ſe ferens, protinus quicquid erat vini in cellis per vrbem effundi, et Leones ſagittis configi iuſsit. Terram non ferro, ſed ligno proſcindunt, quod eò magis mirandum, cum terra eorum tenax▪ et non arenoſa ſit, qua
que
Pinus nunquam creſcit. Araturi ligna complura, quibus terram ſubigunt, lo
•
ó
que
vomeris vtuntur, ſecum portare ſolent: ſcilicet, vt vno fracto, aliud, at
que
aliud,
•
e quid in mora ſit in promptu habeant. Quidam ex Provinciae Praefectis, quo Provinciales graviore labore levaret, multos ferreos vomeres adferri fecerat. Cum autem eo, ſequentibuſ
que
aliquot annis ſegetea aliqua coeli inte
•
perie, expectationi Agricolarum non reſponderent, vulguſ
que
agrorum ſumum ſterilitatem ferre
•
vomer
•
adſcriberet, nec aliud quicquam in cauſa eſſe pataret, Prafectus veritus ſeditionem, am
•
to ferro, ſuo eos more agros eolere permiſit. Vide Sigiſmundum Baronem de Rebus Moſco viticis. pag. 113.
Moores aſcribe their publique calamities vnto their lately deceaſed Kings, bringing in of Lyons, and ſufferance of Wine to be brought in by Chriſtians. And whether in hope of ſucceſſefull reformation, intended by him, or to ſatisfie his ignorant peoples expectation of it: the Lyons were killed by his newly elected ſucceſſors appointment; and the Wine brought in by Chriſtians powred out in their open ſtreetes. This ſuperſtitious iealouſie of theſe barbarous Africans, though in theſe latter times more groſſe than credible, may be exactly paralleld by the like diſpoſition of moderne Ruſsians. It ſhall ſuffice to quote the Author the matter related by him hath ſuch ſemblance with the former,
that the addition of diſcourſe, would rather obſcure, than adde luſter to their mutuall repreſentations.
4. All are alike apt to ſearch, though all not alike able to finde the true, or diſcover the colourable cauſes of every effect, which much concerne them. And as Land, for want of direct heires, falls oft to collateralls of the ſame progenie; ſo time and place, becauſe of kinne vnto every effect, are by the ignorant, or miſaffected reputed Lords, or diſpoſers of ſucceſſe, good or bad, to which no cauſe apparant makes evident claime. A liuely character of this diſpoſition, thus apt to take the impreſſion of error, wee haue in that Poeticall deſcription of Aeacus and his people, which wrongfully indited their beds and houſes of the diſaſters which befell them ......... Fugiunt
que
penates
Ovid. Met. lib. 7. fabula 26.
Quiſ
que
ſuos, ſua cui
que
domus funeſta videt
•
,
Et quia cauſa latet, locus eſt in crimine notus.
The houſes deem'd to breed their bane,
the owners quite diſclaime;
And ſince the cauſe they doe not knowe,
the knowne place beares the blame.
And in that other of Cadmus .....Serié
que
malorum
Idem. lib. 4. fab. 14.
Victus, & oſtentis, quae plurima viderat, exit
Conditor vrbe ſuâ, tanquam fortuna locorum,
Non ſua ſe premeret:
Affright with many a direfull ſight,
the Founder leaues the Towne;
As if th' ill lucke which hunted him,
had beene its, not his owne.
It was a blaſt of the ſame ſuperſtitious doctrine, or blind perſwaſion which impelled the Philiſtines to carrie the Arke from place to place. 1. Sam. 5. verſ. 7. vſque ad cap. 6. v. 8.
5. The confidence of a good cauſe would ſcarce ſo much haue animated the Princes of Germanie; as the very name of the placesHic exitus pugnae ad Mulbergum commiſſae fuit; cuius loci nomen viris principibus male ominoſum ſemper fuiſſe a curioſis rerum Germanicarum obſervatum eſt. Si quidem ad Mulbergum Baioaria Ludouicus IV. Fridericum ducem Auſtriae et Henricum fratrem anno. S. MCCCXXIII. Rupertus item Imperator, centeſimo circiter anno pòſt, Bernardum Badenſem Marchionē ad Mulbergum ſupra Nemetes C
•
pit. Iac Aug. Thuan. Hiſtor. lib. 4. pag. 77.
, wherein ſome of their ranke haue beene foyled, would haue deterred them from adventuring battle vpon tearmes otherwiſe equall. And the Scottiſh nation, vnleſſe our Writers haue wronged them, would ſometimes haue ſought with the Engliſh vpon any feſtivall day in the yeare ſooner than vpon Magdalene day, as fearing leſt the ill happe, which it brought them, had not beene expiated with the reiterated penitentiall ſacrifices of many widowes teares. Howbeit I may not condemne all warineſſe, or ſerious obſervation of ominous ſignifications, which time or place, with their circumſtances may afford. There is a meane, though not eaſie to finde, and harder to hold, betweene ſuperſtitious feare, and preſumptuous boldneſſe in this kinde. That naturall inclination, which in many degenerates into impious devotion, requires as well a skilfull moderator, as a boiſterous corrector. But this is an argument, wherein I had rather be taught, than teach, though ſomewhat hereafter In the Treatiſe of Prodigies, or the third Section of divine providence.
muſt be ſaid for mine owne, or others information. Of much heatheniſh ſuperſtition in this kinde, the Monaſteries of our Land haue beene fertile nurſeries; as the Grecian cleargie is this day tainted with curioſities of this ranke, as vniuſtifiable,
as the ſcrupuloſities of many olde women to beginne any worke of their vocation, vpon the ſame day of the weeke on which the feaſt of Innocents, or Childermas, (as they tearme it) did fall the yeare before.
6. But neither can auncient Story, Poeticall deſcription, or knowne experience of any moderne diſpoſition ſo well ſet out the manner how theſe naturall ſeeds of ſuperſtition are ſet on working by intemperate deſires, or iealous feares, as doth that ſacred relation of Balaak & Balaams conſpiracie to curſe the Iſraelites. Whatſoever Balaam thought of this buſineſſe; Balaak out of his inbred ſuperſtition was perſwaded, that the very place or proſpect had beene a cauſe concurrent to produce the effect, for which he ſupplicated vnto his god. Balaak tooke Balaam, and brougt him vp into the high places of Baal, that thence he might ſee the vtmoſt part of the people
Num. 22.41.. But Balaak feared (as by the words following it ſeemes) that Balaam ſaw too many at once, that this place was too high, a fitter levell for a bleſſing than for a curſe. And Balaak ſaid vnto Balaam; what haſt thou done vnto me? I tooke thee to curſe mine enemies, and behold thou haſt bleſſed them altogether. And he anſwered, and ſaid; Muſt I not take heede to ſpeake that which the Lord hath put in my mouth? Yet this proteſtation perſwades Balaak onely to alter his ſtation, not his minde. And Balaak ſaid vnto him; Come I pray thee with me vnto another place, from whence thou maiſt ſee them; thou ſhalt ſee but the vtmoſt part of them, and ſhalt not ſee them all, and curſe me them from thence. And he brought him vnto Sede-ſophim (a place by the very name apt to enchant a ſuperſtitious minde with
expectation of ſucceſſe) to the toppe of Piſgah, and built ſeaven Altars, and offered a bullocke, and a ramme on every Altar
Num. 23. ver. 11, 12, 13, 14.. As before triall made, he hoped the change of place would haue altered his lucke; ſo after returne of the like anſwer, he ſuſpects the Prophets wordes as cauſes of his miſhappe, and would hire him to be ſilent. And Balaak ſaid vnto Balaam; neither curſe them at all, nor bleſſe them at all. But Balaam anſwered, and ſaid vnto Balaak; Told not I thee ſaying; All that the Lord ſpeaketh, that I muſt doe
Ver. 25, 26? So ſtrong is the conflict betweene the ingraffed notion of Gods power to bleſſe or curſe whom he pleaſed, and the vnrighteouſneſſe, wherein it is detained, that after a ſentence paſſed againſt him, he will yet remoue his ſuite to another Court. Againe Balaak ſaid vnto Balaam; Come I pray thee; I will bring thee vnto another place, if ſo it may pleaſe God that thou maiſt thence curſe them for my ſake
Ver. 27.. And laſtly perceiving his triple attempt to curſe had procured a Trinitie of bleſſings (perhaps a bleſſing from the Trinitie giuen by each perſon in courſe) the laſt more effectuall than the former; he abandons the Prophets companie as an vnluckie gueſt. Of Iſrael ſaith Balaam: He coucheth, and lyeth downe as a young Lyon, and as a Lyon: who ſhall ſtirre him vp? Bleſſed is he that bleſſeth thee, and curſed is he that curſeth thee. Then Balaak was very angry with Balaam, and ſmote his hands together. So Balaak ſaid vnto Balaam; I ſent for thee to curſe mine enimies, and behold thou haſt bleſſed them now three times: Therefore now flee thou to thy place
Chap. 24. ver. 9, 10, 11.. Had God vpon ſome extraordinary provocation of this peoples vnexpiated ſinnes, permitted the hireling Prophets curſe to haue hit them; the place, whence
it was directed, ſhould haue beene either ioynt ſharer with old Baal in ſacrifices, and other divine honours, or elſe haue brought forth ſome other like new God. Or if the ſecond arrow had ſpedde, Baal Piſgah, or Sede-ſophim, had beene more famous amongſt the Moabites, and their affrighted neighbours, than Baalzebub, or Baal Peor; vntill the memorie of this ſucceſſe had beene Eclipſ't by events more glorious, elſwhere manifeſted.
7. The multiplicitie of Topicke gods amongſt the heathen could hardly haue beene hatcht without a coniunction of the afore obſerved imbecillity of mans vnderſtanding, or confuſed apprehenſions of time, and place, as cogenitors of effects begotten in them, and of ſuch affections or diſpoſitions, as the holy Ghoſt deciphers in Balaam. The inviſible power, which filleth every place with his preſence, comprehended by none, was confined within the circumference of that peculiar roome, wherein it had beene ſenſibly manifeſted. From his dominion over the fields, teſtified ſometimes by abundance, ſometimes by ſcarcitie rare and vnuſuall, they imagined a god of the field diſtinct from gods of the woods or waters. From declaration of his power, or ſecret touches of his preſence in their houſes or bodies (whether by participation of his goodneſſe, or permiſſion of evill Angells to torment them, Dij Tutelares, Penates, or Lares; Gods Protectors of their houſes, or families, or Guardians of their perſons had their originall. And ſeeing there was no corner of the world, wherein the inviſible and hidden power of God was not ſometimes remarkeably manifeſted in his effects: the former gap
once opened; there could be no reſtraint of this ſuperſtitious vanitie. Idolatrie from this one roote might ſpread as broad, as the world was wide. The viſible and knowne Elements, having one common matter for their mother, each ſymbolizing with other in ſome homogeneall qualitie, were allotted to three brother gods; The earth to Pluto, the water to Neptune, the ayre to Iupiter, from whoſe Tribunall, lightnings were ſent out, as proclamations, to affright theſe inferior rebellious regions, and thunderbolts as arrowes of vengeance, or executioners of his denounced wrath. The ſeverall Quarters of every regiment (of the earth eſpecially) were aſſigned to Deputie Gods, or Preſidents, yet ſo, as varietie of time had ſometime joynt ſuffrage with diſtinction of place for erecting theſe leſſer gods, which were as Tenants or Cottagers to the three great Lords, or ſuppoſed heires of this viſible ſphere. Night lightnings by the auncient Romanes were entertained as meſſengers of Summanus. Such onely as came by day were accounted as ſent by Iupiter.
8. Theſe experiments, which are as ſo many probats of the Philoſophicall rules premiſed, ſhould hardly merit ſo much credit with me, vnleſſe the holy Ghoſt, in regiſtring the idolatrous errors of ſome heathens, had warranted as well the truth of the inſtances, as the cauſes aſſigned by vs of the error. The Aramites had felt the power of Iſraels God in the mountaines to their ſmart, and yet are confident to finde ſuccour from other gods as powerfull to plague the Iſraelites in the plaine.
•
. King
•
0. ver. 23,
•
4, 25.
And the ſervants of the King of Syria ſaid vnto him; Their gods are gods of the hilles, therefore they
were ſtronger then we; but let vs fight againſt them in the plaine, and ſurely we ſhall be ſtronger then they. And doe theſe things; Take the Kings away, every man out of their place, and put Captaines in their roomes: And number thee an Army like the Army that thou haſt loſt, horſe for horſe, and Charet for Charet: and we will fight againſt them in the plaine, and ſurely we ſhall be ſtronger then they. And he hearkened vnto their voice, and did ſo. The Romanes ſuperſtitious confidence in the vanquiſhed Troiane gods, was happily nurſt by the ſame ignorance, a ſpice whereof we may obſerue in ruſtique vnthriftie gameſters, which hope to avoid ill lucke by changing place. That querulous complaint, which the Iſraelites vented in the wilderneſſe, had beene ſetled vpon the lees of Arams and Moabs Idolatrie. Theſe heathens were not ſo credulous of ſucceſſe againſt evident ſignes of Gods diſpleaſure; as the Iſraelites, after experience of his miraculous refections in their thirſt, were incredulous of his power to provide meat in their hunger. Pſal. 78. ver. 15, 16, 17, 18, 19, 20.
Can God (ſaid they) furniſh a table in the wilderneſſe? Beholde he ſmote the rocke, that the waters guſhed out, and the ſtreames overflowed; Can he giue bread alſo? Can he provide fleſh alſo for his people? It was but an eaſie ſteppe in heatheniſh times to tranſlate the divine powers à loco ad locatum, from the place, wherein the effects wrought by them were incompaſſed, to ſuch inanimate creatures, as were their inſtruments in producing them. So Auguſtus lying weatherbound, and ſuſpecting leſt his ſuite to Iupiter his brother, the ſupreme Lord of the ayre, might finde as vnſpeedie admiſſion or diſpatch as poore mens petitions did with ſuch great Kings as Auguſtus was, forthwith ſacrificed to the winde, that
lay fitteſt for bringing him to the haven of his deſires. They that goe downe into the deepe (ſaith the Pſalmist) ſee the wonders of the Lord. The like documents of Gods immediate hand in raiſing & aſſwaging ſtormes by ſea, as inſpired this ſacred breaſt with propheticall hymnes of his prayſes, inticed the Romanes to ſacrifice to the flouds or waues for the ſafetie of their Navies; Cic. lib. 3. de natura Deorum circa medium.
Noſtri Duces mare ingredientes immolare hoſtiam ſtuctibus conſueverunt; Our Generalls when they goe to Sea, vſe to offer Sacrifices vnto the flouds. And vpon ſpeciall deliverance from a dangerous ſtorme, they inveſted the latent power of the vnknowne God with the knowne name of the much feared effect prevented, as they ſuppoſed, by their Idolatrous devotions:
Te quo
que
tempeſtas meritam delubra fatentur,
Cum penè eſt corſis obruta puppis a
•
uis.
When ſhippes on raging Cor-ſicke Seas,
by ſtormes were well nigh lost;
To garniſh Lady Tempeſts Shrine,
our Fathers ſpar'd no cost.
Their folly was leſſe in ſeeking to appeaſe the tempest which ſtirred the waues, than in ſupplicating to the waues, which could not ceaſe ſo long as the tempeſt laſted.
9. Theſe fooliſh practiſes of ſuch as the world accounted her wiſeſt ſonnes, though they cannot iuſtifie the like foolery in illiterate, or meaner perſons; yet may they iuſtifie the learned criticks correction of the
poore Fiſhermans ſpeech in Vide Cau
•
in c 8.
•
9. Athenaei.
Athenaeus; albeit by amending his words,Antiquè ſic.
〈 in non-Latin alphabet 〉
. he hath made his meaning a great deale worſe, then it was formerly conceived to be. For he brings him in ſacrificing to the North winde, as the moſt of his profeſſion in auncient times vſually did. A
•
exandrū
•
Eleu
•
tem A
•
aeorum p
•
r
•
m na
••
ga
•
e plure
•
ſcrib
•
nt, nauiſ
que
praetorae gubernatorem fa
•
e: qu
•
m
que
tamin medys Helleſponti flactibus verſaretur, taurum Neptuno ac Nereidibus macta
•
, aurea
que
Phiala in mare profuſa Liba
•
e. Arrianius de expedit. Alexandri lib. 1.
Alexanders ſacrificing in the middeſt of Helleſpont vnto Neptune, and the ſea-Nimphs, was no leſſe Idolatrous, but neither ſo properly, nor groſſely ſuperſtitious. Howbeit even the moſt groſſe, and ſuperſtitious miſtakings of theſe Heathens laſt mentioned, differ rather in ſubiect, and matter, than in forme, from an error common and vſuall, and in a manner the fatall conſequent of a neceſſary practiſe in moderne Schooles, to wit, of Denominating or notifying things indiſtinctly apprehended by their references, or vicinitie vnto certaine and knowne circumſtances. Thus becauſe we know not the determinate diſtance of the Moone from the Center, or ſupreme ſphere, we define the place of it (as of every other bodie) by the convexe ſurface of the ſphere, which environs it. And by this concretion, or confuſion of the externall reference, or notification, with the thing we ſeeke to notifie; the higheſt orbe, or ſupreme ſphere hath in the conceit of many, loſt all right to any diſtinct proper place, becauſe it is deſtitute of a ſurface, or ſuperior covering; ſo againe by notifying the differences, or ſet parts of time by the numerable, and knowne parts of motion, which accompany it; the proper and eſſentiall notion of time is vtterly drowned in our conceit of motion. And as we imagine thoſe bodies, which are not contained vnder ſome other, to be in no place: ſo we miſconceiue there ſhould be no time, vnleſſe it
were enſheathed in motion. Wheras the Ariſtot. 2. Phyſic. Philoſopher did not intend, that the Definitions either of time or place by him aſſigned ſhould be eſſentiall; But (as all Phyſicall definitions (by his precepts are, and ought to be) cauſall, or connotatiue, ſuch as is that; Ira eſt ebullities ſanguinis circacor: Anger is the boyling of the bloud about the heart.
10. This proneneſſe of mans imagination to be miſ-led by circumſtance of time or place, by other adiuncts, or inſtruments of his manifeſted power, the Lord foreſawe in his choſen people, and ſought in ſollicitous manner to inhibit by his Law and Prophets. To this purpoſe is the vnitie of his infinite, and incomprehenſible Maieſtie, ſo often and vſually emblazened by varietie of glorious attributes framed from the multiplicitie of ſubiects, or varietie of effects, wherein the efficacy of his power, iuſtice, or goodneſſe are, or haue beene moſt remarkably manifeſted. Men by this meanes, (ſo they would by any) might be occaſioned to abſtract, and purifie their conceits of him from thoſe concrete, and vnpurified apprehenſions, wherein the Heathen did either burie, or impriſon ſuch notions as either nature had engraffed in them, or traditions communicated vnto them. From diſcovery of his powerfull hand in managing warres he is enſtyled the Lord of Hoſts, or the Lord ſtrong and mightie in Battell: and yet with all, a God of peace, and one that maketh warres to ceaſe; A God of wiſedome, and a God of glorie, and yet, a God that hath compaſsion on the poore, and deſpiſeth not the weake, and ſillie ones. And as if he had feared, leſt Iſrael vpon ſuch occaſions as ſeduced the Romanes, might miſdeliver devotions, confuſedly
intended to him, vnto ſtormy waues, or tempeſts, or with the Aramites, confine his power to vallies, or mountaines, or with others, make him a God of the ſea onely, not of the land; He hath ſounded a counterblaſt to thoſe impulſions, where with the heathens were driven headlong into Idolatrie, in that excellent ſong of Iubile; The Lord is a great God, and a great King aboue all Gods. In his hand are the deepe places of the earth, the ſtrength of the hills is his alſo. The ſea is his, and he made it; and his hands formed the drie land. O come let vs worſhip, and fall downe; let vs kneele before the Lord our maker. For he is our God, and we are the people of his paſture, and the ſheepe of his hand
Pſal. 95. ver. 3, 4, 5, 6, 7.. It was his pleaſure to try them Exod. 17. ver.
•
, 3, &c.
with penurie of water after he had tried them Exod. 16. ver. 3, 4. &c.
with ſcaricitie of bread, that by his miraculous ſatiſfaction of their intemperate deſires of both, as alſo of their luſting after fleſh, he might bring them to acknowledge him for a God, as powerfull over the foules of the aire, as over the fiſh in the ſea, as able to draw water out of the hard rocke, as to raine bread from heaven. And having indoctrinated them by their experience of his power in theſe, and like particulars, he commends this generall precept, or morall induction to their ſerious conſideration: Hath God aſſayed to goe, and take him a nation from the middeſt of another nation, by temptations, by ſignes, and by wonders, and by warre, and by a mightie hand, & by a ſtretched out arme, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes: Out of heaven he made thee to heare his voice, that he might inſtruct thee, and vpon earth he ſhewed thee his great fire, and thou heardeſt his words out of the middeſt of the fire. Know therefore
this day, and conſider it in thine heart, that the Lord he is God in heaven aboue, and vpon the earth beneath, there is none elſe
Deut. 4. ver. 34, 36, 39.. And laſtly; That no ſenceleſſe, or liuing creature, through the faulty ignorance of man, might vnawares purloine any part of his honour, the Pſalmist hath invited all to beare conſort with his people in that ſong of prayſe, and acknowledgement of his power: Prayſe ye the Lord from the heavens; prayſe him in the hights. Prayſe yee him all his Angells; prayſe yee him all his hoſts. Prayſe yee him Sunne, and Moone: prayſe him all yee Starres of light. Prayſe him yee heavens of heavens: and yee waters, that be aboue the heavens. Let them prayſe the name of the Lord: For he commanded, and they were created. He hath alſo ſtabliſhed them for ever, and ever: he hath made a decree, which ſhall not paſſe. Prayſe the Lord from the earth yee dragons, and all deepes, &c. Let them prayſe the name of the Lord, for his name alone is excellent: his glory is aboue the earth and heaven
Pſal. 148. ver. 1, 2, 3, 4, 5, 6, 7, 13..
CHAPTER XIX.
Of divers errors in Philoſophie, which in practiſe proued ſeminaries of Idolatrie and ſorcerie.
1. THe beſt Apologie, which the greateſt heathen clearks could make for themſelues (for the groſſer fopperies of the vulgar, they would not vndertake to defend) was borrowed from a plauſible Philoſophicall opinion, thus expreſſed by the Poet:
Virg. 4. Georg. pag. 94.
His quidam ſignis, at
que
haec exempla ſecuti,
Eſſe apibus partem divinae mentis, & hauſtus
Aethereos dixere: Deum nam
que
ire per omnes
Terráſ
que
, tractúſ
que
maris, coe
•
um
que
proſundum:
Hinc peci
•
des, armenta, viros, genus omne ſerarum,
Quem
que
ſibi tenues naſcentem arceſſere vitas,
Hence perhaps did that Paradoxe maintained by ſome Philoſophers take his beginning [Deus eſt materia prima]. The propoſition in it ſelfe conſidered may be ſalved from hereſie with a diſtinction of formaliter and eminenter. But the ſame propoſition ſimply converted [Materia prima eſt Deus] includeth hereſie, if not Idolatrie. The truth is [Deus eſt materia prima eminente non formaliter. [Materia prima non eſt Deus aut e
••
nen
•
e e
••
ut formaliter.]Scilicet huc reddi deinde, ac reſoluta referri
Omnia: nec merti eſſe l
•
cum, ſed viva volare
Syderis in numerum, at
que
alto ſuccedere coelo.
S
•
me by theſe ſignes and theſe examples thereto drawne haue taught,
The ſoules of Bees to be divine, of heavenly ſpirits a draught;
For God ſay they, as find they may, who Natures workes per vſe,
Through earth, through ſeas, through heavens profound liue goodneſſe doth diffuſe.
From his liue preſence, Cattle, men, birds, ſucke the ſpirit of life,
From him all ſprings, in him all ends: though death be nere ſo rife,
Yet nothing dies: what earth forſakes findes place in ſtarry skie,
What we thinke into nothing ſlits, aboue the Heavens doth flie.
This opinion was worſe conſtrued by ſome, than either the Author, or Commentator meant: many, the moſt auncient eſpecially, agree in this; That Deus was Anima mundi, That the world was animated by God, as our bodies are by our ſoules. Whence they concluded, as
ſome later Romaniſts doe; That all or moſt viſible bodies might be religiouſly worſhipped, or adored, with reference to Gods reſidence in them. The Antecedent notwithſtanding being graunted, the practiſes which they hence ſought to juſtifie, are excellently refuted by S. Auſtine
Lib. 4. de civit. Dei. cap. 11, 12.
, who hath drawne them withall a faire and ſtreight line to that marke, whereat they roved at randome or blind gueſſe, by wayes ſucceſſiuely infinite. For anſwering any objection the Heathen Divines could make againſt vs, or refuting any Apologie made for themſelues, I alwayes referre the Reader to this good Fathers learned labours, of excellent vſe in his time. But my purpoſe is not to make men beleeue theſe hereſies are yet aliue by hot skirmiſhing with them. The lines of my method rather lead me to vnrippe their originalls, ſo farre onely as not diſcovered, they might breed daunger to our times. Now in very truth the opinion pretended by them to colour the filth of their Religion, did miniſter plentie of fuell and nutriment, (as learned Recolligamus quae diximus, videbimuſ
que
in primo nos gradu diſcere Deum non eſſe corpus, vt Epicurei; ne
que
formam corporis, vt illi volunt, qui Deunt aſſerunt animā eſſe coela vel vniverſi, quod et Aegiptij vt Scribit Plutarch exiſtimarunt, et Varro
•
heologus Romanus, vnde vtriſ
que
magnum fomentum Idol laetria, vt al
•
bi declarabimus Mirandula de ente et vno. pag. 249.
Mirandula hath obſerved) to thoſe monſters, whoſe limmes, and members had beene framed from the ſeeds of errors hitherto mentioned; and the illiterate in all probabilitie tooke much infection at eies and eares, from Poeticall deſcriptions, or Emblematicall repreſentations of Gods immenſitie; ſuch as Orpheus (if wee may beleeue Clemens Alexandrinus) did take out of the Prophet Eſay. cap. 66. vide Ciem. Alexand. lib. 6. Strom.
Ipſe autem in magno conſtans, & firmus Olympo eſt,
Aureus huic Thronus eſt, pedibus ſubiecta
que
Terra,
Oceani ad fines illi protenditur ingens.
Dextera, montanas at
que
intus concutit illi
Ira baſes, motus nec poſſunt ferre valentes.
Ipſe eſt in coelis, terram complectitur omnem,
Oceani ad ſinus expanſa eſt, & manus illi
Vndi
que
dextera—
Not held by them He heavens doth firmely hold,
Whole earth's but footeſtoole to his throne of G
•
ld;
Ins mightie Palme the Ocean vaſt doth rolle;
The rootes of mountaines ſhake at his controlle.
Or e Heavens, through earth his right hand doth extend,
It all inclaſps, all it, not comprehend.
2. Iupiter (though acknowledged by many to be the onely God) from the former opinion became anſwerable to as many names as the world had principall parts, and vpon diverſitie of relations to effects, or motiōs preſumed to iſſue from his amiable, or liue preſence, ſubdivided into both ſexes; tearmed Vide Aug. de Civit. Dei. lib. 4. cap. 11.
Neptune in the ſea; Liber in the vineyard; Vulcan in the Smiths forge, and Vagitanus in the Infants mouth; in the aire Iuno; in the earth Tellus; Venilia in the ſea-waue whileſt current to the land: Salatia in the ſame waue reciprocating. The meere varietie of names, or alteration of the ſexe, or gender, would naturally ſuggeſt a multiplicity of gods and goddeſſes vnto the ignorant: ſo would the diverſe formes or ſhapes of thoſe bodies, whereof they imagined him to be the ſoule and ſpirit, vnto the learned; ſpecially ſeeing the motions, or operations of the elements, or other inferior bodies haue no ſuch vitall dependance vpon any one, or few principall parts of the world; as in man, all other members with their functions haue on the heart,
the head, and liver, or perhappes all originally on the heart. And yet the evident prerogatiue of theſe three parts hath perſwaded great Philoſophers to allot three ſeverall ſoules really and locally diſtinct, to each principall part one. From which opinion it would with probability follow; that in one man there ſhould be three living creatures: A plant, a ſenſitiue, and a rationall ſubſtāce. And Varro the moſt learned amongſt the Romanes, graunts that the auncient Romanes did worſhip mother Tellus, Ops, Proſerpina, and Veſta, for diſtinct goddeſſes. Though theſe titles in his refined Theologie rather imported ſo many ſeverall vertues of the earth, whoſe ſoule or ſpirit was but one: And not abſurdly (as he thought) might other goddeſſes be reduced to this olde Grandame Tellus. But S. Auſtine demaunds how this can ſtand with the doctrine of his aunceſtors, which had ordained ſeverall rites to all theſe, as vnto goddeſſes in nature different, and conſecrated peculiar votaries vnto Veſta? It is not all one for one goddeſſe to haue many names, and to be many goddeſſes, or ſhall multiplicitie and vnitie be avouched of one and the ſame? It may be (ſaith Varro) that in one, many may be contained; but this avoydes not the intended checke. Saint Lib. 7. de civit. Dei. cap. 24.
Auſtine replies; That as in one, and the ſame man there may be many entities, not many men: ſo in one and the ſame goddeſſe there might be ſeverall vertues, not ſeverall goddeſſes. Varroes attempt to juſtifie his forefathers iolly, and reconcile their groſſe ignorance with his learned errors, evidently bewrayes whoſe ſucceſſors the Ieſuites or other quaint moderne refiners of Schoole Paganiſmes are, which hope to ſalue the contradictions of their doating forefathers, and
erring councells, and patch vp the vnitie of their broken and divided Church by Schoole glue or Philoſophicall querks.
3. But concerning the animation of the world, and its ſeverall parts, the opinions of Philoſophers varied, and their variation cauſed varietie of Idolatrie: Every body had a peculiar ſpirit, or genius beſides Iupiter, to whom the moderation of all was aſſigned; whence we may without breach of charitie ſuppoſe the worſhipping of dumbe and ſenceleſſe creatures to haue beene a practiſe though wicked in all, yet not altogether ſo brutiſh and ſenceleſſe in ſome heathen as it is often generally cenſured without diſtinction. For even the elements or inanimate creatures, which they adored, had, in the opinion of ſome Philoſophers, their proper ſpirits, though not to informe them, as our ſoules doe our bodies, yet to aſſiſt, or guard them; each of which ſpirits was held divine, and indued with ſome peculiar power or vertue, for producing or averting certaine effects proportionable to the bodies. Vide Georg. Agricol. de animalibus ſubterraneis &c. Authors for skill as well practicke as ſpeculatiue, not eaſie to be deceived, and for their gravitie and morall honeſtie exempt from all ſuſpition of purpoſed deluding others, haue related ſtrange apparitions about Mines. The like might ſeduce ſome heathen to adore gold and ſilver, not as mettalls, but rather as viſible pledges of an inviſible Mammons preſence, conceived by them as a ſpirit, or guardian of treaſure, by whoſe favour (ſollicited in peculiar rites or ſervices) wealth might either be gotten or increaſed. The like conceit, no queſtion, moved the See the Biſhop of Caſae in his Indiā
Relations.
•
ndians to preſent a Casket of gold & jewels, with ſuch a ſolemne maske,
or ſuperſtitious daunce, as they held moſt acceptable to their country-gods, in hope Gold the Spaniſh God, as they deemed it, being pleaſed with their devotions would appeaſe the Spanyards crueltie. Why thoſe ſemi-Chriſtians ſhould ſo hunger and thirſt after gold, and mettalls, which could neither allay their hunger, nor quench their thirſt, could not enter into theſe ſilly caitiffs hearts; vnleſſe it were to ſacrifice it vnto ſome Mammon, or ſpirit of Gold.
4. Iulian the Apoſtata, albeit he ſpared no coſt to make Iupiter his friend, whom he adored as King of gods, and chiefe moderator of the world, yet thought it no point of thrift or wiſedome to neglect the Elementall ſpirits: becauſe theſe in the heatheniſh divinitie, which he followed, were powers truely divine, able to qualifie their worſhippers with the ſpirit of divination. Neither was this opinion of their Deitie in the cenſure of thoſe times or ſects, any Paradox, nor the offering of placatory ſacrifices, any vnlawfull or ſuperfluous practiſe. Otherwiſe Amianus his plea to acquite his Maſter from ſuſpition of ſorcery, or Magicall Exorciſmes had beene as ridiculous in the ſight of Heathens, as it was impious in the judgement of Chriſtians; Et quoniam erudito, & ſtudioſo cognitionum omnium Principi malevoli pranoſcendi futura pravas artes aſſignant, advertendum eſt breviter; vnde ſapienti viro hoc quoque accidere poterit doctrinae genus haud leue. Elementorum omnium ſpiritus, vt pote perenniū corporū praeſenti motu ſemper & vbi
que
vigens, ex his, quae per d
•
ſciplinas varias affectamus, participat nobiſcum munera divinandi; Et ſubſtantiales poteſtates ritu diverſo placatae velut ex perpetuis fontium venis vaticina mortalitati ſuppeditant verba. Quibus numen praeeſſe dicitur Themidis, Quam ex eo, quod fixa fatali lege decreta praeſcire fas ſit in poſterum (quae Tithemena ſermo Graecus appellat) ita cognominatam, in cubili ſolio
que
lovis vigoris vivifici Theologi veteres collocarunt. Ammiam, Marcellin lib 21.
Becauſe this Prince a profeſſed louer of all ſciences, is by ſome maligned to haue gained the foreknowledge of things future by naughtie Arts: we are briefely to advertiſe by what meanes a wiſe man (as this Prince was) may attaine vnto this kinde of learning, or skill more than vulgar. The ſpirit of all the elements (ſaith this Author) being enquickned by the vnceſſant motion of the celeſtiall bodies, participate with vs the gift or facultie of divination: and the favour of the ſubſtantiall powers (or immortall
ſubſtances) being purchaſed by reſpectiue rituall obſervance; the praediction of Fates or deſtinie is conveyed vnto mortalitie from them, as from ſo many perpetuall ſprings or fountaines. Over theſe ſubſtantiall powers the goddeſſe Themis ſits as Preſident, ſo called by the Grecians, becauſe the i
•
revocable fatall decrees by her mediation become cognoſcible. This Themis the auncient Theologi haue therefore placed in the bedchamber and throne of Iupiter, fountaine of life and liuelihood.
5. Yet this conceipt of Vide Staphanum Pighium de Dea Themide.
Themis ſoveraigntie was not the opinion of all, or moſt auncient heathen Doctors. For ſome haue taught, that Vide Gyraldum de Tellure & nocte.
Tellus (or the ſpirit of the Earth) did giue Oracles before Themis medled in theſe buſineſſes. During the time of both their regencies; Nox by others was eſteemed at leaſt as midwife of Revelations, whereof ſometime ſhe had beene reputed Queene-mother, becauſe theſe ſecret praedictions of deſtinie, or fatall doomes were vſually brought to light in ſilent darkeneſſes. Not much different from Ammians Philoſophy are many of Plutarchs coniectures of the inſpiration and expiration of Oracles. Iulian (it ſeemes) from Plutarchs Principles hoped to encourage theſe divining ſpirits to follow their former ſtudies, and recall them to their wonted ſeats, by reviving their auncient rites, and reeſtabliſhing their priviledges: as if Honos alit artes had place amongſt theſe pettie gods.
6. This Philoſophicall opinion did fit the forementioned temptation to ſuperſtition, as the claſpe doth the keeper. And with their impulſiue helpe were able to draw the preſent Chriſtian world not well catechized, into the bottomleſſe ſinke of fouleſt Idolatrie. And though from conſciouſneſſe of our ignorance in the workes of Nature, we allow the iſſue of many practiſes, whereof we can aſſigne no probable ſpeciall cauſe, but onely in charitie to our ſelues and others, ſuppoſe they haue ſome right vnto their being by the ordinary courſe of nature: yet ſome diſorderly over-growne ſtemmes there be of this charitable credulitie, which bring forth little better fruit, than that which the Chriſtian world condemned in Iulian. As for example, ſuch as from vncertaine traditions can conceiue hope, and attempt the practiſe of curing diſeaſes by Amulets, or by application of ſuppoſed medicines apparantly deſtitute of any naturall actiue force, will quickly be ſet over to acknowledge ſome hidden vertue, or ſupernaturall efficacy concomitant, or aſſiſiant, which in plaine tearmes they will not call their God or Creator, yet will thinke of it, as of a good ſpirit, ready to helpe in time of neede, ſo it be ſought vnto by ſuch meanes, as the Cabaliſts of theſe ſecret myſteries ſhall preſcribe. Whatſoever the matter of the medicine may be (though oftimes it be rather verball, than materiall) the manner of applying it, is for the moſt part meerely magicall, and ſerues (though not in the intention of the patient or Phyſician) as a ſolemne ſacrifice to the founders of theſe Arts. Or if the manner of applying or wearing medicines be not ſuperſtitiouſly ceremonious, the ſolemne profeſſing (though
alwayes not verbally expreſſed) of credence, or beliefe prerequired vnto their efficacy, is Idolatrous. Of practiſes in this kind (though the practitioners will or can aſſigne no reaſon, ſaue onely traditions of lucke good or bad to follow; yet may we ſafely preſume the moſt part to be naught; becauſe we may evidently deriue the originall of many from conceits meerely heatheniſh and Idolatrous. Such is the vſe of Vervine, of our Ladies gloues, and S. Iohns graſſe at this day in no leſſe requeſt amongſt ſome rude and ignorant Chriſtians, than ſometimes they were amongſt the auncient Grecians or Romanes, to whoſe manners Theocritus and Virgil in their Poems doe allude:
Eglog. 8.
—Bacchare frontem
Cingite, ne vati noceat mala lingua futuro.
Leſt naughtie tongue whil'ſt Poet's yong,
his braine doe blaſt;
Let luckie graſſe 'bout his Temple paſſe,
to binde them faſt.
That other peece of the ſame Poet concerning the vſe of Vervine, ſmells too rankly of magicall ſacrifice or incenſe:
Verbenas adole pingues, & maſcula thura.
It may be queſtioned, whether the Romane
Eo magis obtinuit, vt Legati publici ſancti habeantur: adeo vt, ſiquid Iuriſconſulto Martiano credimus, ſanctum vocari caeperit a ſagminibus, id eſt, ve benis, quas herbas Romanorum Legati ferebant, ne ab vllo v
••
larentur adverſus ius gentium. Quod ſi quis ipſus pulſaſſet, hoſtibus dedebatur ex ſententia Q. M
•
tij. Fo
•
cat. Iuriſconſul: de Gallorum Imperio & Philoſoph. lib. 5. pag. 685. Greg. Tur
•
nenſis tradit Legatos Francorum mittiſolitos cum Virgis conſecratis, ne a quoquam offenderentur. Forcat. Ibi
•
em.Legates
did weare Vervine vpon ſuperſtitious confidence of ſome hidden vertue in it, or as an emblematicall alluſion to the ſuperſtitious conceit of the vulgar. But wonted they were to weare bunches of it in their ſolemn embaſſages, whether in token that their perſons ought not, or out of vaine hope, that their perſons could not be violated ſo long as they were vnder the protection of this hearbe, accounted ſacred. The moſt ſuperſtitious hopes, implied in theſe, or the like practiſes of the Heathen, may be more then paralleld by the vaine confidence which ſome ignorant Chriſtians put in the ſecret vertue of theſe, and like hearbes for curing ſtrange diſeaſes, or for their ſafegard againſt thunder, fiends, or wicked ſpirits. To this purpoſe I well remember a tradition, that was olde, when I was yong, better beleeved by ſuch as told it, then if it had beene Canonicall Scripture. It was of a maide that liked well of the devill making loue to her in the habit of a gallant young man, but could not enioy his company, nor he hers, ſo long as ſhee had Vervine and S. Iohns graſſe about her: for to this effect he brake his minde vnto her at laſt in rime:
If thou hope to be Lemman mine;
Lay aſide the St Iohns graſſe, and the Vervine.
To robbe a Swallowes neſt built in a fire-houſe, is from ſome old bell-dames Catechiſmes, held a more fearefull ſacrilege, than to ſteale a chalice out of a Church. Beſides tradition they haue no reaſon ſo to thinke. The prime cauſe of this ſuperſtitious feare, or hope of good lucke by their kinde vſage, was that theſe birds
were accounted ſacred amongſt the Romanes,
Vide Gyraldum &c. de dijs penatibus.
Dijs penatibus, to their houſhold gods, of which number Venus the eſpeciall patroneſſe of ſwallowes was one.
7. Such a preſidency as Ammianus aſſigned to Themis and the ſubſtantiall vertues of the Elements, is to this day given by theſe magicke Cabaliſts vnto ſpirits over mettalls, ſtones, and hearbes; each haue their ſeverall Patrons. And if the practiſe be for the practitioners conceived good; the ſpirit which proſpers it ſhall not be reputed evill. Thus are the Fayries, from difference of events aſcribed to them, divided into good and bad, when as it is but one and the ſame malignant fiend, that meddles in both; ſeeking ſometimes to be feared, otherwhiles to be loued as God, for the bodily harmes, or good turnes ſuppoſed to be in his power. And permitted (no queſtion) he is to doe both in iuſt puniſhment of their heatheniſh ſuperſtition or ſervilitie, that can eſteeme him worthy either of religious loue or feare.
8. It was my happe ſince I vndertooke the Miniſterie, to queſtion an ignorant ſoule, (whom by vndoubted report I had knowne to haue beene ſeduced by a teacher of vnhallowed arts, to make a dangerous experiment) what he ſaw, or heard, when he watcht the falling of the Ferne-ſeed at an vnſeaſonable and ſuſpitious houre. Why (quoth he) (fearing (as his briefe reply occaſioned me to conjecture) leſt I ſhould preſſe him to tell before company, what he had voluntarily confeſſed vnto a friend in ſecret about ſome foureteene yeares before) doe you thinke that the devill hath ought to doe with that good ſeed? No; it is
in the keeping of the King of Fayries, and he I know will doe me no harme, although I ſhould watch it againe; yet had he vtterly forgotten this Kings name, vpon whoſe kindneſſe he ſo preſumed, vntill I remembred it vnto him out of my reading in Huon of Burdeaux. And having made this anſwer, he beganne to poſe me thus; Sr, you are a ſchollar, and I am none: Tell me what ſaid the Angell to our Lady? or what conference had our Lady with her couſin Elizabeth concerning the birth of St
Iohn the Baptiſt? As if his intention had beene to make by-ſtanders beleeue, that he knew ſomewhat more in this point, than was written in ſuch bookes, as I vſe to reade. Howbeit the meaning of his riddle I quickly conceived, and he confeſſed to be this; That the Angell did foretell Iohn Baptiſt ſhould be borne at that very inſtant, in which the Ferneſeede, at other times inviſible, did fall: intimating further (as farre as I could then perceiue) That this Saint of God had ſome extraordinary vertue from the time or circumſtance of his birth. So faire a colour had his Inſtructor, by profeſſion a Mathematician, by practiſe a Conjuret, caſt vpon this ſuperſtitious, and vngodly experiment; as the moſt part of Magicall ceremonies or obſervances, pretend their warrant from ſome reſemblances of ſacred actiōs, or from circumſtances of miraculous cures wrought by our Saviour, his Prophets, or Apoſtles. Many inſtances to this purpoſe are to my remembrance gathered by Delrius. This vpon mine owne knowledge, and obſervation I can relate; of two, ſent more than a mile, after the Sun-ſetting, to fetch South-running water, with a ſtrict Injunction, not to ſalute any either going
or comming, no not their deareſt friends, if they ſhould chance to meete them (as by chance they did.) Such ſilence had well beſeemed them in Gods Temple; but in this caſe was the ſacrifice of fooles, an offering vp of their tongues and lips vnto the ſervice of Divells; yet colourable amongſt the credulous by Eliſhaes inſtructions given to Gehazie, when he ſent him to cure the Shunamites childe; albeit theſe literally import rather haſt, than hope of good ſpeed by their obſervance. All the hidden vertues of the forementioned ſeed, inviſible, ſaue onely to the ſuperſtitious, I now remember not, nor were ſome of them fit to be related. But the rarer, or ſtranger efficacy it or other hearbe or ſeede may be conceived to haue, the more eagerly are they ſought after by the needie or diſtreſſed; in body eſpecially. Miſerifacile credunt quae volunt.Extreame miſery, or diſtreſſefull penury, occaſioned by courſe of nature, not by violence, is by nature credulous, and apt to breede a good conceipt in the ſimple of any thing, that is publickly diſliked or diſallowed by the learned. And credulitie matching with eagerneſs of deſire brings forth vaine hope, or ſtubborne confidence, without any iuſt externall occaſion to beget it; as ſome females are fruitleſſely fertile without the male. And hopes enlarged or augmented are forthwith in trauell of action, and long after practiſes for their accompliſhment; although it be to offer ſolemne ſacrifice to infernall powers: whoſe ſacraments are the oftener, and more zealouſly frequented; becauſe ſuch grace, or good lucke, as by divine permiſſion enſues vpon their celebration, is alwayes conferred ex opere operato. No ſtrict examination of the communicants conſcience; no
patient expectation of Gods providence (from which as from a yoake burdenſome to fleſh and bloud, they exempt all that put confidence in them) is required vnto their efficacy. If they faile in operation, the preſent dammage or bodily danger is not great, onely ſo much labour loſt: and ſpeedineſſe of reſolution, or quicke manifeſtation of fatall doome, be it good or bad, naturally excites men beſet with feare, or hope, to attempt the triall of ſuch experiments, as are preſcribed them. The Heathen Magica
•
vanitates ſaepius quidem antecedentis operis parte, vbicunque cauſae locuſque poſcebāt, coarguimus, detegemuſ
que
etiamnum: in p
•
ucis tamen digna res eſt de qua plura dicantur, veleo ipſo, quod fraudal
•
ntiſsima artium plurimum in toto terrarum orbe plurimiſ
que
ſaculis valuit. Autoritatem ei maximam fuiſſe nemo miretur; quaen loquidom ſola artium tres alias imperioſiſsimas humana mentis complexa in vnamſe
•
edegit. Natam primum è Med
•
cina nemo dubitat acſpecie ſalutari irrepſiſſe velut altiorem ſanctiorem
que
quam Medicinam: ita blandiſsimis deſideratiſsim
•
ſ
que
promiſsis addid
•
ſſe vices Religionis, a
•
quas maxim
•
etiamnum caligat humanum genus. At
que
vt h
•
c qu
•
que
ſuggeſſerit
•
ſ
•
ſſe artes M
•
the
•
cas, n
•
llo
•
n
•
uido futura deſeſeſciendi, at
que
ea dē coelo ver
•
ſ
•
imè peti cre
•
eme.
〈◊〉
hominum ſenſibus triplici vinculo, in tantum ſaſtigij adole
••
t, vt hod
•
e
que
etiam immag
••
ae parte gen
••
um preualeat, & in oriente regum regibus imperet. Vide Plin nat. h
•
ſt. lib. 30. in principio.
Plinie, well obſerues Magicall vanities or obſervances to haue drawn their firſt lineaments from Phyſicke, creeping into mens opinions vnder faire ſhewes, and ſweete promiſes of health, much deſired by all, but proffered by Magicians in extraordinary meaſure, and by meanes more ſacred, than medicines ſenſible; and thus laſtly to haue faſtned their throne throughout all ages by a triple bond, by weaving Religion and Mathematicall Arts into their warpe, which was firſt ſpunne from Phyſicke. This opportunitie of aſſociating Mathematicall ſciences was eaſily gained from that inbred deſire, which all men haue of foreknowing things concerning themſelues, and from a prenotion, that the foreknowledge of them is from heaven.
8. The greater ſoveraigntie theſe curious Arts had gotten in the Eaſterne Nations, the more they commend the maieſtie of Chriſts new erected kingdome, which could ſo ſuddenly put them downe, and cauſe the
Vide Acts. 19. verſ 19. contemplators of ſuch grand myſteries to ſacrifice their bookes and labours to the ſimplicitie of the Goſpell. It may be want either of leiſure well to examine, or of capacitie to conceiue, or perhaps of preſent memory to recall exactly what I conceived of ſome Paracelſian writings, when I read them, makes me yet ſtrongly jealous, leſt as one Devill more than the Players had dreſſed is ſaid to haue appeared vpon the Stage: ſo ſome ſpirit more than naturall doth ſometimes inſinuate himſelfe into their curious extractions of ſpirits, and pretended ſearch of medicines metaphyſicall. In Paracelſus himſelfe, though I vnderſtood not all, yet ſome paſſages, I am certaine, are ſo plainely impious, that no man, which vnderſtandes the principles of Chriſtian Religion, will vndertake to make any orthodoxall conſtruction of them. Beſides the ſuſpiciouſneſſe of their matter, the character of many of their writings miniſtred more iuſt occaſion for vs to thinke, that one and the ſame ſpirit did breath in their Riddles, and in heathen Oracles; than the congruitie of Averroes and Mahomets ſtile did vnto Ludcuicus Vives, to avouch that he which lik'd well the writings of the one, could not much miſlike the others Alkaran. As their pretended myſteries are vſually covered with the ſame veile of ambiguitie and obſcuritie, wherein ſeducing heatheniſh Oracles were enwrapt: ſo the evaſions to ſalue their Authors credit, when ſucceſſe no way anſweres the expectation,
are as obvious. Either the right meaning of the Rule was miſ-taken, or elſe there was ſome defect in the practiſe. That Paracelſus and his followers, are ſchiſmaticall Phyſicians, is too well knowne, vnleſſe Galene and Hippocrates be not ſo orthodoxall, as the world accounts them. But how iuſtly Omnē porrò Mab metano um alidaciam ſuperat▪ quoa homo, non dicā impius (nimis enim leue eſt hoc verbum) ſed planè Tartareus audet affirmare, ſpiritū mundi (quiadem ſet ſpiritus cum ſpiritu corporis noſtri) filium De
•
eſſe conſpicuum, minus purumet perfectum calore il
•
o ſuo ſolari. Eraſ
••
Diſputat: par
•
tertia. pag. 43.
Paracelſus, and his followers His accedit, quod ſe Paracelſi diſcipulum eſſe non negat. quem Arianum ſuiſſ
•
nimis conſi
•
t, &c. Sanè quo
•
paul
•
••
tiores habe
•
Par
•
celſicos (de illis l
•
quor praecipuè, qui magiſtrū ſ
•
um omnibus cl
•
ſsici ſc
••
ptoribus non exaequare
•
antùm, ve
•
um etiam praeponere audent) vel ex certis argumentis, vel ex eorum ſcriptis, vel ex amic
•
rum & fami
••
arnem ipſorum n
••
ratione, perſ
•
exi magia per quam ſtu
•
io
••
seſſe Cabalam et adep am Philoſop
•
iam Paracelſi in os nol is palà
•
l
••
dare non crubeſcum: qua
•
tam certum eſt ſceleſtae magiae partes qu
•
ſdam eſſe, quam eſt certum me virere dumiſta ſcribo. Eraſtus. Ibidem. are charged by Eraſtus with the Arrian hereſie, and with other doctrines of devills, with ſuperſtitious charmes, and magicke ſpells, either vnknowne vnto the ancient Heathen, or deteſted by the more ingenuous ſort of them; I leaue it to their cenſure, which haue better leiſure and opportunitie to examine; greater experience and deeper judgement to debate the controverſie betwixt them: onely this perhaps I might in charitie wiſh, that as no man may miniſter ordinary Phyſicke vnto others without licence; ſo none might be admitted to reade their ſpeculations, or try the truth of their profeſſed myſteries, without publicke approbation, not onely of their ſufficiency in learning; but of their ſinceritie in Religion. For certainly great are the temptations, wherevnto this new, or late revived Philoſophie expoſeth wits (yong eſpecially) or addicted to curioſitie; ſo great, as they cannot be prevented, or reſiſted, but onely by mindes throughly grounded in the orthodoxall faith. Hyperbolicall force, or pretended vertue, aſſigned by
them to their medicines, and the magnifiecence of the end propoſed naturally inſpires indefatigable alacritie in ſeeking or trying meanes poſſible to effect it. And curioſitie of long and eager ſearch, not ſatisfied, will at length be ready to claſpe with practices ſuperſtitiouſly curious, rather than fayle. Such of their principles, as are approueable, perhaps more to be eſteemed, than the received maxim
•
s of common Philoſophy, or Phyſicke; are ſo interlaced with other ſtuffe, or intimation of more hidden ſecreſies, that they may ſeeme layd but as baytes to draw youths to an implicit beliefe of their high myſteries, alwayes cloathed with a colour of Religion, as if they were the onely men, which vnderſtood the grand myſtery of the creation, and the preciſe manner of the reſurrection. I ſhould not much digreſſe, though I ſhould enlarge this caveat, intended onely for young Students, leſt they ſhould be deceived through vaine Philoſophy. Even in Quicun
que
talem negat medicinam dari poſſe, quae valeat incorruptibilitate ſua quan uis corruptionem indifferenter cor
•
igere, caelion inferiora ſuſtentare velgubernare negat. Sed ne videamur natura ſecreta Lenocinio proſtituere velle, pauca de his ſapientiae filijs ſufficiant: hifacilè quid per haec velimus intelligunt. Qui veronoſtram ignorant artem etrident, fugiant hinc procul, quoniam illìs in ruinam eſt poſita: vt quaerentes non inueni
•
nt, et audientes non intelligant. Non eſt proijciendum roſas et margaritas ante porcos, ne pedibus cas, tanquam betas labijs eorum inſuitas, cōculcent. Sapientiae filij ſpiritu, non orehauriunt al
•
ment
•
m, vt mante magis quam corpo
•
e viu
•
nt. Interim tamen, vt ſit mens ſana in corpore ſano. cup
••
n
•
, donec a naturae vinculo ſoluta, triahae in vnum rurſus vnita, vi vant in aternam. Dornaeus in Clave Philoſoph. Chymiſticae. lib. 3.
Dorney (though he write more Chriſtianlike than his Maiſter) there appeares ſome ſpice of that ſpirit of pride, which firſt ſublimated Phyſicke into Magicke. It contents him not, that the matter of his medicines ſhould be reputed truely celeſtiall; but his doctrine muſt be enſtyled heavenly; he and his followers muſt be wiſedomes children; their controvenaries ſonnes of folly, the brood of darkneſſe.
CHAPTER XX.
Of the ſpeciall nutriment which the Poetrie of auncient times did afford to the forementioned ſeedes of Idolatrie, with ſome other particular allurements to delightfull ſuperſtition. That the ſame nutriment which feedes ſuperſtition, being rightly prepared, may nouriſh devotion.
1. HE that is a Poet by nature, or an habituall practitioner in the Art of Poetry, hath his wits alwayes tuned to ſuch an high key or ſtraine, as ordinary wits cannot reach, vnleſſe they be thereto intended or ſtretched by the actuall impulſions of externalls much affected, or ſome occaſioned fervēcy of deſires. Fervency of deſires though lodged in muddie breaſts, not ſeaſoned with a drop of Helicon, will intertaine bruit or inanimate creatures with ſuch ſpeech, & geſtures, as if the one had reaſon, or the other ſence. Oft doth extremitie of heate impell day-labourers, or feare of raine the husbandman to intreat the winde, as if it could heare as well as it is heard; Blow wind, Gentle winde blow, &c. Many out of deepe and inveterate diſcontent, will vent their curſes in Poeticall fury, though in ruſtique phraſe, againſt the place, wherein deſerved miſchiefe hath befallen them. Others out of the fullneſſe of loue, courteous nature, or affectionate complement, will kiſſe the ground, from which they haue received extraordinary good. As Charles the fift after he had reſigned the Empire, and bid the warres farewell, beſtowed
his oſc
•
lum Pacis vpon the Spaniſh earth, whereto in liew of all benefits hence received, he ſolemnely bequeathed the reſidue of his retired life, & his wea
•
ied limbes, when death ſhould take them. And Mariners after a tedious and dangerous voyage, will ſalute the ſhore with complement very ſuſpicious to be daily practiſed by inhabitants. True imitation of affection, whileſt it vents its fullneſſe, is the beſt artificiall motiue to breede or ſtirre affection in our auditors, or ſpectators. From imitation of mens ſpeeches, and geſtures in like exigences of affection, or plunges of vehement diſires came Proſopopeia's firſt in requeſt amongſt Rhetoricians; a forme of ſpeech very effectuall, and approueable in its right ſubiect, the circumſtance of time and place duely obſerved. But the frequent vſe of it in Panegyricall Orations about Martyrs graues, did firſt occaſion that groſſe Idolatrie of invocation of Saints; although it came not till long after by degrees inſenſible (as it were an huge ceſterne filling by continuall droppings) to that height, wherewith it ſo ſwelled in the Romiſh Church, as it had almoſt overflowne the whole world beſides. Yet as theſe Panegyricks were auncient: ſo the firſt beginning of Proſopopeia's might as eaſily occaſion the Heathen to miſtake Chriſtian devotions as the vnſeaſonable imitation of their firſt vſe, did ſeduce Chriſtians afterwards to an heatheniſh conceit of deceaſed Martyrs. So ſhort had the vſuall paſſage from theſe figuratiue and affectionate exclamations to idolatrous invocation of men departed beene: That the heathen either out of their own experience, that ſuch Proſopopeia's were introductions to Deifications of
men deceaſed, or from ſome reliques of their firſt leaders diſpoſitions propagated vnto them, did dig the bodies of noble Martyrs out of their graues, throwing others after torture into the ſea, as fearing leſt their Encomiaſts ſhould adore and worſhip them after the ſame maner they themſelves did their grand Patrons, great benefactors, or Heroicks, whom breath of flatery, (as the next diſcourſe ſheweth) ſought of dead men to make living gods.
2. Theſe exclamations were more rifely, more daungerous in Poets, than in Orators, or ſuch as vſed them not but vpon externall impulſion, and in a manner againſt their wills. As are the Poets names, ſo is their nature: Makers they are, and herein they imitate the maker of all things, that they call things that are not, as if they were, and ſtriue to infuſe the ſpirit of life and motion into every ſubiect they take in hand; as they faine Pygmalion did into his Image. So womaniſh are we all, that are borne of women; that our delightfull and choice conceites deſire alwayes to haue their pictures drawe in ſeemely luſter and proportion, and we ſolace out internall fancies with looking on theſe outward Images; as Gentlewomen doe themſelves by gazing on their owne faces repreſented vnto them in a favorable glaſſe. Of thoughts or fancies, the Poet is the onely picturer. Such amongſt the Heathen as had the right tricke of this art, would alwaies either inveſt their matter with the ſhape, or grace it with the preſence of ſome goddeſſe; nor matter nor manner of ſpeech ordinary, or meerely humane could content them. From this ſtrong bent of affection, ioyning with the high ſtraine of ſpeech, or invention
peculiar to Poets, did their fervent wiſhes or eiaculations hitte that point in a moment, whereto others affectionate exclamations or Rhetoricall Proſopopeia's did rather ſlide than flie. The winde whiles it is apprehended as a meſſenger of loue, is placed aboue his ranke:
Virgil.Daphni ferat tibi ventus ad aures!
So is the Aire made by another Poet in a manner joynt ſharer with God in invocations for revenge:
Ovid.Audiat haec Aether, qui
que
eſt Deus vltor in illo.
O Heavens, O God heare this,
Who in the Heavens Avenger is.
Theſe artificiall formes of ſpeech, by proceſſe of time and opportunitie, became patternes of practiſe in earneſt vnto others; and liueleſſe creatures, to whom ſuch prayers or wiſhes were thus by way of Poeticall complement tendered, did ſometimes encroach vpon the expreſſe titles of God, to whom invocation is onely due.
Somne quies rerum, placidiſsime ſomne Deorum,
Pax animi, quem cura fugit, tu pectora duris
Feſſa miniſterijs mulces, reparaſ
que
labori.
O ſleepe the ſweeteſt of all Gods,
that giueſt all things reſt;
The peace of mind, that ſcarrs all cares,
with labour hard oppreſt;
Our bodies thou dost recreate,
and with new ſtrength inveſt.
Another Heroicall Poet makes the Princeſſe (which had expoſed her husband to the ſword by inſtigating him to recover his right by it) preſent her ſupplications to dumbe creatures, whileſt ſhee ſought her huſbands corps by night amongſt the ſlaine in ſuch a ſtile, as were enough to caſt a muſing Reader into a waking dreame or imagination, that the walls, the houſes, the very ſoile whereon ſhee trod, had beene animated with ſome peculiar Genius, capable of friendſhip and foehood:
Horruit Argia, dextraſ
que
ad moenia tendens,
Vrbs optata prius: nunc tecta hoſtilia Thebe:
Si tamen illoeſas reddis mihi coniugis vmbras
Nunc quo
que
dulce ſolumStatius..
With griefe o'regrowne to Theban-walls her ſuppliant hands ſhee bends,
Oh Cittie late too dearly lou'd (ſince loue in ſorrow ends)
Now hoſtile Thebes: yet ſo thou willeſt my Conſorts Corps reſtore,
Still ſhalt thou be, a Soile to me, as deare as heretofore.
Theſe, or the like ſpeeches of heathen Poets, if by Chriſtians they may not be vttered without reproofe; Lactantius his cenſure of Tullie for his too laviſh Rhetoricall Proſopopeia made vnto Philoſophie, ſhall ſaue me a labour. O vitae Philoſophia d
•
(inquit) ôvirtutis indagatrix, expultrix
que
v
•
tiorum, quod non modo n
•
sſed omnino vita hominū ſine te eſſe non potuiſſet! Tu Inventrix legū, Tu magiſtra morū, ac diſciplinae fuiſti: Quaſi verò aliquid per ſe ipſa ſentiret, ac non potius ille laudandus eſſet, quieam tribuit? Potuit eodem modo gratias agere cibo, & potui; quia ſine his rebus vitae conſtare non poſsit, inquibus vt ſenſus, ita beneficij nihil eſt. Atqui illa corporis alimenta ſunt, ſic animae ſapientia. Lactan. de falſa ſapientia, lib. 3. cap. 13.
O Philoſophie, the guide of life, the ſearcher out of vertue, the baniſher of vice, without thee not onely wee thy followers ſhould be no bodies: but even the life of mankinde could be nothing worth, for thou haſt beene the Foundreſſe of Lawes, the Miſtreſſe of manners and diſcipline.
As if forſooth (ſaith this Author) Philoſophie it ſelfe could take any notice of his words, or as if He rather were not to be praiſed which did beſtow her. He might with as good reaſon haue rendered the like Rhetoricall thanks to his meate and drinke; for without theſe, the life of man cannot conſiſt, howbeit theſe are things without ſenſe. Benefits they are, but they can be no Benefactors. As they are the nouriſhment of the bodie, ſo is wiſedome or true Philoſophie of the ſoule.
3. That the ſeminaries of Poetrie ſhould be the chiefe nurſes of Idolatry, argues how apt the one is to bring forth the other; or rather how both lay like twinnes in the wombe of the ſame vnpurified affection, vſually begotten by one ſpirit. Woods and fountaines, as every Schoole-boy knoweth, were held chiefe manſions of the Muſes, to whoſe Courts the Poets reſorted to doe their homage, invoking their aide, as the goddeſſes whom they moſt renowned, hereto allured by the opportunitie of the place. The pleaſant ſpectacle and ſweete reſounds, which woods and ſhadie fountaines afford, will ſublimate illiterate ſpirits, and tune or temper mindes, otherwiſe ſcarce apt for any, to retired contemplations. They are to every noiſe as an organized bodie to the ſoule or ſpirit, which moues it: Gentle blaſts diffuſed through them, doe ſo well ſymbolize with the internall agitations of our mindes and ſpirits, that when wee heare them, we ſeeme deſirous to vnderſtand their language, and learne ſome good leſſon from them. And albeit
they vtter not expreſly what we conceiue; yet to attentiue & compoſed thoughts, they inſpire a ſecret ſeede or fertilitie of invention, eſpecially ſacred.
4. But is, or was the notion of the Deitie naturally more freſh and liuely in theſe ſeminaries of heatheniſh Poetry, than in other places? Yes, every vnuſuall place, or ſpectacle, whether remarkeably beautifull, or gaſtly, imprints a touch or apprehenſion of ſome latent inviſible power, as Preſident of what we ſee. Seneca's obſervation to this purpoſe will open vnto vs one maine head or ſource of heatheniſh Idolatrie, which well cleanſed might adde fertilitie to Chriſtian devotion. In vnoquo
que
virorum bonorum (quis deus incertum eſt) habitat deus. To proue this concluſion, that God is neare vs, even within vs, thus he leads vs. Si tibi occurrit vetuſtis arboribus, & ſolitam altitudinem egreſsis frequens lucus, et conſpectum coeli de
•
ſitate ramorum aliorū alios protegentium ſubmo
••
ns: Illa proceritas ſylvs, & ſecretum loci, & admiratio vmbrae in aperto tam denſae, at
que
continuae, fidem tibi numinis facit. Et ſiquis ſpecus ſaxis penitus exeſis montem ſuſpen
•
erit, non manufactis ſed naturalibus cauſis in tantam duritatem excauatus, animū tuum quadam Religionis ſuſpicione percutiet. Magnorum fluminum catita veneramur: ſubita, & ex abdito vaſti amnis eruptio aras habet: Coluntur aquarum calentium fontes, et ſtagna quaedam velopacitas, vel immenſa altitudo ſacrauit. Seneca. Epiſtola. 41.
If thou light on a groue thicke ſet with trees of ſuch vnuſuall antiquitie and height, as that they take away the ſight of Heaven by the thickneſſe of their branches ouer ſpreading one another: the height of the wood, the ſolitarineſſe of the place, and the vncouthneſſe of the cloſe and continued ſhade in the open aire, doe ioyntly repreſent a kinde of Heaven on earth, and exhibit a proofe vnto thee of ſome divine power preſent. Or if thou chance to ſee a denne whoſe ſpatious concauitie hath not beene wrought by the hand-labour of men, but by cauſes naturall, which haue ſo deepely eaten out, and conſumed the ſtones, that they haue left a hanging mountain to ouer ſpread it like a Canopie, the ſight likewiſe will affect the minde with ſome touch or apprehenſion of Religion.
We adore the heads of great Rivers, &c. Vide Parag. 8. & 9. of this Chapter.
5. And becauſe ſuperſtition can hardly ſprout, but from the degenerate and corrupt ſeeds of devotion, wicked ſpirits did haunt theſe places moſt, which they perceived fitteſt for devout affections. As ſight of ſuch groues and fountaines, as Seneca deſcribes, would nouriſh affection: ſo the affection naturally deſirous to enlarge it ſelfe, would, with the helpe of theſe Spirits ſleights and inſtigations, incite the ſuperſtitious to make their groues more retired, and ſightly. Thus like cunning anglers they firſt baite the places, and then fiſh them: and their appearance being moſt vſuall, when mens mindes were thus tuned to devotion: the eye would eaſily ſeduce the heart to faſten his affections to the place, wherein they appeared, as more ſacred than any other. And to the ſpirits thus appearing, as to the ſole Lords and owners of the delightfull ſoile, and chiefe Patrons of theſe bewitching rites and cuſtomes, they thought their beſt devotions were not too good.
6. Throughout the ſtory of the Iudges and Kinges of Iſrael, we may obſerue how groues were as the banquetting houſes of falſe gods; the trappes and ginnes of ſacrilegious ſuperſtition. For this cauſe in all ſuppreſſions of Idolatrie, the commiſſion runnes joyntly for cutting downe groues, and demoliſhing Altars. So God Deuteronomie the 5. after commandement given to deſtroy the Amorites, addeth this iniunction withall; Ye ſhall overthrow their Altars, and breake downe their pillars; and ye ſhall cut downe their groues, and burne their graven Images with fire. And vnto Gideon the firſt
(in my remembrance) to whom this warrant was in particular directed; Throw downe the Altar of Baal that thy Father hath made; and cut downe the groue that is by it. Iudg. 6. v. 25. And Ezekiah, whiles he remoued the high places, and brake the Idolls, cut downe the groues. 2. King. 18. v. 4. The like did Ioſias after him 2. King. 23. v. 14. How availeable either this deſtruction of groues was to the extirpation, or the cheriſhing of them to the growth and increaſe of Idolatrie, the good ſucceſſe of
•
agello his like religious policie in winning the Lithu
•
nians (his ſtifly Idolatrous, and ſtrangely ſuperſtitious Country men) vnto Chriſtian Religion, may enforme vs. I relate the Story at large as I finde it; becauſe it conteines freſh and liuely experiments as well of this preſent, as of diverſe other obſervations in this Treatiſe. And no man will eaſily diſtruſt auncient reports, when he ſees them parallele by moderne and neighbour examples. Actum autemmeo conventu, Vladiſlao Rege auctore, dep antanda Catholica in
••
thu
•
ni. fide, & Idolo ū cult
•
D
••
itus a
•••
e
•
do memo a u
•
: vbi Rex non modo boni principis, ſed & Apoſtoli munus ſuſcepit. Nam non ſ
•
lum propenendis vulgo pramijs; ſei docendis etiam, et voce, ac orat one mou
••
dis, erudiendiſ
que
topulis tanta eiu
•
occaluerat patientia, vt nemo hac in parte rege ſuperior, vix ſimilis aliquis ſpectaretur Dura por
•
ò, et inexorabilis admodum vetericultu relinquendo extiterat multitudo, vt pote quo ignem prodeco
•
e
•
e, fulmini divinos honores deferre,
•
ucos, et excelſas arbores in ſyluis ſacroſanctas h
•
bere
•
ntiquitùs conſueuerat, quas vi, ferro, aut flamma, aut deni
que
vlla alia violare ratione,
•
e
•
fas, ne
que
tu
•
um rebatur. Verum enimu
•
ro cum iuſſu, & autoritate Regia illa partum oppreſ
•
, partim e
•
ſciſſa, de vaſtatá
que
eſſent, neccuiuſqu
•
m aut interitus, aut l
•
ſin exinde ſequeretur: tum verò ſenſim effecti Li
••
uam moll
•
ores, Regio mandato, & autoritati cedere caperunt, & tandem etiam Chriſto norren da
•
e, & Catholicam religionem certatim ſuſcipere minimè dub
•
a
•
unt. Va
•
ſeuitius in Parall.
The common ſort (ſaith mine Author, ſpeaking of the Lithuanian about two hundred yeares agoe) was very ſtiffe, and would hardly indure to be intreated to relinquiſh their Religiō, being formerly accuſtomed to worſhip the fire for Go
•
and to adore the thunder and lightning with divine honor,
ſet groues or trees in common woods of vnuſuall height, had ſuch authoritie from antiquitie for their ſacred eſteeme; that to cut or burne them, or offer them any violence, was reputed a ſacrilege ſo fearefull, as would inſtantly provoke vengeance divine. But the woods and groues being at length cut downe and waſted, without the deſtruction or harme of any imployed in this buſineſſe, they grew more tractable, and (as if the woods had taught them obedience) began to beleeue the Kings authoritie and command, becomming at length forward profeſſors of Chriſtian Religion.
7. The like ſuperſtitious feare had Conſtantines reſolution in reformation expelled out of the Aegyptians, who would haue perſwaded him, that if he tooke their ſacred ell or fathom out of Serapes Temple, the River Nilus, which was vnder this conceited Gods patronage, would ceaſe to flow.
—At ille
Labitur, & labetur in omne volubilis aenum.
But whether Angells had not graced theſe nurſeries of devotion by their appearance vnto Gods ſervants in them (eſpecially before the Law was given) is eaſilier queſtioned, than determined. The generall obſervation of errors ſpringing from ancient truths imperfectly related, makes me ſuſpect, that the apparition of Angels, or manifeſtation of Gods preſence in like places vnto holy men, and their demeanour vpon ſuch manifeſtations, was, by prepoſterous imitation, drawn to authorize the Idololatricall worſhip of ſuch ſpirits, as the heathen had ſeene in viſible ſhape; as
alſo of the ſuperſticious eſteeme, or reverence of the places themſelues. For, in Conſtantines time, as Euſebius tells vs, the Heathens had erected their Altars in the oaken groue of Mambree, in which the three Angells appeared to Abraham.
8. But whether Conſtantine though much offended with the Altar, did with it deſtroy the groue, is vncertaine. For albeit the title of the Chapter containing this ſtory in our Engliſh Euſebius, takes it as graunted, that he did; the text notwithſtanding leaues it doubtfull, if not more probable, that he did not. Nor was it neceſſary he ſhould in this caſe follow the example of Ioſias or Ezekias, having that libertie, which they had not, to build a Temple in the ſame place to the Lord; vnto zealous devotion in whoſe ſervice the groue might afford no leſſe plenty of fuell, than it had done to heatheniſh ſuperſticion and Idolatry. For that which feedeth ſuperſtition through want of inſtruction onely, or through licenſed opportunities, not naturally, not of it ſelfe, would proue beſt nutriment of true devotion to ſuch as haue the ſpirit of grace, or wiſdome to diſgeſt it; eſpecially if the practiſes which nouriſh ſuperſtition, be controlled by plauſible cuſtome or authority. No affection more fertile of either than the Poeticall temper, according as it is well or ill imployed. No place yeelds ſuch opportunities for growth either of roote or branch, as woods or groues, or like ſhrowdes, or receptacles of retired life: nor could the ſight, or ſolitary frequenting any of theſe, haue nurſed ſuch ſtrange ſuperſtition in the heathen, but onely by ſuggeſting a liuelier notion of the Godhead, than vſuall obiects could occaſion. And if other
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mens mindes be of the ſame conſtitution with mine, our apprehenſions of the true God as Creator, haue a kinde of ſpring, when he renewes the face of the earth. Praeſentem
que
refert qu
•
elibet herba Deum. The ſuddain
•
growth of every graſſe points out the place of his preſence; the varietie of flowers and h
••
rbes, ſuggeſt
•
a ſecret admiration of his inexpreſſible beautie. In this reſpect, the frequency of Sermons ſeemes moſt neceſſary in Citties and great Townes, that their Inhabitants, who (as one wittily obſerveth) ſee for the moſt part but the workes of men, may daily heare God ſpeaking vnto them: whereas ſuch as are converſant in the fields and woods, continually contemplate the workes of God. And nothing naturally more apt to awaken our mindes, and make them feele, or ſee his operations, than the growth of vegetables, or the ſtrange motions, or inſtincts of creatures meerely ſenſitiue. The ſecret increaſe or fructification of vegetables, without any inherent motion, or motiue facultie, and the experience of ſenſitiues, accompliſhing their ends more certainely without any ſparkle of reaſon, then man doth his by reaſonable contriuance, or artificiall policie, moued ſome heathens to adore groues, woods, birds, and ſenſitiue creatures almoſt of every kinde for gods; who yet neither worſhipped dead elements, or liuing men. Dead elemēts they neglected, becauſe their qualities leſſe reſemble the operations of the liuing God, with ſome notions of whoſe nature they were inſpired. Liuing men they much admired not in that the cauſe of every actiō which they effect, and the manner of bringing their ends about, was too well knowne. They ſaw little (it ſeemeth) in
their neighbours, but what they knew to be in themſelues, whom they had no reaſon to take for gods: and if one ſhould haue worſhipped another, perhaps the reſt would haue called them fooles, as birds, or other creatures would haue done, ſo they had knowne what worſhip meant: howbeit ſuch men in every age as could either reveale ſecrets to come, or bring things to paſſe beyond the obſervation or experience of former humane wits, were even in their life accounted as gods, or neare friends vnto ſome god.
9. Others againe, that would haue ſcorned to worſhip men, or almoſt any other liue-creature, otherwiſe then vpon theſe tearmes, did adore the heads or firſt ſprings ofVide Annotationem ex Seneca parag. 4. huius capitis. Rivers, whoſe continuall motion to feede the ſtreames that flow from them without any viſible originall, whence their owne ſtore ſhould be ſupplied, is by nature (not ſtifled by art) a ſufficient motiue to call the inviſible Creator, and fountaine of all things to mans remembrance. And ſome againe, whom ſight of ordinary fountaines did leſſe affect, were put in mind of ſome divine inviſible cauſe, or prime mouer, by the annuall overflow of Adeò autem natura hunc amnem ſuprà reliquos omnes extulit, vt eo impore increſcat, quo maximè vlta feruoribus terra aquam deſiderat, expletura annuam ficim: cùm in ea parte, quâ Aegyptus in Aethiopiam vergit, nullis aut raris imbribus adverſus ſic
•
itatem adiu ve
•••
r. Cuius incrementi foecundiſſimi ratio ſolid uinitati accepta ferend
•
eſt: fruſtrae em
•
alias quiſquam rationes ſcrutabitur. Et fortè hoc pramio à mundi origine Deus Aegyptum remunerari voluit, praſciens fore vt Chriſtus ſ
•
curus in ea lateret, & Herodem cruentum evaderet. Fo
•
cat. lib. 2. pag. 229.
Nilus, or the like experiments inſcrutable by courſe of nature. The admirable effects of Nilus overflow, were the cauſe of that irreligious and brutiſh diſpoſition, which Gymno
•
ot hiſta Nilum venerantur magno cul
•
u, ipſum
que
aquam, t
•
rram
que
ſimuleſſe praedicant. Ibid pag 230.
Seneca noteth in the Aegyptian husbandmen.
Why the Aegyptians neglecting heaven, did overeſteem the River Nilus; See Section 1. chap 4. par. 4. of this Booke.Nemo Aratorum in Aegypto Coelum aſpicit.
No Plowman in Aegypt lookes towardes Heaven.
The like hath a Romane Poet:
Vide Plin in
•
anegy
•
.Te propter nullos Tellus tua poſtulat imbres,
A
•
ida nec plu vio ſupplicat herba Iove.
Aegyptian earth ſaue Nilus ſtreames no water knowes;
No parched graſſe, or Ioue, or moiſtned ayre there wo'es.
The ſoile being mellowed with this River, ſeemed leſſe beholden to heaven, than Athens was; where (as ſome collect) the art of tilling the ground was firſt invented amongſt the Graecians. Albeit I rather thinke it was the drineſſe of the ſoile, wherein that famous Cittie ſtood, which occaſioned that Idololatricall embleme, whence ſome haue taken occaſion to coniecture, that the art of tillage was firſt manifeſted there. Athenis vbi ratio colendi agrum primum oſtenſa eſſe Graecis dicitur, ſimulachrum terrae extitiſſe ſuppliciter à Ioue pluviam comprecantis ſcribit Pauſanias. Cornar de Re vinitoria. lib. 1. cap 8 pag. 56. Some whether halfe Chriſtians or meere Pagans, ranked by the auncient in the bed-rolle of heretickes, haue held the Marigold, and like flowers, not vncapable of divine honour, by reaſon of their liue-ſympathie with the Sunne. The auncient Galles did offer ſacrifice vnto the Non eſt om
••
tē dainea re et Gall
•
arum admirati
•
. Nihil habent D
•
uidae (
•
a ſu
•
s appellant mago
•
) viſ
•
o, & arbore, in qua
••
guāt
•
r (ſimodo ſit rob
••
)
•
acratius. Iam per ſe roborum eligūt lucos; nec vlla ſacra ſine ea fron
•
e confic
•
unt, vt inde appellat
•
quoque interpretatione Grae
•
apoſſint Dr
••
da vide
•
i. Enimaer
•
quicquid adnaſcatur illis è coelo miſſum putant, ſignum
que
eſſe electae ab ipſo Deo arboris. Eſta tem
•
d rarū ad
••
du inuentu, et repertū magna religione petitur: et ante omma ſexta Luna, qua princitia menſiū annorū
que
his facit, et ſaeculi poſt triceſimū annū, quia iā v
••
ū abundè habeat, necſit
〈◊〉
Omnia ſanantē appellātes ſuo vocabulo, ſacrificijs, epuliſ
que
••
è ſub arbore prepa
•
atis, duo admo
•
ēt cādidi coloris taur
•
s, quorū cornua tūc primū vin
••
atur. S
•
c
•
edos cādida veſte cultus arborē ſcādit. falce aurea demetit: Cādido id excipitur ſago
〈…〉
p
•
ecantes
•
t ſuū denū Deus proſperū faciat his, quibus dederit. Fac
•
nditatē e
•
po
••
dar
•
•••
ū
que
animali ſ
•
e
〈◊〉
arbitrātur, cōtra
que
venena omnia eſſe remedio. Tantagentium
••
rebus fr
•••
lis p
•
e
•
um
que
religio eſt. Plin nat. hiſt l 16. p. 409.
Miſtleto, becauſe
the manner of its originall is without example in vegetables, being cauſed (as they conceived) rather by ſecret celeſtiall influences, than by any earthly or materiall propagation. So eaſily are mindes, apt to admire things ſtrange and vncouth, drawne through curioſitie of obſervation, vnto ſuperſtitious and idololatricall performances. That in ſtrange predictions we ſhould apprehend the working of a divine wiſedome, which we apprehend not in our ordinary cogitatiōs, though in them he alwayes worke, falls out no otherwiſe, than the like error in the common ſort of heathen, in whom trees of vnuſuall height, or like ſpectacles, did raiſe an imaginatiō of Gods preſence, which ſight of graſſe, of ordinary hearbes, or lower ſhrubbes (though in the loweſt of them he be continually preſent) could not prompt vnto their drowſie fantaſies. As ſeldome are our imaginations ſo throughly awaked, as to take expreſſe notice of Gods preſence without ſtrong puſhes of vnuſuall accidents, or violent incurſion of vnacquainted obiects· Much familiaritie breeds contempt of their perſons, whoſe preſence, were it rare and vncouth, would beget admiration, awe, and reverence. This experiment ſo certaine in civill converſation, that it is now growne into a Proverbe, is rooted in that vndoubted Maxime in matters naturall: A conſuetis nulla fit paſsio, and it beares no better fruit in matters Theologicall. For albeit Gods preſence be moſt intimate in our ſoules, and his working in other creatures, manifeſted vnto our eyes; yet becauſe this contact of his preſence is perpetuall, and the manifeſtation of his power continually obvious, wee vſually haue no ſence, or feeling of the one or other,
vntill it touch vs after ſome vnuſuall manner; or open our eyes by preſenting them with wonders. Howbeit whileſt theſe are abſent, to ſhake of the ſlumber, and to inapt vs, that are Chriſts Miniſters, to be affected with Gods preſence; ſuch abſtraction of our ſelues from ſecular turbulencies, as the Poets vſed, would be much availeable.
Ovid.Carmina ſeceſſum ſcribentis, & otia querunt.
Good verſes alwayes doe require,
A vacant minde and ſweete retire.
Another thought he alwaies loſt himſelfe in the great preaſſe at Rome, without hope of finding himſelfe, till he and his wits met againe at his rurall home; [Horace.
Mihi me reddentis agelli.] And is it poſſible wee ſhould not perceiue a great loſſe of Gods preſence, ſo long as we continue in places filled onely with the ſound of ſecular contentions or debatements? wherein the world and devill finde opportunitie to inſtampe their image vpon our ſoules, preventing all impreſſion of matters heavenly But when we come into ſolitary or vncouth places, either deckt with natiue comelineſſe and vnborrowed beautie, or never ſoyled by ſecular commerce or frequency: the conceipt of God and his goodneſſe gaines firſt poſſeſſion of our vacant thoughts, and raviſheth our mindes with the fragrancy of his preſence. To haue ſome place of retire, which hath beene witneſſe of no thoughts but ſacred, is a great helpe vnto devotion; the renewed ſight, or remembrance of every circumſtance, or locall
adjunct, occaſions vs to reſume our former cogitations without any curbe or impediment; which in places, wherein our mindes haue much runne on other matters, we can hardly proſecute without interruption or mixture of worldly toyes.
10. Would God it were free to make that harmeleſſe vſe or application of theſe obſervations vnto others, which I haue often made, and hope to make each day more than other vnto my ſelfe.
And though I expect not the concurrence of many men, no not of my brethren and companions to ſecond me in my deſire of that reformation, which I haue no great cauſe to hope I ſhall ever ſee in this Land, yet can I not deeme it a fruitleſſe labour, to powre forth my wiſhes in the worlds ſight, before Him, who alone can doe all things. And what is thy ſervant, O Lord, could moſt deſire to ſee, or heare, before he goe hence, and be no more ſeene or heard amongſt the ſonnes of mortall men? That thy Temples throughout this Land might be more ſecluſe, and the liues of thy Miniſters more retired: That no action, ſpeech, or geſture, which beare the character of converſation ſecular, or meerely civill, ſhould once ſo much as preſent it ſelfe to our ſences, whiles we approach thy dwellings: That in theſe ſhort paſſages from our private lodgings to thy ſecluſe and ſilent Courts, we might perceiue as great an alteration in our behaviour, and affections, as if we had gone out of an old world into a new, or travelled from one kingdome to another people.
11. Had not thoſe priviledges of retired life, wherewith ſuperſtition had bleſt her children, beene held
too glorious by reformers of Religion, for reformed devotion to enioy; the ingenuous povertie of the Engliſh Cleargie, might haue made the whole world rich in all manner of ſpirituall knowledge. The loſſe of Monaſteriall poſſeſſions had beene light, if as in temporall States, the honour (with ſome competent portion of auncient inheritance) remaines entire vnto the next heire male, while the greateſt part of the Lands poſſeſſed by the father, goes for dowrie vnto his daughters; ſo that libertie of enioying themſelues which had beene peculiar to them before all priviledges of ſecular Nobilitie, which impaired them, might haue beene reſerved to the ſonnes of Levi, though but with ſome corners of their auncient retired manſions, whoſe magnificēce had brought them vnto nothing. Retired life it ſelfe, is ſuch an hidden treaſury, as were it within kenne of poſſibilitie to be regained in theſe our dayes, Eccleſiaſticall dignities, though offered gratis, would without equivocation be freely refuſed, even by ſuch, as beſt deſerue them. He that now brings iron would bring braſſe, in ſtead of braſſe we ſhould haue ſilver, in ſtead of ſilver gold, towardes the rebuilding of Gods Temple; or, he that now ſcarce brings any quantitie of better mettall well refined to this good worke, would bring Pearle, Topas, the Onyx and every precious ſtone in great abundance. But now, through want of theſe ſacred gardens, which might haue beene ſtored with ſpirituall ſimples, the infectious diſeaſe of theſe Atheiſticall and ſacrilegious times, is become incurable in the Phyſicians themſelues. Ambition, even in Gods meſſengers over-groweth age, and makes vs more vndiſcreete
and childiſh in the period of maturitie, than we were in any part of our infancy. For few, if any of vs, or ſeldome, if at any time of our childhood, haue longed to put on our beſt apparrell towards bed-time. And yet what trickes and deviſes, over and aboue all that Machiavill hath meditated, doe we put in practiſe, rather to over-burden, than inveſt our ſoules with titles of dignitie and honour; whileſt our winding ſheetes doe expect vs, as having one foote in the graue; within whoſe territories, Plowmen are full compeeres to Kings; where the ſpade may chalenge precedence of the ſcepter; where the miter may not conteſt with the mathooke.
CHAPTER XXI.
Of Idolatrie occaſioned from inordinate affection towardes Friends deceaſed, or ceremonious ſolemnities at Funeralls.
1. THe implanted notion of the God-head, which with diverſitie of affections, hath its ſpring and fall, was in ſome Heathens ſo buried; that nothing but ſorrow for friends departed, or affection towards publique benefactors, could reviue it. Such were the Augilae, & ipſi Africa populi, nullos Deos putarūt prater defunctorū manes, à quibus reſponſa petere ſolebant, ſepulchris incubantes, vt Mela abij
que
prodiderunt. Gyraldus hiſtor. Deorum, Syritagma. 1. pag. 6.
Augilae, a people of Africke, which had no gods beſides the ghoſts of men deceaſed. Their error, though groſſe, was linked in a double chaine of truth: the one, that ſoules of men deceaſed, did not altogether
ceaſe to be: the other, that the things which are ſeene were ordered and governed by vnſeene powers; yet loath they were to beleeue any thing, which in ſome ſort they had not ſeene, or perceived by ſome ſenſe. Hence did their generall notion miſcarry in the deſcent vnto particulars, proſtrating it ſelfe before ſepulchers filled with dead bones, and conſulting ſoules departed. Though not in the negatiue, yet in the affirmatiue part of theſe mens verdit concerning the gods, moſt Heathens vpon occaſions did concurre. The ſuperſtition might eaſily be either bred or fed from an opinion ſo probable to moſt in ſpeculation, as opportunitie would eaſily draw all to the practice. The Ariſtotl. 1. Ethicorum.grand Cenſurer, while he denies; Deceaſed aunceſtors to be any whit affected with the weale, or miſery of poſteritie, implies this to haue beene a received opinion before his time, for ſuch, for the moſt part, he either refutes, or refines. This principle being once ſetled in mens mindes; ſtrong impulſions either of hope or feare, would extort ſuch prayers and ſupplications to friends, or aunceſtors departed, as vpon like occaſions ſhould haue beene tendered to them living. And the ſupplicants, not knowing any ſet meanes of procuring audience before patrons now abſent and out of ſight, would try all they had knowne in like caſes practiſed by others, or could invent themſelues. Sacriaces amongſt other meanes, were as the common lure to wooe ghoſts or ſpirits vnto familiar conference, or (at leaſt) to take notice of ſuits exhibited, and to manifeſt their anſwers by the effect. Thus Vigeſimo poſt quam dom
•
diſce
•
ſerat die, Seſtō peruenit.
•
ide in Eleunta profectus, Proteſilao ſuper ipſius tumulum ſacrificat: quod Prote
•
•••
c
••
ditur Graeco
〈◊〉
, quis
•••
〈◊〉
ad
〈◊〉
militaruns, primus in Afi
•••
•
edem intuliſſe. Sacr
•
ficij verò ſcopus hic erat, vt felicior ipſi quam Preteſilao d
•
ſc
•
nſus in Aſ
•
am eſſet. Arrianus de expedit. Alex lib. 1. pag. 12.
Alexander,
though a Prince of Ariſtotles inſtructing, being now bound for Aſia, offered ſacrifice to Proteſilaus vpon his Tombe, with ſupplication for better ſucceſſe, then he, to whom he offered ſacrifice had there found; being ſlaine in the Troian warre. Did the great Monarch (as we may conjecture) thinke that the ſoule of this Grecian Worthy, not pacified with ſuch offerings, would envy better ſucceſſe vnto his ſucceſſors of Greece? or did he rather hope, that Proteſilaus, by reſolute adventure, and vntimely death, had merited a warrant from the gods to grant ſafe conduct vnto Graecian Nobles, that vpon juſt quarrells invaded Aſia? For the reaſon, why Alexander ſhould ſacrifice to him before any other, was in that he of all the Grecian Captaines, had ſet firſt foote in Aſia; as if by death he had taken poſſeſſion of Protectorſhip over his Country-men in like expeditions. But whatſoever motiue Alexander had to this Idolatrie, from that generall improument of mens eſteeme of others worth, and vertue abſent, in reſpect of them preſent, many nations were prone to adore them as gods after death, whom they honoured and reverenced aboue others, yet with humane honour onely, whiles they liued. From this obſervance amongſt the Grecians,
Arrian. l. 4 pag. 85.
Calliſthenes ingenuouſly and wittily refutes Anaxarchus, perſwading the Macedonians to giue divine honour to Alexander, ready enough to receiue it before his death. Whatſoever the Barbarians may practiſe (faith this Grecian Philoſopher) Greece (I know) hath no ſuch cuſtome, nor did our Aunceſtors worſhip Hercules as a god, ſo long as he converſed among them in humane ſhape, nor after his death vntill the Delphicke Oracle had ſo appointed.
Anaxarchus on the contrary, thought it a great Indecorum, not to giue that honor to the Emperour whiles he liued, which he doubted not, would by publique conſent be deſigned vnto him after death. The like Paraſiticall humor of the T
•
aſians, a people of Greece, had travailed before of like Idolatrie, but brought forth onely a memorable j
•
ſt in that wiſe King Vide Platarch
••
.
Ageſilaus, vnto whom ſuch proffered ſervice ſmelled too rankly of baſe flattery My maſters (quoth he) hath your Cittie the authoritie, or art of making gods? If it haue I pray let vs ſee what manner of gods you can make your ſelues; and then perhappes I ſhall be content to be a god of your making.
2. The Platonicall opinion of the ſoules inlargement in her principall faculties after delivery from this walking priſon, which ſhe carries about with her, did ſecretly water and cheriſh the former ſeeds of error. For conſequently vnto this doctrine, men might thinke, that they who by their wit (eſpecially) had done much good whiles they liued in the bodie, would be able to doe much more after their diſſolution. So Then King Herod heard of him (for his name was ſpread abroad) and ſaid; Iohn Baptiſt is riſen againe from the dead, and therefore great workes are wrought by him. Mark. 6. verſ. 14. Vide Matth. 14. verſ. 1, 2.
Herod thought Iohn Baptiſt had brought more skill out of that world, wherevnto he had ſent his ſoule before the naturall time of her departure, then in his firſt life he had beene capable of; for Iohn in his life time wrought no miracles. Not onely the commonly conceived dignitie of the ſoule ſeparated from the body, but the time or manner of its ſeparation, did much inſtigate mindes, otherwiſe that way bent, to groſſe ſuperſtition and Idolatrie. The Magicians
that liued at Athens when Plat
•
ipſe ad ſenect
•
ten. ſe diligentia per tulit. Erat quidem corpus validū ac forte ſpiritus, et illi nomen latitudo pectoris fece
•
at: ſed nauigationes at pericula multum detiaxerunt viribus: parſimonia tamē et eorum quae auiditatē euocant modus et diligens ſui tutela, perduxit illū ad ſenectutem, multis probibentibus caufis. Nam hoc ſcis, puto platoni diligentia ſua beneficio cōtigiſſe, quod natal
•
ſuo deceſsit, & annum vnum at
que
octogeſimum impleuit, ſine vlla deductione. Ideo Magi, quiforte Athenis erant, immolauerunt defancto, amphoris fuiſſe ſortis quan humanae rati, quia conſummaſset perfectiſsimū numerum, quem nouem nouies multiplicata componunt Seneca Epiſtola 58.
Plato died, offered ſacrifice to his ſoule, ſuppoſing him to haue beene more than man, becauſe he died on his birth-day, having fulfilled the moſt perfect number in his courſe of life, whoſe length was iuſt foureſcore yeares and one. But to this particular ſuperſtition, the cauſes mentioned in the eighteenth Chapter, had their ioynt concurrence. Quirinus and Hinc etiam Romulus, quem quidem eundem eſſe Quirinum putant: quorum remanerent animi, at
que
aternitatefruerentur dij rite ſunt hab ti cum et optimi eflent et aterni. Cicero lib. 2. de natura D
•
orum.
Romulus (whether two or one) were in Tullies judgement rightly reputed Gods after death, becauſe good men whileſt they liued, and (as it ſeemes he thought) no way diſenabled for doing good ſtill, in as much as they enioyed eternitie in their ſoules. And A
•
us enim. tuus, ó Aſc
•
epi, medicinae primus inuenter, cui templum conſecratum eſt in monte Libya circa Litius Crocodilorum, in quo eius iacet mundanus h
•
rno, ideſt, corpus. reliquus enim, vel potius totus, ſi eſt homo totus in ſenſu vitae, meliorremeauit in coelū, omnia etiam nunc homin
•
bus adiumēta praſtan infi
•
mas numine nunc ſuo, qua antè ſo ebat medician a
•
teprabere. Ecce dixit mortuum colipro Deo in eo loco vbi habebat ſepulchrū: failu ac fallens dicendo quod remeauit in coelū, omnia etiam nunc hominibus adiumenta praſians infi
•
mis Aug de Civit Deiad Marcelimu
••
l 7. c 26 Terrenis euim dijs at
que
munlanis facile eſt traſci: vt
•
ote qui ſunt ab homin
•
bus ex vtra
que
natura facti at
que
couipoſiti. Ex vtra
que
natura dicit, ex anima et corpore: vt pro anima ſit damon, pr
•
corpure ſimulachrum. Vnde contigit, mou
•
t, ab Aegyptus hac ſancta animalia nuncupari, c
•
li
que
per ſingular ciuitates eorum animas, qui eas conſecrauere viuemes, ita vt corumlegibus incolintur, et corū nominibus nuncupentur. Auguſtinus ibidem.
Triſmegiſt catechizing his ſonne in the Egyptian Art of making gods, tells him his grand-father, (who was the firſt inventor of Phyſicke) being gone to heaven in ſoule, or (to vſe his phraſe) according to his better man, did ſtill worke all thoſe cures by his ſecret power, which before he wrought by art; the onely place where this divine ſoule would be ſpoken with, was the Temple, wherein his mundane man, or bodie lay entombed; wherein likewiſe he had an Idoll
or Image, as every other Egyptian Temple had, vnto which by Exorciſmes or Invocation, they wedded either ſpirits or ſoules of men, after they had relinquiſhed their owne bodies. By this art were moſt Egyptian gods procreated, vntill error by Gods iuſt iudgement did reciprocate; and idolatry aſcend from beaſts to men, from whom it firſt deſcended. For in proceſſe of time, the hurtfull or profitable beaſts, which Princes had cōſecrated, were adored as Triſmegiſts father had beene, and the Princes likewiſe, which had conſecrated them, were coadored in their images. The manner of this laſt errors intruſion, as In his Cō
mentaries vpon the forecited place of S. Auguſtine. Litera. q.
Vives hath well obſerved out of Diodorus, deſcended (in part at leaſt) from the deviſes or emblemes, which Princes bare in their Shields or Creſts. Some beſt liking dogs, others, Lyons, Wolues, or Cats; every one as ſympathie of nature, fancie, or chance miſled them. The ſolemnitie vſed at their conſecration (that is whileſt they were taken for armes) being great, did taint the ſpectators mindes with ſuperſtitious fancies. And vnto minds thus tainted, their liueleſſe pictures, being borne as creſts or enſignes, were reputed for no byſtanders, but for authors or coadjutors, whether of vict
•
tious ſucceſſe in wars, or of proſperous events in peace. The Princes afterwards fell in loue with the names of the beaſts, & propagated the inceſtuous title vnto Cities. This ſpeedie tranſportation of affectionate mindes from curious ceremony or ſolemnitie vnto groſſe and formall Idolatrie, the eternall Lawgiver did beſt know to be too naturall vnto man; and therefore ſought to prevent the diſeaſe by euacuating the antecedent cauſe. To this purpoſe are thoſe prohibitions of curious ceremony
in mourning for friends deceaſed. Yee ſhall not cut your fleſh for the dead, nor make any print or marke vpon you; I am the Lord
Levit 19.28.. This remembrance [I am the Lord] intimates vnto vs, that theſe prints or markes were the badges of another Maſter, who by thoſe curious expreſſions of mournfull ſorrow for their dead, ſought to bring them vnto a never dying ſorrow of body and ſoule. The ſame prohibition is more particularly directed to the houſe of Aaron, with ſpeciall reſtraint from vſing ſuch ceremonies, as in other families of Iſrael were not vnlawfull, vnleſſe for parents, brother or ſiſter before marriage deceaſed, no ſonne of Aaron might mourne. For want of ſuch lawes to moderate and bridle this naturall affection of lamenting the dead, both Prieſt and people among the heathens ranne headlong into this Idolatrie of invoking men deceaſed. For (as the wiſe-man obſerues) when a father mourned grievouſly for his ſonne, that was taken away ſuddainely, he made an Image for him that was once dead. This at the firſt was but to ſolace griefe by an imaginary or repreſentatiue preſence of him, that was truely abſent. Cum Mamer
•••
: freti a
•••
lae ad ſeſ
••••
dorum des, ques Rheg
•••
•
ole
•••
•
tu agitab
•
nt,
•
ue
•
os triginta qum
que
cū
que
his Ch
••
magiſt
•
um, & tib
••
xem
〈◊〉
, naueſ acta ad vnum onmes periere. Mame
•
tiui iſtū pu
•
orum in te
••
um luxc
•
e, & c
•
m ali
〈…〉
&
〈◊〉
. Vetu inſcriptiod
•
n meſſe Mamertinorum indurat fieti accolarum Interiecto dein temp
••
e, Hippias, qui inter Graecos ſapientiae laude claruit, elegis titulos earum ſtatuarum fecit. Pa
••
ſan. lib 5. pag 337. If not the fathers, certainly the mothers of theſe children would ſola
•
e themſelues with ſuch
•
jaculations, whileſt they beheld their ſtatues, as Andromache did. O mea ſola mihi ſuper Aſtyanactis Im go; ſiccul
•
s, ſic ille manus, ſic ora ferebat, & n
•
ne a
•
ualitecium pubeſceret au
•
. Virgil Aeneid. 3 Marc. Tullius, qui non tantum perfectus Orator, ſed etiam Phil
•
ſ
•
ph
•
fuit (ſiquidem ſolus extitit Platonis imitator) in eo libro, quo ſe ipſe de morte ſilia conſolatus c
•
, non dubitauit dicere Deos, qui publicè colerentur, homines fuiſſe. Q
••
d pius teſtimonium, co debet grauiſsinum iudicari, quod et augurale habet ſacerdotium, et e
••
dem ſe colere venerari
que
teſtatur. Ita
que
intra paucos verſiculos duas res nobis dedit. Nam dum Imaginem filiae eodem ſe m
•
do conſecraturum eſſe profiteretur, quo illi à veteribus ſunt conſecrati: et illo
•
mortuos eſſe docuit, et origmem vanae ſuperſtitionis oſtendit. Cum vero (in quit) et mares et faemmas complares ex hominibus in deorum numero eſſe videamus, et eorum in v
•
bibus at
que
agris auguſtiſsima delubra veneremur; aſſentiam
•
eorum ſapientiae quorum ingenus et inuentis omnem vitam legibus et inſtitutis excultam, conſtitutám
que
habemus. Quod ſi ullum vn quam animal conſecrandum fuit, illud profecto fuit. Si Cadmi, aut Amphionis progentes, aut Tyndari in coelum tollenda fama fuit; h
•••
idem honos certè dicandus eſt, quod quidemjaciam, te
que
omnium optimam, doctiſsimam
que
approuantibus Dijs immortalibus ipſis in eorū caetu locatam, ad opinionem on
•
nium mortaliū conſecrabo. Fortaſſe dicat aliquis prae nimio luctu deliraſſe Ciceronem Atqui omnis illa oratio, et doctrina, et exemplis, et ipſo loquendi genere perfecta, non agriſed conſtantis animi ac iudicij fuit, et hac ipſa ſententia nullum praefert indicium doloris. Ne
que
enim pato illum tam variè, tam copioſè, tam ornatè ſcribere potuiſſe, niſi luctum eius, et ratio ipſa, et conſolatio amacorum, et temporis longitudo mitigaſſet. Lactantius. lib. 1. cap. 15. pag. 49.
But that tender reſpect which parents beare vnto their ſicke children (for whoſe releife or eaſe no coſt can ſeeme too great, no attendance, ſo it pleaſe, too curious) doth naturally enlarge it ſelfe after their death; and having a picture, whereon to gaze, will hardly refraine to preſent it, in more ceremonious and to
〈◊〉
ſort, with all thoſe reſpect; and ſervices, which were due to the partie liuing, or like to die. So the ſame wiſe man couples ſolemne Idolatrie, as the immediate effect, to ſuch curioſitie or ceremony. Now he worſhippeth him as a God, and ordained to his ſeruants
ceremonies and ſacrifices, Thus by proceſſe of time this wicked cuſtome prevailed, and was kept as a law, and Idols were worſhipped by the commandement of Tyrants. Wiſedome 14 verſ. 14 & 1
•
. The firſt degree of this temptation obſerved by him, every man (I am perſwaded) may in ſome ſort experience in himſelfe. The multiplication of the practiſe by imitation and flattery, is plentifully experienced in moſt heathen ſtories. But the originall of the temptation was thus.
3. Impotent deſires of ſtill enioying their companies to whom wee haue faſtned our deareſt affections, will hardly take a deniall by death. But as ſome longing to be delivered of a well conceited argument, haue ſet
vp their cappes for Reſpondents, and diſputed with them as with liue Antagoniſts: ſo we goe on ſtill (as in a waking dreame) to frame a Vide Lactantium l. 1. de falſa religione, c. 15.
capacitie in the dead of accepting our reſpect and loue in greater meaſure, then without envie of others, or offence to them, it could haue beene tendered, whileſt they were living. Did not the ſpirit of God awake vs, the Idolatrie iſſuing from this ſpring, would ſteale vpon vs like a deluge in a ſlumber. Many, who by their preeminencie amongſt men, haue affected to be reputed gods, haue of other mens Lords become ſuch ſlaues to their own affectiō, as to worſhip their dead fauorites with divine honour.Arrianus de expedit. Alexan. lib. 7. pag. 165. Vide Diodorū lib. 17.
So Alexander having teſtified his loue to Hepheſtions corps, with ſuch curious ſignes and ceremonies of mourning, as God in his Law had forbidden, ſeekes afterward to ſolace his griefe by procuring Mortmaine from the Oracle for his dead friend to hold greater honours, then this great Conqueror of the world could haue beſtowed vpon him; though he had liued to haue beene his heire. To qualifie him by diſpenſation from Iupiter Ammon for an heroicke, or halfe-god, and thereby to make him capable of ſacrifice, could not ſuffice without a Temple, whoſe curioſitie and ſtate would (as the wiſe-man obſerues) thruſt forward the multitude to increaſe their ſuperſtition. The more beautifull the Temples were, the better god would be ſeeme to the multitude, eaſily allured, through the beautie of the worke, to take him now for a god, who a little before was honoured but as man
Wiſed. 14.17, 19.. And good encouragement Cleomenes the Deputie, or over-ſeer of theſe edifices, had to ſee them moſt accurately finiſhed, Arrianus loco citato. having a pardon for all his faults, diſloyall
practiſes, or publicke wrong
•
done by him to the Egyptian Nation, vpon condition there were no fault in the Temples erected for Hepheſitons honour. If all did follow the patterne, which Cleomenes in the firſt ſacrifice would ſet them, few of the auncient gods were like to goe before this new halfe god, or heroicke. The iſſue of Adrians immoderate loue vnto his minion
〈…〉
ceciderit, vt Hadrianus ſcribit; ſiue quod i
•
m latus, id quod ve
•
um eſt, fuerit. Num quum Hadrianus maximè curioſus eſſet,
〈◊〉
pradixi, t
•
m vero
•
vi tat
•
nibus vtebatus, et m
•
g
•
cis artibus cu
•
uſuis generis lta
que
〈◊〉
, qui vel eb amorem ipſius, vel ob aliam cauſam voluntariam mortem ob
•
erat (nam
〈…〉
, qua parabat
•
pus erat anima voluntaria) tanto honore affecit; vt v
•
be
〈◊〉
coluce, in quo ille obijſſet, reſtitutam ex co nominari voluerit; ſtatuaſ
que
et, vel
〈…〉
erem be terrarum coll cauerit. Sidus etiam Antinoi ipſe ſe videre dic
•
〈…〉
it cos qui dicerent v
•
e ex Antinoi animo ſtellam quae tum primum
〈…〉
Rom. lib. 69. Hadrianus 15. pag 797.
Antinous whiles he liued, was, after his death, ſuperſtitious fopperie altogether as groſſe vnleſſe perhaps it were tempered (as ſome thinke) with Necromanticall impietie. An Oracle was erected to ſpeake for him, who could not now ſpeake for himſelfe, albeit Oracles I take it, at this time were dumbe, but ſo much the fitt
•
r for a dead dog: as the name of God ſpeld backward, would beſt befit him and others of his profeſſion; his ſepulcher was according to the Egyptian faſhion; he had a whole Citie called by his name. And to eſtabliſh an opinion of the
Of this Emperours f
•
lly in th
••
k
•
nde ſee Spa
•
tian▪ in Adrian. canibus ſepulchra ſtatuit. Emperours authoritie to create gods, a new ſtarre was either ſeene or fained, as if the heavens by this apparition had ratified this earthly Monarchs graunt, or charter. Perhaps ſome Comet might at the ſame time, be preſented by the Prince of the aire to delude the inhabitants of the earth.
4. But leaving theſe groſſe fooleries; That generall fallacie, which opened the firſt gappe to heatheniſh
Idolatrie, had a peculiar efficacy in men, honourably addicted to their deceaſed worthies. From converſion of the common notion, that divine nature was beneficiall and good, every great benefactor was by the rude and ignorant adored as god. Now the warlike and valourous, were by every Nation held beſt deſervers of the weale publicke; and fortitude, though (as the Philoſopher excepts againſt it) not the moſt laudable vertue in it ſelfe, was moſt honoured among the people, becauſe moſt profitable to them. Hence the valourous, in lieu of their readineſſe to ſacrifice their bodies for their natiue Country, had Elei Heroibus etiam, et corumuxoribus libant, tum ijs qui paſſim in Elea terra, ū et illis qui apud Aetolos in honore ſunt. Pauſan. l. 5. p. 317.
ſacrifices and other acknowledgements of honour divine, publiquely aſſigned to them after death. The moſt curious and ſuperſtitious ſolemnitie in this kinde, that comes to my preſent remembrance, was that Feſtivitie Vide Plutarchum in Ariſtide. annually celebrated every September by the Citizens of Platea, in honourable memorie of thoſe Worthies, which there had laid downe their liues for the libertie of Greece
The like vanitie of Graecians & other people is recorded by Strabo. lib. 5. by Lucius Florus. lib 4. cap. 12
••
omedi equum candidum v
•
aetos, vt Nummi, mactaſſe accepimus, et id honorificum dux
•
cut Myſij, qui cum Marco Craſso co
•
flixere ſtatim ante aciem immolato equo conc
••
cre votum ſanè quam Barbarum, vt caeſorum ducum extis litarcu
•
. Forcatulus lib. 1.
. Amongſt other conditions, vpon which the Oracle promiſed the Grecians victory over the Perſians in that famous battell, a principall one was, offering of ſacrifice to the auncient Heroicks of Greece; one of whom, by name Andr
•
crates, had his Temple (neare to that place) environed with a thicke and ſhadie groue; a fit neſt for hatching that ſuperſtition, which had beene conceived from other circumſtances Plutarch. ibidem.. As they had vanquiſhed the Perſians in fight: ſo they
ſcorned to be overcome by them in laviſh ceremony towardes their well deſerving dead. The pompe and magnificence of this feſtivitie, continuated from Ariſtides to Plutarchs time, did much exceed the ſooner decayed ſolemnities decreed to Z
•
nophon.
Cyrus by the Perſians: the gardians of whoſe ſepulcher notwithſtanding had every day a ſheepe, every moneth an horſe allowed them to ſacrifice vnto the ſoule of this chiefe founder of their great Monarchie; the patterne of valour and royalll government.
5. Thus this ſuperſtitious adoration of the dead, at the firſt Achilli non a
•
a, ſed inane monimentum eſt ex oraculo dedicatum. Ad illud Eleae m
•
tronae, primis ladorū mitijs, die ſta
•
o, inclinante iam in veſperū ſole, inter cateros, quos Achilli habent, honores, ſolenni ritu pectus plangunt. Pauſan l. 6. pag. 389.
extorted from the fullneſſe of reſpectiue affection, wanting right vent, did afterwards mightily overſpread the world by imitation. In the later and more diſſolute times of the Romane Empire, it was annexed by flattery as an eſſentiall part of civill ceremony or ſolemnitie due to greatneſſe without any reſpect of goodneſſe. And whereas the olde worlds cuſtome had beene onely to deifie the inventors of vſefull trades, or authors of publicke good; later Epicures, or worthleſſe favourites did adore beaſtly Tyrants as great Gods, becauſe they fed them with ſome offalls of publicke ſpoiles, or authorized them to ſucke the bloud of the needle. Vide Aug de Civit. Dei. l. 18. c. 24.
Tullie vrgeth it as an argument of Romulus prayſe, that he ſhould merit the reputation of a god, in that civill and diſcreete age wherein he died: for ſo he accounts it in reſpect of former times, wherein rifeneſſe of error and ignorance mingled with rude affection, had brought downe the price of the gods, by too great plentie. But from Romulus (the fabulous occaſion of whoſe conſecration was an illuſtrious type of moderne Romiſh forgerie
for canonizing Saints) vntill the Emperours, the Romanes I take it conſecrated no King or Governour as gods, though great benefactors to their ſtates. They onely adored ſuch gods, as tradition had cōmended vnto them, committing Idolatrie, (to vſe S.Vide Aug. lib. 4. de civitate Dei. cap. 31. Vide Vivera in Comment.
Auſtines wordes) Errando potius, quam adulando; through error rather than out of flatterie. And as the ſame father obſerues, the vſe of images, vnknowne vnto their aunceſtors, did much increaſe this impious ſuperſtition in poſteritie, and (according to the wiſemans obſervation) concurred as a concauſe, or coadiutor to baſe flattery. The ſame obſervation is wittily expreſt by Minutius Felix;
Similiter ve
•
ò erga Deos quo
que
Maiores noſtri impreuidi, creduli, rudi ſimplicitate crediderunt: dum R
•
ges ſuos colunt religioſè, dum defunctos eos deſiderant in Imaginibus videre: dum geſtiunt eorum memorias in ſiatuis detinere: ſacra facta ſunt, quae ſ
•
rant aſſu
•
pta ſolatia. Minutius Foelix. pag. 375.
As for thoſe that were ſo farre of, that men might not worſhip them preſently, they did counterfeit the viſage that was farre of, and made a gorgious image of a King, whom they would honour, that they might by all meanes flatter him that was abſent, as though he had beene preſent
Wiſed. 14 verſ. 16.. And partly by this deviſe, and partly by that other of deceiptfull Oracles, many fabulous crimes, which more civill and ſober times had never charged their gods with, were by poſteritie (thus polluted) ſet forth in ſolemne ſhewes or playes, in honour of theſe counterfeit or painted powers. Not the Poet onely, but the picture-maker alſo did helpe to ſet forward the ſuperſtition. The relations and repreſentations of their gods vicious liues, might well embolden the moſt diſſolute amongſt the
•
ace of Caeſars to looke for ſuch divine honour after death, as flattery had proffered to them liuing. Much worſe they could not be than their S
•
u
•
us Marcus Tullius qui Caio Verri adulterium obiecit: eadem enim Iupiter, quem colebat, admiſi: qui Publi
•
Claudio inceſtum Sororis: at illi optimo Maxi: eadem fuit et Soror et
〈◊〉
. Lactan. l. 1.6.10 Vide Aug. lib. 2. de civit. Dei. cap. 9. et 10 For
•
at lib. 4. pag. 538.
forefathers, or Poets did make their gods:
nor did they perhappes conceit any fitter cloake to cover their ſhame, than the publicke and ſolemne repreſentation of their lewdneſſe, who had already purchaſed the fame and reputation of celeſtiall inhabitants. And hath not the tacite conſent of our times almoſt eſtabliſhed it as a Law; That greatneſſe may giue authoritie vnto villany, and exempt filthineſſe from cenſure of impietie? What hath beene committed by any whileſt private men, ceaſeth (in their owne opinion) to be theirs, by their becomming publicke Magiſtrates. For then they thinke not themſelues to be the ſame men they were, and what is another mans ſinnes to them? This is a roote of Idolatrie, which did not determine with the deſtruction of heatheniſh groues or Idolls, nor with the diſſolution of Romiſh Abbies; the very dregs of their impietie are yet incorporated in mens hearts, of whatſoever Religion they be, that ſeeke to be great before they be good. But of this and of other branches of tranſcendent Idolatrie, that is, of Idolatrie alike frequent and daungerous, throughout all ages, all Nations, amongſt the profeſſors of all Religions, elſwhere, by Gods aſſiſtance. The next Inquirie is; Whether the Idolatrie of Rome-Chriſtian (by profeſſion) be fully aequivalent to the Idolatrie of Rome-Heathen.
SECTION IIII.
Of the Identitie or aequivalencie of ſuperſtition in Rome-Heathen and Rome-Chriſtian.
CHAPTER XXII.
That Rome-Chriſtian in latter yeares ſought rather to allay than to abrogate the Idolatrie of Rome-Heathen: that this allay was the moſt commodious policie, which Sathan could deviſe for venting his detected poyſons, vtterly condemned by primitiue Profeſsors of Chriſtianitie.
1. HAD either the Romiſh Church no Orators at all, or heathen Temples as many, as skilfull and ſubtill, as it hath, to plead the lawfulneſſe of their ſervice; ſuch as devoutly ſerue God in ſpirit and truth, would in the one caſe make no queſtion, in the other admit no diſpute, whether were worſe. The formes of their Liturgies repreſented to vnpartiall eyes without varniſh or painting, would appeare ſo like; that if the one were adjudged nought, the other could not be approved as good; or both equally ſet forth by art, if the one ſeemed
good and currant, the other could not juſtly be ſuſpected for naught or counterfeit. That the Romaniſts generally make better profeſſion of the vnitie, the nature, and attributes of the true and onely God, than moſt Heathens did, argueth not their daily and ſolemne ſervice of him to be better, but rather referres the iſſue of the controverſie betweene them, to the determination of another like caſe, [Whether the ſetled and habituall carriage of a drunkard be worſe in him that is daily drunk indeed, & hath his ſenſes continually ſtupified, or in one that hath wit at will to conceiue and ſpeake well in matters ſpeculatiue or remote from vſe, but wants will or grace to temper his carnall affections with ſobrietie of ſpirit, or ſeaſon his converſation with civilitie]. Were ratſbane as ſimply and groſſely miniſtred to men, as it is to rats, few would take harme by it. And of Popes and Cardinalls, more haue vſed the helpe of ratsbane than of ratcatchers to poyſon their enemies. It were a brutiſh ſimplicitie to thinke the devill could not, & a prepoſterous charity to thinke he would not, miniſter his receipts in a cunninger faſhion, ſince the promulgation of the Goſpell, than he did before; although the poyſon be ſtill the ſame. To eare figgs, or other more cordiall foode, with the infuſion of ſubtill and deadly poyſon, exempts not mens bodies from daunger. Much leſſe can ſpeculatiue orthodoxall opinions of the God-head free mens ſoules from the poyſon of Idolatrous practiſes, wherewith they are mingled.
2. Taking it then as graunted, (what without paradox we may maintaine) that the devill had as great a longing ſince Chriſt triumphed over him, as he had before, to worke the bane of mens ſoules throughout
Europe: He had beene the arranteſt foole, that ever either vndertooke to contriue a daungerous and cunning plott, or adventured to act any notorious miſchiefe or difficult villanie, if he had ſolicited men to groſſe Heatheniſme, or open profeſſion of allegiance to thoſe gods, in whoſe ſervice they had knowne their fathers periſh, the ſodaine downfall of whoſe Idolls they had ſeene miraculouſly accompliſhed. To haue perſwaded them hereto, had beene a more palpable importunitie, then if a man in kindneſſe ſhould profer a cup, wherein he had ſqueized the poyſon of Spiders, to one which had ſeene his mate fall downe dead by taking the ſame potion. Now admitting a reſolution in the great profeſſor of deſtructiue Arts, ſo to refine or ſublimate his wonted poyſons, as they might the more ſecretly mingle with the foode of life: where can we ſuſpect this policie to haue beene practiſed, if not in the Romiſh Church; whoſe idolatrous rites and ſervice of Satan in former ages haue beene ſo groſſe, that if we had ſeene the temptatiō, vnacquainted with the ſucceſs, we ſhould certainly haue thought the great Tempter had mightily forgotten himſelfe, or loſt his wonted skill in going ſo palpably about his buſineſſe? Nor could any policie haue ſo prevailed againſt Gods Church, vnleſſe it had firſt beene ſurpriſed with a lethargie, or brought into a relapſe of Heatheniſh ignorance. To entiſe men vnto Heatheniſme ſince Romiſh rites and cuſtomes haue beene authorized or juſtified in ſolemne diſputes; he had leſſe reaſon than to haue tempted the olde world vnto Atheiſme, whiles there was no delight or pleaſure, which the fleſh can long for, but had ſome ſeigned
god for it's patrone. And what branch of implanted ſuperſtition can we imagine in any ſonne of Adam, which may not ſufficiently feed it ſelfe with ſome part or other of the Romiſh Liturgie, or with ſome cuſtomes, by that Church allowed, concerning the invocation of Saints, the adoration of reliques, or worſhip of images. By entertaining either more orthodoxall conceipts of the God-head, than the Heathens had, or better perſwaſions of one Mediatour betweene God and man than the morderne Iewes or Mahumetans do, they giue contentment to many carnall deſires, eſpecially covetouſneſſe, prepoſterous pride, and hypocriſie, which would be readie to mutinier, if ſimple Idolatrie ſhould be reſtored to it's wonted ſoveraigntie.
CHAPTER XXIII.
Of the generall infirmities of fleſh and bloud, which did diſpoſe divers auncient profeſſors of Chriſtianitie to take the infection of Superſtition. Of the particular humors which did ſharpen the appetite of the moderne Romiſh Church to hunger and thirſt after the poyſonous dregs of Rome-Heathens Idolatrie.
1. IN Churches of Pauls planting and Apollo his watering, the ſeedes of ſound and wholeſome doctrine tooke roote with greater facilitie, than ſundry heatheniſh rites whereto they had beene ſo long accuſtomed, could be extirpated. That caveat [But I
would not haue you to be ignorant brethren, concerning them that ſleepe, &c.] given to the Theſſalonians,
1 Theſ. cap. 4. ver. 13. (otherwiſe moſt chearfull imbracers and zealous profeſſors of the Goſpell) argueth ſome reliques of ſuch ſuperſtitious demeano
•
towards the dead, as they had practiſed, whiles they liued without hope of a reſurrection to a better life; vnto which practiſes (perhaps) they were ſo much more prone than others, as they were naturally more kinde and loving. Now if the firſt receipts of life miniſtred by a Phyſitian ſo wiſe and well experienced as S. Paul, did not forthwith purifie this good natured peoples affections from the corrupt humors of Gentiliſme; it was no wonder, if other leſſe skillfull doctors, by ſeeking the ſpeedy cure of this diſeaſe, did caſt more vntoward patients then theſe Theſſalonians were, into a relapſe of a contrary, more hereditary and naturall to moſt Heathen. Whether for preventing vnſeemly and immoderate mourning for the dead, or for encouraging the living to conſtancy in perſecution; the ſolemne celebration of their Funeralls, and publique blazoning of their bliſfull and glorious ſtate after death, which had liued Saints and died Martyrs, was a method very effectuall and compendious. Howbeit in hearts not throughly purified and ſetled by grace, theſe panegyricall encomiaſmes did reviue the ſeeds of ſuperſtitious reſpect to famous men deceaſed, as faſt as they quelled the reliques of hopeleſſe feare, or abated naturall inclinations vnto immoderate mourning. And happily that point of truth, wherewith the Romaniſt ſeekes to condite or ſweeten the poyſonous fruit of his idolatrous and ſuperſtitious ſpeculations, might in part occaſion
or embolden the auncients to ſcatter ſome ſeedes of them, before they had experience vnto what degree of malignācy they might grow, when they grew ripe. When the firſt Reformers of Religion demanded a difference betweene Heatheniſh adoration of inferior gods, and Popiſh worſhipping of Saints; the vſuall and almoſt onely anſwer was, that the Heathens adored naughtie and wicked men, either altogether vnworthie of any, or worthy of diſgracefull memory after death; whereas the Church did worſhip ſuch as deſerved as much reſpect as men are capable of; men, to whom who ſo omitted performance of ſacred reſpect or religious worſhip, did thereby commit moſt grievous ſacrilege.
2. To outſtrip our adverſaries in their owne policies, or to vſe means abuſed by others to a better end, is a reſolution ſo plauſible to worldly wiſedome (which of all other fruits of the fleſh, is for the moſt part the hardlieſt and laſt renounced) that almoſt no ſect or profeſſion in any age but in the iſſue mightily over-reached or intangled themſelues by too much ſeeking to circumvent or goe beyond others. The knowne ſucceſſe of worldly policie in nurſing Martiall valour, and reſolute contempt of life, by decreeing divine honor to their heroicks after death, did quickly ſet over the Chriſtian world, being almoſt out-wearied with continuall oppoſition of Gentiliſme, to foſter and cheriſh ſpirituall courage, by the like meanes. The practiſe whereof notwithſtanding (as doe all like attempts by common courſe of nature) did continually, though inſenſibly grow more dangerous in the proceſſe. This originall of ſuperſtitious performances
towards the dead hath beene ſet downe Chap 20, 21. Sect. 3. before, and is particularly proſecuted by Chemnit. in Exam Concil. Tridert. ſeſſ
•
n 9. & vlt. de Iuvo. Sanct.
Chemnitius, to whoſe labours I referre the Reader.
3. Againe the ſweete comfort which ſome auncients of bleſſed memory, tooke in the conſort of mutuall prayers whiles they lived together, made them deſirous that the like offices might be continued after their deceaſe. Hence ſome in their life times (if my memory fayle me not) did thus contract, that ſuch of them as were firſt called into the preſence of God, ſhould ſolicite the others deliverance from the world and fleſh, and proſecute thoſe ſuits by perſonall appearance in the Court of heaven, which they had joyntly given vp in prayers and ſecret wiſhes of heart, whiles they were abſent each from other here on earth. To be perſwaded, that ſuch as had knowne our minds, and beene acquainted with our houres of devotion, whiles wee had civill commerce together, might out of this memory after their diſſolution, take notice of our ſupplications, & ſolicite our cauſe with greater fervency than we can, is not ſo groſſe in the ſpeculatiue aſſertion, as daungerous in the practicall conſequent. But if magicall feats can put on colourable pretences, and See Chap. 19. Magitians make faire ſhewes vnto the ſimple of imitating Gods Saints in their actions; what marvaile, if Romiſh Idolatrie having in latter yeares found more learned patrones than any vnlawfull profeſſion ever did, doe plead its warrant from ſpeculations very plauſible to fleſh and bloud, or from the example of ſome auncients; the preiudiciall opinions of whoſe venerable authoritie and deſerved eſteeme in other points, may, with many, prevent
the examinatiō of any reaſons which latter ages can being to impeach their imperfections in this. Y
•
t experiments in other caſes approved by all, manifeſt the indefinite truth of this obſervation, Vide Vinc
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m L
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t
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en. Ma.
〈◊〉
lau
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an
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ar, D
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pui
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damnantur. That ſuch practiſes a
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can no way blemiſh the otherwiſe deſerved ſame of their firſt practitioners, vſually bring forth reproach and ſhame to their vnſeaſonable or ill qualified Imitators. Now the pardonable overſight, or doubtfull ſpeculations of ſome Auncients, haue beene two waies much malignified by later Romaniſts: firſt by incorporating the ſuperfluitie of their Rhetorical inventions or eiaculations of ſwelling affections in panegyricall paſſages, into the bodie of their divine ſervice: ſecondly by making ſuch faire garlands as Antiquitie had woven for holy Saints & true Martyrs, Collar
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(as a Car
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us Tie
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cellinus Rup
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ma
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us antiqui m
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ris c
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ues. m
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rd
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re
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o
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g nabū
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epius d
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xit, torquē C
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nchyliatum, poſtquam indignis p
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miſ
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e c
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mmuni
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cep
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e
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〈…〉
vi
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o
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um in
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ign
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〈◊〉
P
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arum
〈◊〉
Thuan
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2
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. French Knight, in a caſe not much vnlike ſaid) for every beaſt; or chaines for every Hinc cō
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prophetia
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is,
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nem
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calorum
〈…〉
tractat. 8. partitio 3. de cuſtodia Ang
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.
dead dogs ne
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ke, which had brought gaine vnto their Sanctuary Tou
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hing the former abuſe [the incorporating of the
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oricall expreſſions of the Auncients affection towards deceaſed Worthies, into the bodie of their divine ſervice]
〈◊〉
de S
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n
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t
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beatitud. lib.
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. cap 19.
Bellarmine is not aſhamed to Apologize for the ſolemne forme of their publicke authorized Liturgie, by the paſſionate ejaculation of Nazianzen his poeticall wit in his panegyricall Oration for S. C
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priu
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, and for his kinde acquaintance while she liv
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d with Baſill the great. It is enough, as this Apologizing Oratour thinkes, to acquit their ſervice from ſuperſtition, and themſelues from irreligion▪ that this Father, who ſpake as they doe, was one
of the wiſeſt Biſhops Antiquitie could boaſt of. As in granting him to be as wiſe as any other, we ſhould perhaps wrong but a few, or none of the auncient Biſhops or learned Fathers; ſo we ſhould much wrong Nazianzen himſelfe, if we tooke theſe paſſages, on which Bellarmine groundeth his Apologie, for any ſpeciall arguments of his wiſedome and gravitie. Howbeit Nazianzen might (without preiudice to his deſerved eſteeme for wiſedome & gravitie) ſay much, and for the manner not vnfitly of Cyprian and Baſill, which was no way fitting for latter Romane Biſhops to ſay of their deceaſed Popes, or for the Popes whileſt they liued to ſpeake of their deceaſed Biſhops. But ſuch a ſway hath corrupt cuſtome got over the whole Chriſtian world, that looke what honor hath beene voluntarily done to men in office, as due vnto their perſonall worth, their ſucceſſors will take deniall of the like or greater, as a diſparagement to their places; albeit their perſonall vnworthineſſe be able to diſgrace the places wherein they haue liued, and all the dignities that can be heaped vpon them. Vpon this carnall humor did the myſtery of iniquitie begin firſt to worke. The choiſeſt reſpect or reverence which had beene manifeſted towards the beſt of Gods Saints or Martyrs, either privately out of the vſuall ſoleciſmes of affectionate acquaintance (alwayes readie to entertaine men lately deceaſed with ſuch louing remembrances as they had tendred them in preſence) or in publicke and anniverſary ſolemnities for others encouragement vnto conſtancy in the faith; were afterterwards taken vp as a civill complement of their Funerall rites, or inioyned as a perpetuall honor to their
birthdayes, whom the Pope either of his owne free motion, or at the requeſt of ſecular Princes, or ſome favorites, would haue graced with famous memory. The true reaſon why the order of the Carthuſians haue had ſo few Saints: whereas the order of St
Rennet (as may appear by a begging Briefe ſent ſome few yeares agoe out of Spaine here unto Englād by the Provinciall or Generall of that order) doth brag of fiftie thouſand Saints, a
•
l Bennets Diſciples: the number is more by ten thouſand, than wee reade ſealed of any Tribe of Iſrael.
Rome-Chriſtian hath beene in this kinde more laviſh than Rome-Heathen. And as in great Cities it is a diſparagement to any Corporation or Company to haue had few or no Majors or chiefe Magiſtrates of their Trade: ſo in proceſſe of time it became matter of imputation vnto ſome religious orders, that they had not ſo many Canonized Saints as their oppoſits (leſſe obſervant of their Founders leſſe ſtrict rules) could bragge of. For want of ſuch ſtarres to adorne their ſphere, the order of theHaec ſub brevitate contra eos qui impugnant ordinem Caribuſienſium, quia non fiant in eis miracula, immo nec velient, potius vero facientes occultarent,
•
eut ſapius repertum eſt. Quod autem ſimiliter dicitur, quod ne habeant canonizatum, niſi vnum
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cilicet S. Hugonem, Linconienſem Epiſcopum; Reſtondeo quod necidem ex eorum voluntate, ſed regis Anglia & ſu
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an
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a eſt canonizatus, quanquam ſanct
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ſsimae fuit vitae, magnis miraculis claruerit & procarator Carthuſia magna profeſſiſ
que
ex
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iterit. Gerſon
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de abſtinentia Carthuſianorum, ſiue contra impugnantes ordinem Carthuſienſiam Pag. 514.
Carthuſians, otherwiſe famous for auſteritie of life, was ſuſpected not to be celeſtiall. The fault notwithſtanding was not in the Carthuſians, or their Religion vnleſſe a fault it were not to ſeeke this honor at the Popes hands, who did grant it againſt their wills to one of their order and our Country-man, at the King of Englands ſuite. And left any part of Heatheniſh Superſtition, that had beene practiſed in the Romane Monarchie, might be left vnparalled by like practiſes of the Romiſh Hierarchie; as the Deification of See Chap. 21. parag. 3.
Antinous was countenanced with feigned relations of a new ſtarres appearance and other like Ethniciſmes vſually graced by Oracles: ſo
were
Qua horâ B. Virgo (Catharina) animā reddidit, Thomas Penna Protonotarius Apoſtolicus vidit coelos apertos, eam
que
ſublimè aſcendentem inter choros argelorum. Eandem pta vidua Semia triplici corona inſignitam, vidit a Chriſto ſponſo in throno ſadente ſuſcipi. D. Catharina Senenſis Selectiora miracula formis Aeneis expreſſa. Antuerpia apud Philippum Gatlaum. 1603. To prepare the credulous Readers heart the better to beleeue this viſion of Saint Catharines aſcenſion into Heaven, opening it ſelfe to receiue her, and her coronation with a triple Crowne, another relation perhaps was premiſed by the ſame Author, the effect whereof is, that having overthrowne the Devill after a grievous conflict, ſhee reſigned her ſoule vnto God in the ſame yeare of her age, wherein our Saviour Chriſt (vnto whom the bleſſed Virgin, as this Legend relates, had eſpouſed her with a ring) did reſigne his ſoule into his Fathers handes. See Section fift, Chap. 41. Revelations pretended in the Papacy to credit their ſanctifications, which ſtood in neede of ſome divine teſtimony to acquit their ſanctitie from ſuſpition.
4. To giue the bleſſed Virgin a title vnto far greater honor then any Saint or other creature by their doctrine is capable of, it hath beene maintained, that ſhe was conceived without originall ſinne. And wanting all warrant of Scripture, or primitiue Antiquitie for this conceit, they ſupport it by revelations, which muſt be beleeved as well as any Scripture, if the Pope allow them. By whoſe approbation likewiſe every private mans relation of miracles wrought by any ſuiter for a Saintſhip, becomes more authentique than Apolloes Oracles; by whoſe authoritie Hercules and other Heroickes were enioyned to be adored as gods amongſt the Heathen.
5. It was an Prebatio autem ſanctitatis per miracula tamen plurimum eſt ſuſpecta, quia (vt ſuprà d
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ctum eſt) malis ſunt conmunta, & multa non Chriſtiana, ſ
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d magicae artis oſtentamenta ſunt, qua a ſimplicibus qua
••
ſanctitatis miracula acceptantur. Gerſon ibidem. Demden
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tandum quòd in Legis temp
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re per Moyſen ſiebant ſigna ingentia, quibus mag
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quidam per incantationes fecer unt ſimilia, &c. ibidem Hac autem antiqua miracula (per deum ſcilicet facta) qu
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tidiè in myſterio r
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no vantur in Eccleſia, quae etiam tanto maioraſunt, quanto non corporalis ſed ſpirtiuilia. ibidem. ingenuous and wiſe obſervation of
reverend Gerſon, That famous miracles were to be ſuſpected for lying wonders, vnleſſe they had ſome ſpeciall vſe or extraordinary end. Now the onely vſe or iuſt occaſion, we can obſerue of Popiſh miracles in later times, hath bin either to purchaſe the reputation of Saints to ſuch as wrought them whiles they liued, or to gaine a currant title to canonizatiō after their deaths. And the true reaſon in my opinion, why the Carthuſians of all other religious orders, wrought not many miracles, was becauſe they had no deſire to be Saints of the Popes making. If they had ſought to be graced by his Holines with publicke ſanctitie, they muſt haue graced themſelues & their order with a fame of wonders: otherwiſe that exception which was brought againſt Thomas of Aquine, would haue taken place againſt them. For even this Angelicall Doctors title to canonization, was impeached by ſome, becauſe Vnde quum in canonizatione ſancti Thoma de Aquino opponeretur, quod non fecerat miracula in vita, vel non multa, dictū fuit per Papam, non eſſe curand
•
m. Gerſon ibidem p. 512. Vide Plura Gerſon. tractat octauo ſuper Magnificat, partiti one tertia de cuſtodia Angelica. he had wrought no miracles: vntill his Holines cleared the doubt by a more benigne interpretation then Apollo's Oracle could haue given: Tot fecit miracula, quot quaeſtiones determinauit; Locke how many doubts he hath determined, and he hath wrought ſo many miracles. But by this reaſon he ſhould haue placed him aboue moſt Saints, amongſt the Angells. For it is ſcarce credible, that any Saint hath wrought halfe ſo many miracles, as are the doubts which this Doctor after his faſhion hath determined; appoſitely enough for the Romiſh Hierarchie. And hath not the Pope good reaſon to make the Church militant adore their ſoules as gods in heaven, which haue made his Holines more than a Saint, a very god on earth? But becauſe they deny, that the Church makes gods of ſuch as the Pope
makes Saints, we are in the next place to diſcuſſe whether invocation of Saints, as it is publickely maintained by them, be not an aſcription of that honour to the creature, which is onely due to the Creator.
CHAPTER XXIIII.
In what ſenſe the Romaniſts denie or grant that Saints are to be invocated. Whether the Saints by their doctrine be mediate or immediate Interceſſors betweene God and man. That they neither can conceale, or will they expreſſe the full meaning of their practiſe.
1.
BEllarmine lib. 1. de Sanctorum beatitudine, cap. 16.See Chap. 29. parag. 1. accounts the former imputation for one of Calvins malitious ſlaunders. Quis enim deo dicere auderet, Sancte Deus, ora pro nobis? We muſt not thinke they are ſo fooliſhly impious, as to ſay, Holy God pray for vs. Nor did Calvin charge them with pulling downe God as low in every reſpect, as the Saints; but for exalting the Saints in ſundry caſes into the throne of God; howſoever they ſalute them by an inferior ſtyle. Nor will it follow that the Heathens did not worſhip many gods, becauſe they did not equalize all with Iupiter, or vſe the ſame forme of appellation vnto him & to their demigods or Heroikes. Or admitting the Romaniſts make no Saints equall to God the Father, or to any perſon in the Trinitie conſidered according to his Deitie alone: is it no ſacril
•
ge to inveſt them with Chriſts royall titles or prerogatiues, as he is our high Prieſt and Mediator? It will vpon examination proue no
ſlander, but a juſt accuſation, to ſay they make the Saints both ſharers with Chriſt in his office of mediation, and with the glorious Trinitie in acts eſſentiall to the Deitie. But let vs firſt heare in what ſenſe they themſelues grant or deny Saints may be prayed vnto or otherwiſe adored, and then examine whether their anſwers to our arguments can ſtand with the forme of their Liturgie, or fit the maine point in queſtion betwixt vs.
2. Some more auncient then Epiphanius (for he refuteth their hereſie) held the Virgin Mary was to be prayed vnto after the ſame manner we pray to God. Betweene this exceſſiue honor thus aſcribed vnto the chiefe of Saints, and the other extreame (as they make it) conſiſting in defect or deniall of invocation of any Saints, Bellarmine labours to finde out a meane, which he comprehends in theſe propoſitions following. Non licet à Sanctis petere vt nobis tanquam authores divinorum beneficiorum gloriam vel gratiam alia
que
ad beatitudinem media concedant. Bellarmin. de Sanctorum beatitud. lib. 1. cap. 17. It is not lawfull to requeſt the Saints, that they as Authors of divine benefits, would graunt vnto vs Grace or Glorie, or other meanes availeable to the attainement of Faelicitie His ſecond propoſition is; Sancti non ſunt immediati interceſſ
•
res noſtri apud Deum; ſed quicquid a Deo nobis impetrant, per Chriſtum impetrant. Ibidem: The Saints are not our immediate Interceſſors with God: but whatſoeuer they obtaine of Cod for vs, they obtaine it through Chriſt. I know not whether out of cunning or incogitancie, he hath expreſſed himſelfe, (or rather left their full meaning vnexpreſſed) Nota, tre
•
perſ
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nas p
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ſſe conſide
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ari, quā
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nos Deum oramus; vnam ipſius Dei, a quo petimus beneficia; alteram Chriſti, per cuius meritum ea c
•
pi
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nus nobis dar
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; tertiam eius, qui pe
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i
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en.
••
c
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a▪ per Chriſt
••
n. Ex his tribus perſonis n
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n poteſt prin
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Sanctis trib
••
, vt iam prebauimus: ſed ſ
••
ū tertia. Bellar. cap. 17. de Beat. Sa
•
. in theſe tearmes, per Chriſtum, not adding withall propter Chriſtum.
In the declaration he commends three parties to our conſideration when we pray to God. 1. The perſon of whom we craue every good gift. 2. Him through whoſe merites we requeſt they may be given vs. 3. The partie which craues them. Saints by his doctrine cannot ſupply the firſt, or ſecond, but the third and laſt place. The onely meaning, whereto vpon better examination he will ſtand, is this, that Saints cannot be ſubſtituted in the ſtead of God the Father, or of Chriſt as he is the principall Mediator or primary Interceſſor. But to ſay that we may not requeſt favour of God the Father, propter merita Sanctorum, for merits of Saints; or requeſt Saints to interpoſe their merits with Chriſts for more ſure or ſpeedie expedition, can neither ſtand with the profeſſion or practiſe of the Romiſh Church. Bellarmine well vrged, will quickly be enforſt to deny the concluſion, which he thus gathers from the premiſed propoſitions. Ita
que
Sanctos invocamus ad hoc ſolum, vt faeciant id, quod nos facimus qui meliùs et efficaciùs ipſi facerè poſſunt, quàm nos, meliùs illi et nos ſimul quàm nos ſoli. Probatur iam cōcluſio; ſolus Chriſtus eſt, qui mund
•
m reconcilia
•
t Deo, & qui meruit n
••
is gloriam & gratiam & omnia neceſſaria ad ſalutem Bellar. ibidem.
We pray (ſaith he) to the Saints onely to this end, that they would vouchſafe to doe what we doe, becauſe they can doe it better and more effectually than we can; at leaſt they and we together may doe it better then we alone. And againe; we may requeſt nothing of the Saints beſides their interceſsion with God, that Chriſts merits may be applyed to vs, and that through Chriſt we may attaine grace and glory. For praying thus far to Saints, that ſpeech of S. Bernard warranteth them; Opus est mediatore ad mediatorem, nec alter nobis vtilior quam Maria; we haue neede of a mediator to our mediator, and none more fit than Mary. Hence they learne that Chriſt onely is the immediate interceſſor, who is heard for his owne ſake; the Saints are onely mediate interceſſors, and can obtaine nothing which they aske without
Chriſts mediation. Thus much is included in the forme of their prayers vpon Saints dayes, which are all conceived in this tenor;Bellarminus ibidem.
Grant vs theſe or theſe benefits at the interceſsion of ſuch or ſuch Saints.
3. The firſt part of his ſecond propoſition [That Saints are not immediate Interceſſors for vs with God] he proues by places of Scripture ſo pregnant, that ſome of them directly diſprooue all mediate or ſecondary Interceſſors or Mediators, as Coloſſ. 1. It pleaſed God that in him ſhould all fulneſſe dwell. If all fulneſſe, the fulneſſe of mediation or interceſſion: and abſolute fulneſſe excludes all conſort.1. Tim. 2.5.
As there is but one God, ſo there is but one Mediator betweene God and man, no ſecondary God, no ſecondary Mediator. 1. Ioh. 2. He is the propitiation for our ſinnes: the abſolute fulneſſe of propitiation. And Ioh. 10. he enſtileth himſelfe the Doore and Way, ſuch a doore, and ſuch a way, as no man may come vnto the Father, but by Him. This reſtriction in our Divinitie, makes him the onely doore, and the onely way; not ſo in theirs: For wee muſt paſſe through other doores, that we may come to this onely immediate doore; that is, he is the onely doore, whereby the Saints are admitted into Gods preſence, but Saints are neceſſary doores for our admiſſion vnto him; Opus eſt Mediatore ad mediatorem. Were this Divinitie, which they borrow from S. Bernard, true, they much wrong Ariſtotle and Priſcian in calling him, Immediatus Interceſſor aut Mediator, and are bound to right them, by this or the like alteration of his title; He is, vnicus vltimus, aut finalis Mediator, He is the onely finall or laſt Mediator. For a Mediator is not of one; whence to be an immediate Mediator,
eſſentially includes an immediate reference to two parties. Chriſt is no Mediator but betweene God and Man, and betweene them he is no immediate Mediator, vnleſſe men haue as immediate acceſſe to him, as he hath to God the Father. As God, he beſt knowes the nature and qualitie of every offence againſt the Deitie, vnto what ſentence every offender is by juſtice liable, & how far capable of mercy; as man, he knowes the infirmities of men, not by heareſay or information, but by experience; and is readie to ſollicite their abſolution from that doome, whoſe bitterneſſe is beſt knowne vnto him, not at others requeſt or inſtigation, but out of that exact ſympathie, which he had with all that truely mourned, or felt the heavineſſe of their burden. Whiles he was onely the ſonne of God, the execution of deſerved vengeance was deferred by his interceſſion. Nor did he aſſume our nature and ſubſtance, that his perſon might be more favourable, or that his acceſſe to God the Father might be more free and immediate, but that wee might approach vnto him with greater boldneſſe and firmer aſſurance of immediate audience, than before we could. He expoſed our fleſh made his owne, to greater ſorrowes and indignities, than any man in this life can haue experience of; to the end he might be a more compaſſionate Interceſſor for vs to his Father, than any man or Angell can be vnto him. We need the conſort of their ſighes and groanes, which are oppreſſed with the ſame burden of mortalitie here on earth, that our ioynt prayers may pierce the heavens but theſe once preſented to his eares neede no ſollicitors to beate them into his heart. Surely if the interceſſion of
Saints had beene needfull at any time, moſt needfull it was before Chriſts incarnation or paſſion; when by the Romanists confeſſion it was not in vſe. The ſonne of God was ſole Mediator then.
4. As the impietie of their practiſes doth grieue my ſpirit, ſo the diſſonancy of their doctrine, doth as it were grate and torture my vnderſtanding, while I contemplate their Apologies. Sometimes they beare vs in hand that God is a great King, whoſe preſence poore wretched ſinners may not approach, without meanes firſt made to his domeſtique ſervants. The conceipt it ſelfe is groſſely Heatheniſh, and comes to be ſo cenſured in the next Sect. 5. Chap. 42. Parag. 4. Diſcourſe. Now, ſeeing they pretend the faſhion of preferring petitions to earthly Princes, to warrant the forme of their ſupplications to the Lord of heaven and earth, let vs ſee how well the patterne doth fit their practiſe. Admitting the imitation were lawfull, how could it iuſtifie their going to God immediately with theſe or the like petitions; Lord I beſeech thee heare the interceſsion of this or that Saint for me through Ieſus Chriſt our Lord. What fitter interrogatories can I propoſe vnto theſe ſacrilegious ſupplicants, then Malachy hath vnto the like delinquents in his time? If I be your Lord and King (as you enſtyle me) where is my feare? where is my honour, ſaith the Lord of Hoaſtes, to you Prieſts that deſpiſe my name? and yet (being chalenged of diſloyaltie) they ſcornefully demand, Wherein haue Wee deſpiſed thy name? Yee bring polluted offrings into my Sanctuary: and yet yee ſay wherein haue wee polluted thy Sanctuary? If yee offer ſuch blind devotions, as theſe, is it not evill? Offer them now to thy Governour, to thy Prince, or
Soveraigne; Will he be pleaſed with thee or accept thy perſon, ſaith the Lord of Hoaſtes? He would either be thought to mock the King, and come within iuſt cenſure of diſloyaltie; or els be mocked out of his skin by Courtiers, that durſt exhibite a petition in this forme vnto his Maieſtie; Vouchſafe, I beſeech you, to pardon my offences againſt your Highnes, and admit me into good place at the interceſsion of your Chauncellor, Treaſurer, Chamberlaine or Controller, in honor of this his birthday, for the Princes ſake your ſonne my good Lord and Maſter: yet if we change onely the perſons names, this petition (which could become none but the Princes foole to vtter) differs no more from the forme of Popiſh prayers vpon Saints dayes, then the words of Matrimony vttered by Iohn and Mary doe from themſelues, whileſt vttered by Nicolas and Margaret. The former reſpectleſſe abſurditie, would be much aggravated, if the Courtiers birthday, whom the petitioner would haue graced with the grant of his petition, ſhould fall vpon the Kings Coronation day, or when the Prince were married. Of no leſſe ſolemnitie with the Romaniſt is the feaſt of the Croſſes invention, it is Chriſts coronation or eſpouſals: and yet withall the birth-day of two or three obſcure Saints, whom they requeſt God to glorifie, with their owne deliverance from all perills and dangers that can betide them, through Chriſt their Lord. This laſt clauſe muſt come in at the end of every prayer, to no more vſe than the mention of a certaine ſumme of mony doth in feoffements or deedes of truſt, onely pro formâ. Praeſta quoeſumus omnipotens deus, vt qui ſanctorum tuorum Alexandri, Eventij, Theodoli at
que
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•
nalis natalitia colimus,
a cunctis m
•
lis imminentibus, eorum interceſsionibus liberemur per Dominum, &c.
In feſto inventionis Sanctae Crucis.
Grant we beſeech thee Almightie God, that wee which adore the natiuitie of the Saints, of Alexander, Event, Theod. and Iuuenal, may by their interceſsion be delivered from all evills that hang over vs, through Ieſus Chriſt our Lord. To be delivered from evils at or by the interceſſion of ſuch Saints, is as much in ordinary conſtructiō, as to be delivered from them for their merites. And this is to ſhare or divide the mediation of Chriſt betwixt him and ſuch Saints, by even portions. For of the two principall parts of Chriſts Mediatorſhip, which the Auncient and Orthodoxall Church did exactly diſtinguiſh in the forme of their prayers, the firſt is, our hope or beliefe to be heard propter Chriſtum, for Christs ſake, for whoſe ſake alone God graunts whatſoever He grants vnto mankinde: the ſecond is, our beliefe or acknowledgement, that thoſe bleſſings which God doth grant for Chriſts ſake, are not conveyed or imparted vnto vs, but through Chriſt, or by Chriſt. He is not onely our Orator to God, but Gods hand to vs. Now the Romiſh Church in their ſolemne Liturgie expreſly giues the firſt part of this mediation vnto Saints, and leaues the latter onely vnto Chriſt. The hymne ſung or ſaid vnto the Croſſe vpon the ſame day, conceived in the character of magicke ſpells falls vnder the ſame cenſure, that worſhipping of Saints Images or worſhipping God in every viſible creature doth. Of which Chap. 35, 36. The Hymne is thus; O crux ſplendidior cunctis aſtris, mundo celebris, hominibus multùm amabilis, ſanction vniverſis: quae ſola fuiſti digna portare talentum mundi, dulcia ferens pondera: ſalua
praeſentem cateruam in tuis hodie laudibus cōgregatam, halleluia, halleluia. ibidem. O Croſſe more ſplendent than all the ſtarres, famous throughout the world, moſt amiable amongst men, more holy than the Vniverſe (or all things beſides) which alone waſt worthie to carry the Talent (or price) of the world, ſaue this preſent Congregation this day aſſembled to ſet forth thy prayſes. Prayſe the Lord, prayſe the Lord. They that can be thus familiar with God, as to indent with him, at whoſe interceſſion their requeſts ſhould be graunted, doe they in modeſtie neede Mediators vnto Chriſt?
5. Were there any hope of full or direct ſatisfaction, I would preſſe this demand to any learned Papiſt; What order thoſe three parties whom Bellarmine makes joynt Commiſſioners in the audience of prayers, obſerue in prayers of this forme: Whether they expect that God the Father ſhould firſt take their petitions and acquaint Chriſt with them, and Chriſt the Saints; or that the Saints ſhould take them immediately and deliver them vnto Chriſt, that he may acquaint his Father with them. They graunt the Saints can heare no prayers immediately from our mouths, much leſſe diſcerne their conception in our hearts: they vnderſtand them onely by ſeeing God; and for this reaſon happily prayers of this forme, are in the firſt place directed to God the Father, or to the Trinitie. Is God then, as the booke wherein they are written, altogether ſenſeleſſe of their meaning, vntill the Saints, whoſe interceſſion they craue, read them vnto him? or hearing them, is he vnwilling to grant them, vntill the Saints haue expounded them? But what is Chriſts office in the meane time? to requeſt his Father
that he would heare the Saints for his ſake? or contrariwiſe, doth he and the Saints mediate for ſinfull men both together, as joynt advocates? or doth He firſt open the caſe, and leaue the Saints to proſecute it? or doe the Saints onely ſue in his name, that God would communicate his merits vnto them; as ſometimes in earthly Courts one of principall note beares the name, whileſt another manageth the buſineſſe? The ſupplicant ſhould, methinkes, in good manners frame ſome petition to Chriſt, or aske his leaue, to vſe his name in ſuch ſuites as they would haue managed by this or that particular Saint, in honour of his birthday.
6. Perhaps this forme of prayer was firſt invented by ſuch (for ſuch in the Vide Riberam in 7. ad Hebrae: num. 72.
Romiſh Church there are, and aunciently haue beene) as deny Chriſt any kinde of interceſſion with his Father, beſides the repreſentation of his Humanitie. And mens hearts once wrought to this perſwaſion, would forthwith take the impreſſion of artificiall begging, as the beſt forme of tendring their devout ſupplications vnto God. Now amongſt beggers commonly one ſhewes his maimed limbs, or other rufull ſpectacle, to moue pittie; and others read the lecture vpon them. And thus doe theſe ſacrilegious ſupplicants vpon great Feſtivals make Chriſt and their peculiar Saints, ſuch ſharers in the office of interceſſion, as the Creeple and the Gabler are in mens benevolences at Faires or Markets. The one muſt moue Gods eyes, and the other fill his eares.
7. If it ſhall pleaſe the Reader to compare Bellarmines pretended detection of fraudulent dealing in our Writers (Chap. 16.) with the declaration of his
ſecond propoſition hitherto diſcuſſed; He will eaſily aſſent vnto me, that the onely tricke this cunning Sophiſter had to ſaue his mothers credit and her ſonnes, was to call Reformed Churches whores firſt, and their children lyars. For who but the impudent ſonne of an adulterous Mother, or one accuſtomed to ſhuffle beyond the compaſſe of a profeſſed lyars art memoratiue; could haue avouched, what in the declaration of this ſecond propoſition he doth; Sanctos invocamus ad hoc ſolum, We pray to Saints onely to the end, they may doe what we doe, that is, as he expounds himſelfe afterwards, that Chriſts merits might by interceſsion of Saints be applyed vnto vs. This (were this the onely end of praying to them) were in effect to requeſt them, to ſtoope a little below their ranke, and become joynt ſupplicants with vs for reliefe of our neceſſities, and advancement of Gods glory. Is it then all one to requeſt them to joyne with vs in the honor and ſervice of God for our good, and to intend their honour and ſervice in the prayers and requeſts which wee make; either to them, or to God, that he would accept their interceſſion for vs? Now it is but one part of the queſtion betweene the Churches Romiſh and Reformed, [Whether it be lawfull to requeſt Saints deceaſed to ioyne in prayer with vs, as they did, or might haue beene lawfully requeſted to haue done, whileſt they liued;] The other part (whereto Bellarmine ſhould haue framed his anſwere) is; [Whether it be not formall Idolatrie to offer vp our devotions to Saints by way of honor, or to intend a religious worſhip or ſervice of them, in thoſe prayers, which wee offer vp to God in his Sanctuarie]. It is ſo conſtantly agreed vpon by all profeſſed members of the Romiſh
Church, (and was ſo expreſly ſet downe by Bellarmine himſelfe, as nothing but extreame neceſſitie of playing tricks, could haue ſhuffled it out of his memorie,) that of the ſeaven parts of Religious Worſhip due to canonized Saints, the ſecond is Invocation in publique Liturgies, the fourth, ſacrifices of prayer and thankeſgiuing, which they offer vp to God in honour of ſuch Saints: and of this latter kinde are the prayers before mentioned, vſuall vpon every Saints day. AndBellarm. de beatitud. Sanct. l. 1. cap. 15.
Bellarmine thus begun the chapter next ſaue one before that wherein his former declaration is conteined; Demonſtravimus ſanctos eſſe colendos, ſed quia peculiaris difficultas eſt de cultu Invocationis, &c. We haue alreadie demonſtrated that the Saints are to be worſhipped: but becauſe the peculiar difficultie is concerning the worſhip of Invocation, &c.
8. This indeed, is the principall point in queſtion, vpon whoſe deniall they endite vs of ſacrilege againſt the Saints, as we doe them of flat Idolalatry, or robbing God of his honour, for avouching the affirmatiue by their practiſe. Cultus Invocationis, the worſhip of Invocation, wee know well, is ſomewhat more then Invocation; and to invocate Saints in ordinary language, is more then onely to requeſt their prayers: albeit to requeſt theſe after their death, is but a relique of Ethnicke foolery; a ſuperſtitious impietie in profeſſed Chriſtians. What then? Doth that glory wherewith God arayes his Saints, vtterly ſtrip them of all honor and reſpect from men? Is the felicitie which they haue gotten, Bonum magis laudabile, quam honorabile? Are they worthy of prayſe and not of honour? Their memory is honorable, but their perſons not to
be honored by vs. Their abſence makes them vncapable of ſuch petitions, as we may (without danger) make vnto others leſſe holy, with whom we haue not onely myſticall communion, but civill commerce. And civill worſhip without the ſupport of civill commercement, is but a phantaſtique groundleſſe ceremony, and an Apiſh obſervance. From theſe conſiderations did Calvin juſtly deny all civill worſhip or ſignification of ſuch reſpect to Saints deceaſed, as was due vnto them whileſt they lived; and vtterly diſclaimed all religious worſhip either of them or of other creatures dead or living. And becauſe the Ieſuites delude the ignorant or vnobſervant by trickes of that art, wherein they are beſt ſeene; to vnfold theſe termes, with whoſe aequivocall vſe they play faſt and looſe, will be no loſſe of time, nor interruption of diſcourſe.
CHAPTER XXV.
What Worſhip is. How it is divided into civill and Religious. In what ſenſe it is to be graunted or denyed, that Religious Worſhip is due to Saints. That the Romiſh Church doth in her practiſe exhibite another ſort of Religious Worſhip vnto Saints, than her Advocates pretend in their Diſputations.
1. THat ſome worſhip or honor more then civill is due to Saints, whether liuing with vs or departed, is the chiefe hold whereat our Adverſaries in this controverſie ayme; whoſe cunning ſurpriſall, as they preſume,
would make them entire Conquerors without farther conflict. Worſhip or adoration of what kinde ſoever, hath, (as both acknowledge) two degrees or parts.
Bellarm. l. 1. de Beatitud. Sanct. c. 12.
1. The internall affection or ſerviceable ſubmiſſion which is as the ſoule or life.
2. The externall note or ſigne of ſuch ſubmiſſion (as bowing, kneeling, ſupplication) theſe are the body or materiall part of Worſhip or Honour.
The internall ſubmiſſiue affection (without which the externall ſigne or geſture would be interpreted but a mockerie) is due onely vnto Intellectuall Natures; & muſt be differenced by the diverſitie of their excellencies. Now intellectuall excellency is either Cōmunicatiue and finite, or infinite and incommunicatiue. Such onely is the excellency of the divine Maieſtie, wherevnto they appropriate a correſpondent Worſhip or ſervice, which they enſtampe Cultus latria: Nor doe we diſproue it as counterfeit, though lately coyned, if we reſpect the expreſſe difference it beares for its diſtinction from all other kindes of worſhip. Thus much onely might be added for explication; [We are bound not onely
〈 in non-Latin alphabet 〉
, to Honour God, infinitely more than man for his infinite excellency; but
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, to doe him ſervice and beare allegiance to him infinitely more abſolute then we owe to Princes, in that he is our Lord, Creator and Redeemer.] Though both be alike due, yet ſervice is more peculiar to him, than Honor. For in as much as we beare his image, wee are in ſome ſort partakers of his intellectuall excellency, but altogether vncapable of its Infinitie: but the glorious prerogatiue of Creation or Redemption is altogether incommunicable.
In theſe workes he admits no inſtrumentall ſervice; much leſſe can he brooke a partner in the glory redounding from them.
2. Intellectuall excellency communicated to his creatures, conſiſts;
- 1.
In Naturall, Morall or Civill endowments, as in Wiſedome, Valour, Magnanimitie, Nobilitie of birth, eminencie of place, or authoritie.
- 2.
In gifts and graces of the Spirit, as ſanctitie of life, heavenly wiſedome, and favour with God.
Vnto the former, which we may tearme temporall excellency, they aſſigne civill reſpect or morall Worſhip; vnto ſpiritual excellency, a peculiar reſpect or reverence of a middle ranke, inferior to latria, or the worſhip which they giue to God, ſuperior to that wherewith they honour Kings and Princes, ſecular Nobles or men in authoritie. And this for diſtinction ſake they call cultus duliae, a Worſhip of ſervice. Howbeit Pereſius part. 3. de Tradit. conſiderat. 7.
one of their principall Advocates for cuſtomary Traditions, will not in this caſe allow the pretended cuſtome of the Schooles, to preſcribe againſt the evidence of the naturall and Grammaticall vſe of this word in all good Writers:
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, ſaith Pereſius, is to ſerue, and wee are not the Saints ſervants, but their fellow-ſervants. And Bellarm de San
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t beatitud. l. 1. cap. 12.
Bellarmine ſhould either haue ſpared to cenſure this his good friend for ſcrupuloſitie, or els haue given a better reſolutiō of his doubt, than he hath done; by alledging onely one place in Scripture, wherein
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is taken not for ſlavery or ſervitude, but for honorary ſubiection. As when the Apoſtle ſaith, Galat. 5.13. Vſe not your libertie as an occaſion to the fleſh, but by loue ſerue one another. [
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].
Indeede, to ſerue one another by courſe, is no act of ſervilitie; but a twiſting of brotherly loue or chaine of good Fellowſhip: but if the bond of ſervice be legall and not mutuall; he that is bound to ſerue, is properly a ſervant, and he that hath right to demand ſervice of another, is truely a Maſter: ſuch is the caſe betweene the Saints and vs, by our adverſaries doctrine. Wee are bound in conſcience to ſerue and worſhip them, cultu
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: ſo are not they (I hope) bound to ſerue vs. Bellarmines inſtance makes more for Pereſius than againſt him. But ſeeing their tongues are their owne, and no man may controll them in the vſe of words: let them enioy their dialect; wee will take their meaning and follow the matter. The nature and qualitie of this cultus
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they expreſſe (in oppoſition to vs) by Religious Worſhip.
3. Partly vnder the multiplicitie of importances which theſe termes involue; partly, vnder a colour of reall diſtinction betweene the habites or fountaines whence theſe ſeverall kindes of Worſhip muſt be derived, their ſleightie conveyance is not eaſily diſcerned, vnleſſe they be well eyed. To admit no greater multiplicitie of habites or graces, than we haue neede of, is a point of good vſe in every part of Divinitie. And ſetting aſide Vide Bellar. de Beatitud. Sanct. lib. 1. cap. 12. parag. 5.
Aquinas his authoritie (which we may ouerſway with S. Auſtines) what neceſſitie is there of cloathing our ſoules with two diſtinct habites of Religion; one of latria, wherewith wee ſerue God; another of dulia, whereby we tender ſuch reſpect and ſervice as is fit for Saints and Angells? For every abſtract number, without addition or ſubtraction of any vnitie, without any the leaſt variation in it ſelfe, neceſſarily
includes a different proportion to every number that can be compared with it: and ſo doth every ſanctified or religious ſoule, without any internall alteration, or infuſion of more habites or graces, than that by which it is ſanctified, naturally bring forth three ſeverall ſorts of religious and reſpectfull demeanour, 1. towards God, 2. towards Saints or Angells, 3. towards Princes, men in authoritie, or of morall worth. As it is but one leſſon, Giue honour to whom honour, loue to whom loue, tribute to whom tribute
Rom. 13.7.: ſo it is but one religious habite or rule of conſcience that teacheth the practiſe of it. And in ſome ſenſe it may be graunted that men in authoritie or of morall worth, muſt be worſhipped with religious worſhip; in another ſenſe againe, it muſt be denyed, that Saints are to be worſhipped with religious worſhip, though worthy of ſome peculiar religious reſpect, whereto Kings and Princes (vnleſſe Saints withall) haue no title.
4. The reſpect or ſervice which we owe to others may take this denomination of Religious from three ſeverall References: Firſt, from the internall habit or religious rule of conſcience, which dictateth the acts of ſervice or ſubmiſſion: ſecondly, from the intellectuall excellency or perſonall worth of the partie to whom they are tendred: thirdly, from the nature and qualitie of the acts or offices themſelues, which are tendred to them, with the manner or circumſtances of their tendring. According to the firſt denomination, we muſt worſhip vngodly Magiſtrates, and irreligious Princes with religious Worſhip. For if wee muſt doe all things for conſcience ſake, and as in the ſight of God, our ſervice whereſoever it is due, muſt
be no eye ſervice, no faigned reſpect. All our actions and demeanours muſt be religious, as Religion is oppoſed to hypocriſie, diſſimulation, or time-ſerving. And in this ſenſe religious and civill Worſhip, are not oppoſite but coordinate. Men truely religious, muſt be religiouſly civill in their demeanor towards others. If our reſpect or ſervice take the denomination of Religious from the perſonall worth or internall excellencie of the partie whom we worſhip; it is moſt true, wee are to worſhip Saints with more than meere civill Worſhip. None of our Church (I dare be bound) will deny that godly and religious men, muſt be reverenced not onely for their vertues meerely morall or politicke, but for their ſanctitie and devotion. Yet is this all that the moderne Papist ſeekes to proue againſt vs. And from this Antecedent (which needes no proofe) he preſently takes that for graunted, which he ſhall never be able to prooue, either from theſe or other premiſes, to wit, That Saints are to be worſhipped with religious Worſhip, as it is oppoſed to civill Worſhip. His meaning, if it reach the point in queſtion, muſt be this; Wee are bound to offer vp the proper acts of Religion as prayers, with other devotions, by way of perſonall honour or ſervice to the Saints. This wee ſay is formall Idolatrie.
5. It is one thing to tender our ſervice in lowlineſſe of ſpirit for conſcience ſake vnto the Prince; another to tender him the ſervice of our ſpirit or ſubiection of our conſciences. Religion binds me to bow my knee, or vſe other accuſtomed ſignes of obeyſance, in vnfaigned teſtimony that I acknowledge him Lord of my body; armed with Authoritie from the Maker of
it to take vengeance vpon it, for deniall of its ſervice. Or, in caſe he puniſh me without cauſe, the bond of conſcience and Religion tyes me to ſubmit this outward man in humilitie of ſpirit, to the vnlawfull exerciſe of his lawfull power, rather than I ſhould graunt him the command or diſpoſall of my Religion; or honour him with the acts or exerciſes of it. In like ſort the ſight and preſence of any, whom God hath graced with extraordinary bleſſings of his Spirit, will voluntarily extort ſignes of ſubmiſſiue reſpect from every ſanctified and religious ſpirit, in vndoubted token that they reverence Gods gifts beſtowed vpon him, and heartily deſire their ſoules might take ſome tincture or impreſſion from his gratious carriage or inſtructions, which they can hardly doe without ſome nearer linke of familiaritie and acquaintance: or at leaſt, would doe ſo much better, by how much the linke were cloſer, or their vicinitie greater. The right end and ſcope whereto the inſtinct of grace inherent in our ſoules doth direct theſe externall ſignes of ſubmiſſion, is to woe their ſoules and ſpirits whom we thus reverence, to ſome more intimate coniunction. This ſubmiſſiue reverence, though not required by them, is on our parts neceſſary, for holding ſuch conſort or iuſt proportion with the abundant meaſure of Gods graces in them, as we may draw comfort and perfection from them. Contemplation of others excellency without this ſubmiſſiue temper in our ſelues, either ſtirres vp envie, or occaſioneth deſpaire: and yet all that theſe outward and vnfaigned ſignes of ſubmiſſion can lawfully plight vnto them, is the ſervice of our bodies or inferior faculties. Theſe
we could be content to ſacrifice not to them, but for their ſakes: alwayes provided that we doe not preiudice the right or dominion, which our owne ſpirits and conſciences haue over our bodies, immediately vnder God. But to offer vp the internall and proper fruits of the Spirit vnto them by way of tribute and honour, is to diſhonour, to deny that God which made them. The ſeedes of grace and true Religion are ſowne immediately by his ſole powerfull hand; and their natiue of-ſpring (acts of faith eſpecially) muſt be reſerved entire and vntouched for him. Prayers intrinſecally religious, or devotions truely ſacred, are oblations, which may not, which cannot without open ſacriledge be ſolemnly conſecrated to any others honour, but onely to his who infuſeth the Spirit of prayer and thankeſgiving into mens hearts. The principall crime whereof we accuſe the Romiſh Church, and whereof ſuch as purpoſely examine the inditement put vp by Reformed Churches againſt her and her children, are to take ſpeciall notice; is her open profeſſed direct intendment to honour them which are no gods, with thoſe prayers or devotions, with theſe elevations of mindes and ſpirits, wherewith they preſent the onely wiſe, immortall King, in Temples dedicated to his ſervice. He that prayed in olde times to an Idoll in a Groue deſtinated to his worſhip, did wrong the true God, after the ſame manner that he doth, which robs him of his Tyths, before they be ſet apart for his houſe. But to come into his houſe of prayer, with ſerious purpoſe to honour him with the ſacrifice of a contrite or broken ſpirit, and in the time of oblation to divert our beſt intentions to the honor
of our fellow-creatures, is worſe than Ananias and Saphirahs ſinne: a lying to the holy Ghoſt, or a mockery of him; a ſacrilegious put loyning of that which was brought vnto the Sanctuary, and ſolemnly conſecrated to the Lord of the Temple.
CHAPTER XXVI.
That the Worſhip which Sathan demanded of our Saviour, was the very ſame wherewith the Romiſh Church worſhippeth Saints, that is, Dulia, not Latria according to their diſtinction. That our Saviours anſwere doth abſolutely prohibite the offering of this worſhip not onely to Sathan, but to any perſon whatſoever, beſides God. The truth of this aſſertion proued by S. Iohns authoritie and S. Peters.
1. THe doctrine delivered in the former Chapter, was a truth in olde times ſo cleare, and ſo well approued by the conſtant practiſe of liuing Saints, that the very quotation of that Law whereon wee ground it, did put the Devill himſelfe, for the preſent, to a non-plus. But he hath bethought himſelfe of new anſwers ſince, and found opportunitie to diſtill his intoxicating diſtinctions into moderne braines through Ieſuiticall quills. Howſoever, to eyes not darkned with the ſmoake of hell, it will never take the leaſt tincture of probabilitie, much leſſe any permanent colour of ſolid truth, that the Tempter ſhould demand cultum latriae (as now it is taken by the Ieſuites) of our Saviour. Or, although he had ſet ſo high a price at
the firſt word vpon ſo faire commodities as he proffered; there could be no doubt of his readineſſe to fall lower at the ſecond, rather than to hazzard the loſſe of his Market. For he loues to play at ſmall games, rather than altogether to ſit out. And if the Ieſuites anſwers to our arguments were currant; their Maſter with halfe of one of their skill in Sophiſtrie, might haue put ours to a new reply, as he did him twice, to a ſcriptum eſt. It is written (ſayth our Saviour) Thou ſhalt worſhip thy Lord thy God, and him onely ſhalt thou ſerue
St
Auſtine (whoſe authority they wreſt to this effect) was miſtaken in the vſe or ſignificatiō of the word Latriae. His error was, in that he thought it did alwayes ſignifie religious worſhip or adoration of ſpirit: and this kind of worſhip he knew onely to be due to God; wheras he had obſerved the Latine word adorare to be common both to civill and religious worſhip. The ſame Father in 61. Queſtion vpon Geneſis, acknowledgeth no medium or meane betweene Civill adoration and Latria, that is, betweene civill worſhip and the worſhip which is due onely vnto God. The occaſion of S. Auſtines diſtinction may be beſt gathered from his words; Quaeritur quomodo ſcriptum ſit, D
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minum deum tuum adorabis, & illi ſoli ſeruie
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, cum Abraham ſic honorauerit populum quendam gentium, ut etiam adoraret. Sed animaduertendum eſt in eodem praecept
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, nondictum, Dominum deum tuum ſelū adorabis, ſicut dictum eſt, et illi ſoli ſeruies, quod eſt Graecè
〈 in non-Latin alphabet 〉
. Talis enim ſeruitus non niſi Deo de
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etur. Aug. queſt. 61. ſuper Gen.. True, ſayth the Ieſuite, cultu latriae: for it is written,
〈 in non-Latin alphabet 〉
, but not
〈 in non-Latin alphabet 〉
. For this kinde of worſhip (expreſt by the Greeke
〈 in non-Latin alphabet 〉
) by our Vide Vaſques lib. 2. de adoratione diſp. 8. cap. 12. num. 366.
Adverſaries doctrine is due to Saints. What was it then which the Devill did expreſly demand of our Saviour, Latria or Dulia? neither expreſly, but
〈 in non-Latin alphabet 〉
, Adoration. But this Worſhip may be demanded vpon ſome higher ſtyle than befits Saints to accept or vſe. It may be demanded in teſtification of homage royall, or in acknowledgment of the partie to whom it is tendred for Lord and Soveraigne of the parties which tender it. To him that would thus reply, the reioynder is readie out of the text: for the Devill did not exact any externall ſigne
of ſubmiſſion vnto himſelfe, as vnto the ſupreame diſpoſer or prime fountaine of the temporall bleſſings, which he promiſed. The tenor of his promiſe was thus; Luk. 4. verſ 6, 7. Matth. 4. verſ. 9.
All this power will I giue thee, and the glory of the kingdomes: for that is delivered vnto me. By whom? queſtionleſſe by ſome Superior & more ſoveraigne Lord, from whoſe right he ſought to deriue his warrant to beſtow them; To whomſoever I will, I giue it. The warrant pretended in reſpect of the parties capable of the donation of it, is very large, but not without conditions to be performed by them: If thou therefore wilt fall downe before me, and worſhip me, all ſhall be thine.
〈 in non-Latin alphabet 〉
, or falling downe before him, being all the Tempter did demaund; our Saviours reply had neither beene direct nor pertinent, vnleſſe the excluſiue particle onely be referred as well to
〈 in non-Latin alphabet 〉
worſhip or proſtration, as to
〈 in non-Latin alphabet 〉
or ſupreame ſervice. Is it then but a meere tricke of wit, or poynt of Sophiſtrie without ſinne thus palpably to divide that ſenſe of Scripture which God had ſo cloſely joyned? Is it a pettie preſumption onely, for a Ieſuite to thinke he could haue caught the Devill more cunningly in his owne play, or haue gone beyond him with a mentall reſervation, or evaſion; if the like proffer had beene made to him, as was to our Saviour? For this in effect is the Ieſuites anſwer. The Law forbids
〈 in non-Latin alphabet 〉
onely, the Devill required onely
〈 in non-Latin alphabet 〉
: therefore he demaunded nothing forbidden by the Law. To be able thus to play faſt and looſe with the ſacred bond of Gods Law at his pleaſure; or to looſe the linke of abſolute allegiance to ſupreame Maieſtie with frivolous diſtinctions pretended from ſome ſlips of the Auncients,
is that wherein the Ieſuite glories. Such of this ſublimated ſect as ſtifly maintaine, that not onely all Image-worſhip, but all civill vſe of Pictures was forbidden the Iewes, are not aſhamed to ſtand vpon the former gloſſe, as the beſt rocke of their defence for maintaining the diſtinction between Dulia and Latria. But the words of the Law are ſtill the ſame, and therefore can admit no diſtinction now, which they might not then haue borne. Howbeit, were that Law abrogated ſo far as it concernes the vſe of Images, it could not diſanull this new diſtinction, were this grounded vpon any other pregnant Scripture, but ſo grounded it is not, it cannot be.
2. Such as would bluſh at the former Gloſſe, will perhaps reply, that the loweſt degree of any worſhip was more than the Devill had right to chalenge, and more than might be tendred to him by any Intelligent creature. The exception I graunt were good, if our Saviour had onely refuſed to worſhip him, becauſe he was Gods enemy; but it no way toucheth the reaſon of his refuſall, which is vniverſally perpetuall. For he tooke no notice of the Devils ill deſerts, but frames ſuch an anſwer to the demaund it ſelfe, as was to ſtand for an vnalterable expoſitiō of that indiſpenſable Law in reſpect of every creature either tempting or tempted in like ſort, to the worlds end. None may worſhip or ſerue any Creature with religious Worſhip; all of vs muſt ſo worſhip and ſerue God alone. The words of the Text it ſelfe, as well in the Septuagint as in the Hebrew; are no more than theſe: Thou ſhalt feare thy Lord thy God, and him ſhalt thou ſerue. The ſuper-eminent dignitie of the partie whoſe feare and
ſervice are enioyned, doth (in our Saviours Logicke) make the indefinite Forme of the Commaundement, fully aequivalent to this vniverſall Negatiue: [No man may tender any act of religious feare, worſhip, or ſervice, to any man or Angell, to any thing in heaven or earth, or in the regions vnder the earth, but onely to him who made all, who is Lord of all; whom all are bound to feare and worſhip, with all their hearts, with all their ſoules and all their might]. And of all kindes of religious feare or ſervice, Cultus duliae is either moſt improperly or moſt impiouſly tendred to Saints and Angels. For though as in Gods houſe there be many Manſions, ſo no doubt there be ſeverall degrees or rankes of Attendants, yet the higheſt and the loweſt members of Chriſts myſticall body are brethren; the greateſt Angell, and the leaſt amongſt the ſonnes of men, are fellow-ſervants. Doe wee ſpeake this as men vnwilling to bow their knees vnto their betters without hope of gaine, or loath to ſpend their breath without a fee; or doth not the Scripture ſay the ſame? Doe not ſuch of our Lord and Maſters ſervants as are cloathed with glory and immortalitie, and daily behold his preſence in perfect ioy, inhibite the firſt proffers of ſuch obeyſance to them preſent, as the Romiſh liturgie ſolemnly conſecrates to the ſhrines and ſtatues of others much meaner, in their abſence? How beautifull were the feete of that heavenly Embaſſador, how glorious and ioyfull were the tydings he then brought vnto the Inhabitants of the earth; Rev. 19.9.
Bleſſed are they which are called vnto the marriage ſupper of the Lambe: theſe are the true ſayings of God. Such was the ſtate of the meſſenger, and ſuch his meſſage, as did well deſerue to
haue an Apoſtle for his Scribe; for He bid him write. And yet when this his Secretary fell at his feete, verſ. 10. to worſhip, he ſaid vnto him; See thou doe it not: I am thy fellow-ſervant, and of thy brethren that haue the teſtimony of Ieſus: worſhip God. Did S. Iohn want wit to reply; So I will, cultu latriae; but Thee my Lord (his Embaſſador,) alſo cultu duliae? This is a diſtinction of ſuch ſubtiltie, that it ſurpaſſeth all skill or ſpirit of prophecies. Otherwiſe, S. Iohn might haue knowne the vſe of it, when he had better opportunitie to vſe it, than any had ſince. Yet if he had beene ſo diſpoſed the Angell prevented him, I am thy fellow ſervant, and it is the dutie of ſervants, not to ſeeke honour one of another, but to be yoke-fellowes in their Maſters ſervice; conforts in ſetting forth his honour. Bellar. l. 1. de Sanctor. beatitudine. cap. 14.
Bellarmine was conſcious that his firſt anſwere to this place, (though borrowed from Antiquitie) was erroneous or impertinent; Corrigendus fuit adorator non propter errorem adorationis ſed propter errorem perſonae: Saint Iohn was not to be reformed for offring to worſhip Him whom be tooke to be Chriſt, but in that he miſtooke the Angell for Chriſt. Saint Aug. queſtione. 61. in Gen.
Auſtines words, vpon which Bellarmine was too wiſe to rely too much, are theſe; Talis apparuerat Angelus ut pro Deo poſset adorari, et ideo fuerat corrigendus adorator; The Angel did ſo appeare, as he might ſeeme to be God, or to be worſhipped as God, and therefore the worſhipper was to be rectified.
3. But let vs try whether his ſecond cogitations be any ſounder. Saint Iohn did well in preffering to worſhip the Angell; as Abraham, Lot, and other of his godly aunceſtors had done: but the Angel did prohibite him in reverence to Chriſts
Bellarmin. ibid de Sanc. beatitud
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humanitie. For ſince the Angels themſelues
haue done homage to Chriſts humanitie, they will not receiue that homage from men, which before Chriſts incarnation they did. Let him pretend what authoritie he liſt for the truth of this reply, it is impertinent to the point in queſtion; and we may driue him to another ſhift by preſſing this evaſion. For if the Angels ſince Chriſts incarnation haue releaſed men of their wonted homage; or rather wholly reſigned it into Chriſts hand, abandoning the leaſt acknowledgment of religious worſhip when they come as Gods Embaſſadors in perſon: wee demaund whether the Romiſh Church did well or ill in commaunding her ſonnes and daughters to worſhip them ſtill in this latter age, wherein wee expect Chriſts comming in glory to Iudgement? The forme of Bellarmines ſecond anſwere is very ſtrange, and ſuch, as he derides Brentius, for vſing in a matter farre more capable of it. Wee rightly worſhip Angels, and the Angels rightly refuſe to be worſhipped by vs. For after the Angell had given out his prohibition, Vide ne feceris, cap. 19. ver. 10. See thou doe it not: the Apoſtle offers to doe the like againe, cap. 22. ver. 9. as well knowing that he did well in worſhipping, and the Angell as well in refuſing to be worſhipped. Nor may wee ſuſpect, that Saint Iohn was either indocile or forgetfull. Much leſſe may we ſuſpect that God Almightie would haue his children of the Church militant and triumphant to complement it all the yeare long, in ſuch manner as ſtrangers will for a turne or two at their firſt meeting: the one in good manners offring, and the other better refuſing the chiefe place or precedence; leaſt of all may we thinke, that one of Gods glorious Embaſſadors, could out of maydenly
modeſtie be driven to maintaine falſe doctrine. To haue avoided the firſt proffer of worſhip ſo peremptorily forbidden, [See thou doe it not,] had beene enough to diſprooue the ſolemne practiſe of it in whomſoever. But not herewith content, he giues a generall reaſon of his prohibition; See thou doe it not: for I am thy fellow-ſervant, worſhip God. May wee not ſupply his meaning by Analogie of our Saviours Comment vpon the Text of the Law, [Worſhip him alone, whom the Angels can never worſhip too much, nor any man on earth enough].
4. It is a warrant to our Churches, fully ſufficient, not to doe homage vnto Angels abſent, becauſe in preſence they refuſe and forbid it. By what warrant the Romiſh Church can obtrude it vpon them againſt their wills, let her ſonnes looke to it. Wee haue cauſe to ſuſpect, and they to feare, that the Devill and his ſwift meſſengers haue played Gehazies with their Naamans; runne to their Rulers in theſe heavenly Prophets names, to demaund ſuch gratifications, vpon falſe pretences, in their abſence, as they reſolutely refuſed, when in all reaſon they beſt deſerved them, if at any time they might haue taken them. The Diſciple is not aboue his Maiſter; much leſſe is the pupils practiſe to be imitated before the Tutors doctrine. S. Iohn in this Dialogue was the pupill: doe they then grace him by taking his proffer to worſhip this Angel for their warrant, or rather wrong the Angel in not admitting his two-fold inhibition (at both times obeyed by this his ſchollar) for a ſufficient caveat to deterre them from making the worſhipping of Saints and Angels a ſpeciall part of their ſolemne ſervice?
But this is the curſe which by Gods juſt judgement is fallen vpon them for detayning the truth in vnrighteouſneſſe; That as the Horſe-leach ſucketh onely the melancholy humor out of mens bloud: ſo theſe Locuſts having relinquiſhed the pure fountaine of truth, muſt long after the dregs of Antiquitie in their doctrine, and in their practiſe feede principally vpon ſuch infirmities of the fleſh, as ſometimes mingle them ſelues with the ſpirituall behaviour of Gods Saints. For even the ſoules of Gods deareſt Saints haue their habitation, during this life, with fleſh and bloud. And albeit we ſinfull men may not paſſe our cenſures vpon S. Iohn, nor meaſure his carriage in the Angels preſence, by any the leaſt overſight in our ſelues, who are never raught beyond our ſelues, in ſuch admiration of ſpirit, as he then was: yet the holy Angel with whoſe glorious appearance he was aſtoniſhed, might diſcover the miſplaced motions of his ſpirit or affection by ſome ſuch outraying or miſ-faſhioned lines in his bodily geſture or outward behaviour; as an expert Courtier would quickly eſpie in a meere contemplatiue Scholar, called into ſome Court-like audience. This carriage was for the preſent more pardonable in him, than the continuall imitation of it can be in any. A gratious Prince would take little or no diſpleaſure, if a man in a dreame or traunce, or in ſome extraordinary paſſion of feare ariſing from apprehenſion of imminent danger, or of ioy for vnexpected ſafetie; ſhould beſtow royall titles on his ſpeciall benefactor, or preferre extemporary petitions or gratulations ore tenus in ſuch ſubmiſſiue ſtyle or geſture, as might impeach, as well the greateſt ſubject in the Kingdome that
ſhould accept them, as the meaneſt that could offer them, of diſloyaltie, if they were drawne into legall forme or daily practiſe. Admitting the Angel had not twice diſallowed the worſhip proffered by the Apoſtle: yet if we conſider the extaſie or ſtrange exultation of ſpirit, whence it was wreſted; the delinquencie of the Romiſh Church (vſing his example for a patterne of their behaviour in publicke and ſolemne ſervice, when no occaſion of like paſſion is offred either by Angelicall preſence or joyfull Embaſſage) argueth more wilfull and contemptuous diſloyaltie towardes God, than the former ſuppoſition implieth towardes earthly Princes. And as it is a point of indiſcretion to ſhew ſuch peculiar obſervance to great Perſonages in the Princes preſence, as good manners elſe-where would exact; ſo to tender ſuch ſolemne worſhip to Saints and Angels in the Church or houſe of God, is a circumſtance which much aggravateth the haynouſneſſe, or rather induceth an alteration of the qualitie of the Worſhip it ſelfe; enough to make it ſuperſtitiouſly Religious, though otherwiſe decently civill, or offenſiue onely in exceſſe.
5. But to what end did the Apoſtle ſo carefully regiſter the Angels two-fold prohibition, or his owne reiterated checke? To blazon his owne dignitie and high reſpect with Angels; or to embolden others of meaner place in the Church Militant, to faſten that kindneſſe vpon them abſent▪ which would not be accepted from him whiles he ſpake with them face to face? Vide Bellarmin l
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c
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citat
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. Some Romaniſts thinke ſuch lowly obeyſance did not ſo well become S. Iohn, becauſe he was a Prieſt, others, becauſe he was a Virgine: and the office of
Prieſthood, is, in their doctrine, as great; Virginitie, in a man of his age, a greater dignitie than Angelicall excellencie. Virginitie, (I thinke) is more ſcarce and rare in Romiſh Prieſts, than the gift of Prophecie or familiaritie with Angels, is in other men; and this is the reaſon that they ſet ſo high a price vpon it. Others coniecture the ſpirit of Prophecy did priviledge this great Apoſtle from the common ſervice of Angels. But the greater skill he had in heavenly myſteries, the greater were his motiues to worſhip this Angell (vnder God) his principall Inſtructor. And Saint Peters refuſall of like obeyſance from Cornelius, doth ſo cruſh all theſe, and whatſoever pretences can be brought, that they can never ſeeme whole or ſound againe to ſuch as firſt made them.
6. Cornelius was neither Prophet, Prieſt, nor Virgine, a Gentile by birth, and a novice in faith; committed by the Angell of God to S. Peters inſtruction. He was in conſcience and Religion bound to reverence this great Apoſtle; not onely for his religious and ſanctified life, but as his Father in God, his chiefe Gardian vnder Chriſt. But might he therefore worſhip him with religious worſhip, as his intermediate advocate or interceſſor with God, as his peculiar patron? No: when he offred no other ſigne of ſubmiſſion to S. Peters perſon, than every Romiſh Prieſt and Prelate doth vnto his Image; he tooke him vp, and warnes him not to fall downe before him, or any Saint ſo againe: I my ſelfe alſo am a man. But may not this ſpeech imply that Cornelius tooke him at firſt ſight for a god, and ſo polluted his externall worſhip with this internall miſconceipt? Sure he that was ſo well acquainted
with the Iewiſh Religion, and Acts. 10. ver. 5, 6. ſo well ſpoken of by the Iewes, did not acknowledge more Gods than one. And he could not be ignorant, that one Simon Peter, which lodged with one Simon the Tanner, was neither this one God whom he before had worſhipped, nor any God. For would the Angell haue willed him to ſend to Ioppa for God to come vnto him? But albeit Cornelius from the firſt to the laſt did perfectly know Simon Peter to be a man, yet he knew him to be a man ſent from God to inſtruct him in the way of life. And out of that naturall infirmitie of fleſh and bloud, which (wanting ſuch as S. Peter was, to checke or controll it,) brought forth Idolatry in the Heathens and the Romaniſts, he ſought to entertaine Gods Embaſſador in moſt lowly and ſubmiſſiue faſhion. To ſet their hearts too much vpon ſuch creatures as are Gods inſtruments for their extraordinary good, is a temptation wherewith good natured men, (ſuch as Cornelius was) without ſpirituall inſtruction are ſooneſt overtaken. And out of the abundance of affectionate deſire to teſtifie his thankfulneſſe in the beſt ſort that he could; he renders that to the Embaſſador which was due onely to his Maiſter. Plinius in Hiſtoria. Similia habet Lactantius
Hic eſt vetuſtiſsimus referendi bene merentibus gratiam mos, vt tales numinibus aſcribant; The moſt auncient manner of expreſsing thankfulneſſe to ſpeciall benefactors, is to inroll them in the Kalend
•
r of Gods or divine powers. After the holy Ghoſt to the aſtoniſhment of the circumciſion had fallen vpon all that heard Peters words, in teſtimony that they were the words of God; did either Cornelius himſelfe, or the meaneſt Gentile preſent, fall downe and worſhip S. Peter, though not as the author and fountaine of
that in
•
ſtimable bleſſing, whereof all were made partakers, yet as the immediate Interceſſor which had procured it? No: S. Peter had ſo well inſtructed Cornelius before, that as the Acts. 10.46. Text reſolues vs, the firſt fruits of their new tongues, were offred vp immediately in ſacrifice vnto God which had given ſuch gifts to men. The ſpirit whereof they were partakers, taught them to glorifie the giver onely; not man, which had nothing, which he had not received.
7. Never had any man juſter occaſion to worſhip an Angell than S. Iohn, or a Saint than Cornelius and his company had? The reaſon why the Lord in wiſedome would haue, aſwell their willingnes to worſhip, as the Angels & S. Peters vnwillingnes to accept their proffered ſubmiſſion, ſo expreſſely regiſtred, was to imprint the true meaning of that Law in the hearts of all that ſhould reade thoſe Stories: Thou ſhalt worſhip thy Lord thy God, and him onely ſhalt thou ſerue; as alſo the neceſſitie of that caveat which another Apoſtle had given to poſteritie: Coloſſ. 2. ver. 18.
Let no man beguile you of your reward, in a voluntary humilitie and worſhipping of Angels, intruding himſelfe into things which he hath not ſeene, vai
•
ely puffed vp in his fleſhly minde. If ſo maine a pillar of Chriſts Church, as S. Iohn (who foreſaw the generall Apoſtaſie from the ſincere worſhip of God to Antichriſtian Idolatry) were thus ſhaken with this temptation, it was not to be expected, that any (after that Sathan who can tranſforme himſelfe into an Angel of light, was let looſe) ſhould be able to ſtand without vigilant attention vnto Iohns admonitions, and theſe fayre warnings which God had given the world in him and Cornelius. A ſenſeleſſe and reprobate ſtupiditie
more than Iewiſh, hath befallen moſt of the moderne Romaniſts for their wilfull relapſe into Heatheniſh Idolatrie. What heatheniſh Prieſt did ever frame an anſwere to the obiections of the Orthodoxe, either ſo ridiculous in it ſelfe, or which might argue ſuch a reſpectleſſe eſteeme of the divine Maieſtie, whom they were chalenged to wrong, as Vaſques. l. 1 de Adorat. diſput. 5. cap. 3.
Vaſquez and Salmeron, with others, haue made to this inſtance of S. Peter and Cornelius. St
Peter, ſay theſe Ieſuites (in part approved by Bellarm. de Sanctor. beatitudine. lib. 1. cap. 4.
Bellarmine, who loues to haue two ſtrings to his deceiptfull Bowe) diſclaimed the worſhip offred him, not as if it were not due vnto him. How then? In modeſtie. Doth this make for them or againſt them? If it were his modeſtie to refuſe it from Cornelius, it would be good manners in them not to offer it till they know more of his minde, or meete him face to face as Cornelius did; who yet did not preſſe him to take it, as in good manners he ſhould, if out of modeſtie onely he had refuſed it. But they haue made S. Peters Image of ſuch a mettall, as it will not eaſily bluſh, & charm'd it with ſuch new diſtinctions, as it ſhall not tremble, whiles they doe ſuch homage to it as would haue moved S. Peter himſelfe, no leſſe than the peoples dauncing before the golden Calfe did Moſes. The Image they thinke doth well approue of their ſervice, in that it doth not diſallow it, nor bid them ſtand vp, ſaying, (what it could not truely ſay, albeit theſe Impoſtors could teach it to ſpeake) for I alſo am a man. Yet if S. Peter himſelfe heare their prayers, and ſee their geſtures to it, as well as if he were amongſt them, will he not be as modeſt in Gods preſence, who is alwayes an vndoubted ſpectator of this their ſervice, as he was
before Cornelius? Will he not diſavow their practiſe as quite contrary to his example; and their doctrine, as directly contradictory to his inſtructions? And doe they truely honour, or rather fouly vilifie S. Peter and the reſt of Gods glorious Saints, in obtruding greater honour to their Images of liueleſſe wood and ſtone; than any Chriſtians offred to them whileſt they liued, or, were they preſent, yet are capable of?
CHAPTER XXVII.
That the reſpect which wee owe to Saints deceaſed, (ſuppoſing they were really preſent with vs) doth differ onely in degree, not in nature or qualitie from the reſpect which wee owe vnto true liuing Saints. That the ſame expreſsion of our reſpect or obſervance towardes Saints or Angells locally preſent, cannot without ſuperſitition or Idolatrie be made vnto them in their abſence.
1. SVppoſe St
Peter, or the Angell whom St
Iohn proffered to adore, ſhould vndoubtedly appeare vnto vs, and vouchſafe vs libertie of propoſing our deſires vnto them: we might and would tender them reſpect and reverence (not for their civill dignitie, or hopes of promotion from them, but for their perſonall ſanctitie) which ſhould exceed all the reverence wee owe to ordinary godly men, as much as the civill Honca
•
we giue to Kings doth our civill reſpect of any ſubiect that is our better. But, as our ſoveraigne obſervance of Kings or ſupreame earthly Maieſtie, may not tranſcend the latitude of civill honour; ſo neither might
wee tender ſuch honour, reverence, or worſhip to S. Peter or the Angell, (were they preſent) as would tranſgreſſe the vtmoſt bounds of that reſpect or reverence, which is, in ſome meaſure, due to every godly man. The difference betweene our reſpect to Angells, the bleſſed Virgine, or to Saints of the higheſt ranke, and the loweſt, may be greater in degree, than the latitude of civill honour, (in reſpect of Monarchs and their meaneſt officers) can afford; becauſe the amplitude of ſanctifying grace doth (for ought we know) farre exceed the meaſure of morall vertues or latitude of civill dignitie. But the ſeverall obſervances which we owe to Kings and to others that are our betters in the ranke of ſubiects, differ more in ſpecificall qualitie and eſſence; than the ſeverall reſpects which are due to Angels or Saints of the higheſt order, and to religious Lazarus, were both equally preſent. For Kings, in matters concerning our goods or bodies, haue a ſoveraigntie communicated to them from God, not communicate by them to their greateſt ſubiects: ſo haue no Saints or Angels in matters ſpirituall any Lordſhip or dominion over vs; wee owe no allegiance of our ſpirit, ſaue onely to one Lord. Chriſt in theſe caſes is our ſole King (whoſe felicitie is communicated to all his followers, his ſoveraigntie to none:) in reſpect of him, the greateſt Saints and Angels be our fellow-ſubiects. What reſpect or reverence then doe we owe them in reſpect of prayers or invocations, ſuppoſe we might ſpeake with them face to face? As our neceſſities would compell vs to requeſt their prayers to God for vs; ſo good manners would reach vs to fit the manner of our obſervance or ſubmiſſiue entreatie, to the
meaſure of their ſanctitie, or of that favour which they haue with God, in reſpect of ordinary godly men; whoſe prayers we craue with due obſervance of their perſons. The rule of religious diſcretion would ſo proportion our obedience to their inſtructions, as their inſtructions are proportioned to the directions of vſuall Paſtors: we would be readie to doe them any bodily ſervice with ſo much greater fidelitie and better affection than we doe to others, as we conceiue them to be more faithfull and fervent in Gods ſervice than others are. But Religion it ſelfe, and the rule of Gods word, which they moſt exactly obey, would reſtraine vs from falling downe before them with our bodies, with purpoſe to lift vp our minds vnto them, as to our patrons or ſecundary Mediators. To offer vp the fruites of the ſpirit, or conſecrate the ſpirit of prayer and thankeſgiving to the honour of any, ſaue onely of him that made, redeemed and ſanctified our ſoules and ſpirits, is, (wee maintaine it vnto death) ſacrilegious heatheniſh impiety. Yet muſt dulia which theſe men conſecrate wholly to the honour of Saints, be of neceſſitie an eſſentiall part of the ſpirit of prayer, if the prayers themſelues, which it brings forth be as they contend, Cultus ver è religioſus, true or intrinſecally religious worſhip. Religion is the bond or linke betweene the Creator and the creature: the eſſence of religious prayers conſiſts in the elevation of the ſpirit: the vſe and end of the ſpirits elevation, is that we may be ioyned in ſpirit with Chriſt. To fixe our hearts on anything beſides God, is a ſpirituall fornication or adultery; but thus to elevate our ſpirits which Chriſt hath eſpouſed vnto himſelfe by grace, vnto Saints
and Angels (as they doe, that direct religious prayers vnto them) in the houſe and Temple of God, is like an inceſtuous pollution of the marriage bed; as if a woman betrothed vnto the eldeſt brother and heyre apparant vnto the Crowne, ſhould proſtitute her bodie vpon her marriage-day to his kinſman or younger brother.
2. But admit S. Peter or ſome Angell ſhould by Gods appointment vouchſafe their locall reſidence againe amongſt the Inhabitants of the earth, worke miracles, heale diſeaſes, and inſtruct vivâ voce, in the remote deſerts of Africke or in the Indies, where we could neither haue perſonall acceſſe vnto them, nor commend our ſuites vnto them by letter, or interpoſed meſſenger; might wee here in England kneele downe, and turning our faces towards the place of their reſidence, poure forth the requeſts of our hearts vnto them as Daniel being in exile did his towards Ieruſalem, wherein God had promiſed to dwell? This were to outſtrip the Heathen as well in the eſſentiall forme of Idolatrie, as in the degrees of ſuperſtitious or magicall folly? What heathen did ever exhibit ſolemne worſhip, or poure forth their petitions for ayde or ſuccour vnto Apollo, Mercurie, or Aeſculapius, much leſſe vnto their Demi-gods or Heroikes, ſaue onely in places where they ſuppoſed them reſident, as in their Temples, about their Oracles, or before ſhrines or Idols, which (according to Ethnicke Divinitie) were in a ſort animated with their preſence? Or, admitting any heathen living in Aſia, ſhould haue directed his prayers towards Hercules his Temple in Greece, might not his folly haue beene iuſtified by the ſame Apologie,
which the Romaniſt brings for his, if that were iuſt and orthodoxall? Iupiter eſt quodcun
que
vides, The ſupreame power adored by him vnder the name of Iupiter, he might (with good approbation of the Learned,) haue avouched to be every where able and willing to acquaint the leſſer Gods (his more intimate friends, with whom he might be bolder) with his petitions in ſo great diſtance. To be perſwaded that any Saint ſhould be able at all houres of day and night, to take notice of all the petitions, that are or can be made vnto him in Italy, Germanie, France, and Spaine, or throughout the whole world, is to aſcribe greater divinitie vnto him, than any Heathens did to their ordinary Gods, whom notwithſtanding they conceived worthy of divine Honour. The fruition of his preſence who knowes all things at all times, cannot make Saints or Angels ſo capable of this perpetuall vbiquitary knowledge, as perſonall vnion with him, who is every where eſſentially preſent, might make Chriſts body of vbiquitary locall preſence: yet to maintaine it to be ſo preſent every where, is in our Adverſaries judgement, an hereſie; but a farre greater to aſcribe this vbiquitary knowledge vnto Saints. And out of this conceipt to direct prayers to them in heaven from every part of the earth, is formall Idolatrie, as well in practiſe as in opinion; For God even God onely knowes the hearts of all the Children of men. 1. King. 8. ver. 31.
3. To conclude; with what manner of reſpect or obſervance (in particular) glorified Saints or Angels are to be entertained by vs mortall men, is a point impoſſible to be determined, vntill wee haue iuſt occaſion
to diſpute it. And other occaſion we can haue none, ſaue what their preſence or commerce with vs ſhall adminiſter. Or, admitting their vndoubted apparitions were at this day as rife, as heretofore they haue beene pretended, it would be the firſt part of our dutie to faſhion our ſelues vnto ſuch obſervance as they would preſcribe vs, not to preſcribe them what manner of honour they were to receiue from vs. Gods word concerning their worſhip is ſilent, ſaue onely that Saint Paul hath adviſed vs to content our ſelues with ignorance in theſe ſecrets, vnto whoſe ſearch we are not called; to affect whoſe knowledge, wee can haue no provocation or impulſion beſides the vaine-ſwelling of our fleſhly mindes. But, whatſoever reſpect or obſervance might lawfully be tendred to their infallible appearance, cannot without impious folly be ſeriouſly proffered to them whileſt they appeare not: and ſolemnly to conſecrate it to their Images whoſe perſons we never ſawe, is the height of impietie. Civilitie & common ſenſe may enforme vs that to tender ſuch reſpect or ſignes of ſubmiſſion to Princes or great Perſonages, whom wee ſee a farre of, as would become vs being admitted to conference with them, would argue either diſtraction of minde, or clowniſh ſimplicitie. Though it were lawfull to expreſſe our neceſſities with bended knees to Saints or Angels vouchſafing their preſence, and to implore their interceſſion for vs with ſighes and teares; yet may not ſuch as haue eyes, pray to them or any whom they cannot ſee, ſaue onely to him who is inviſible. None that haue ſenſe, may pray to any of whoſe vertuall preſence or acquaintance with our affaires, we
haue no ſenſible vndoubted pledge; ſaue onely to him whom we know not by ſenſe, but by the ſpirit of grace and faith, every where to heare and know all things that are done or ſayd any where. Howbeit for every man at all times, in every place, vpon all occaſions to worſhip him in ſuch manner, as they without offence, with true devotion, haue done, vnto whom his extraordinary preſence hath beene manifeſted, would be but a ſuperſtitious obſervance. For although we be fully aſſured, that he ſees our geſtures, knowes our hearts, and heares our petitions, at all times and every where alike; yet he ſees that we haue not alwayes the like occaſions, which they had, to pray or worſhip as they did. And any extraordinary manner of worſhip without extraordinary impulſion, is will-worſhip. More particularly; Religious prayers being proper acts of faith, vnleſſe they be made in faith, are moſt properly
〈 in non-Latin alphabet 〉
not of faith, quite contrary to the rule of faith, which in any point to croſſe, is a preſumptuous ſinne; but to contradict it in matters of religious worſhip, is the ſinne of Idolatrie.
Now religious prayers cannot be conceived or exhibited to any in faith, without certaintie of faith, that they to whom they are exhibited, doe heare vs. Seriouſly to tender requeſts to the ſoules of Saints deceaſed, farther diſtant from vs than any one part of the earth is from another, after the ſame manner we might do, vpon certaine notice of their preſence, or mutuall pledges of commerce with vs, is but to offer the ſacrifice of fooles vnto the winde, or to ſow the element wherein we breath, with the poyſonous ſeedes of Ethnicke ſuperſtition. And ſo in fine the Romaniſt
doth not enrich the Saints, but ſtockes and ſtones (the workes of his owne hands) with that honour whereof he hath robbed his God. His adoring, his kiſſing and his worſhipping of Saints and Images with bended knees and other ſignes of ſubmiſſion, is but a ſolemne invitation of infernall ghoſts to keepe reſidence about them. Theſe are the Harpies which defile Gods ſervice, and devoure the peoples offrings, which their inchanted Prieſts would perſwade them were preſented to & accepted by Gods Saints.
To thinke the Saints ſhould be permitted to receiue our particular petitions, and not be permitted to returne their particular anſwers; or not be enabled as freely to communicate their mindes to vs, as we to impart our deſires to them, is an imaginatiō ſo groſſe, that it can haue no ground either of faith or common reaſon. Wee may retort Bellarmines and his Conſorts arguments for invocation of Saints vpon themſelues. That the Saints, whom they invocate, doe not impart their mindes vnto their ſupplicants in ſuch particular manner as their ſupplicants impart their deſires to them, it is either becauſe they will not, or they cannot. To ſay they will not if they can, is to impeach them of pride or want of charitie: to ſay they cannot, is to ſlander them with impotencie, or with want of favour with God. For He that enables them as they ſuppoſe He doth to heare vs ſpeak from earth to heaven can queſtionleſſe enable them ſo to ſpeake or expreſſe themſelues, that wee might heare them from heaven to earth. It is but one and the ſame branch of his infinite power and goodneſſe to giue Saints deceaſed the like vſe and exerciſe of ſpirituall tongues,
as He graunts them, by the Romaniſts doctrine, of ſpirituall eares.
CHAPTER XXVIII.
The Romiſh Church in her publicke Liturgies expreſſely giues thoſe glorious titles vnto Saints, vnto which no other reall worſhip beſides the worſhip of Latria is anſwerable.
1. SEeing as well prayers in the firſt place directed vnto Saints, as theſe which they tender immediately vnto God vpon Saints dayes, are offered vp in honor of the Saints, in the ſame place wherein, and with the ſame externall ſignes of obſervance wherewith they ſolemnly worſhip God: what note of difference haue they left to diſtinguiſh themſelues from groſſe Idolaters? Onely the internall conceipt which they haue of divine excellency, as much greater then Angelicall dignitie. But how ſhall we know this different eſteeme of God, of Chriſt and of his Saints to be truely ſeated in their hearts, without open confeſſion of the mouth, making ſome diſtinction in the ſolemne and publicke profeſſion of allegiance to both? Is the forme then of their devotion to God and Chriſt, as accurately diſtinguiſhed by any ſoveraigne title from their ſupplications vnto Saints, as petitions to Kings and Princes are from petitions made vnto their officets? One of the moſt peculiar titles of Chriſt as Mediator, (by Bellarmines confeſſion) is that in the tenth of Iohn, Ego ſum oſtium, I am the doore; for from this
attribute he proues him to be the only immediate Mediator. If He who is the doore be the onely immediate Mediator, what manner of Mediatrix muſt ſhee be which is the gate, the bleſſed gate by which the righteous enter. Did he conceiue his ſecond propoſition before mentioned in termes more wary then we were aware of; Sancti non ſunt immediati interceſſores, Saints are not our immediate interceſſors, but ſome Sainteſſe may make immediate interceſſion? For ſo they pray vnto the bleſſed Virgine;
Vide Roſariun Maria.Ave maris ſtella,
Dei mater alma,
At
que
ſemper virgo,
Foelix coeli porta;
Haile, ſtarre of the Sea,
Gods ſweete Mother (and Mate,)
Everlaſting Virgine,
Heavens happie gate.
And yet it ſeemes they make her withall the foundation or foundreſſe of our faith: for ſo it followeth in the ſame hymne;
Funda nos in pace.
Yea the fountaine of ſanctification, from whoſe fullneſſe we receiue grace for grace:
Virgo ſingularis,
Intra omnes mitis,
Nos culpis ſolutos,
Mites fac & caſtos.
Vitam praeſta puram,
Iter para tutum.
Of Virgines the very prime and floure;
Whoſe breſt of meekeneſſe is the bowre:
From guilt vs free, which ſoule doth waſte;
And make, oh make vs meeke and chaſte.
Our liues vouchſafe firſt to make pure;
Next that our Iourney proue ſecure.
And becauſe God is called the King of heaven and Father of mercy, who hath the iſſues of death in his hands, ſhee muſt be entitled the Mother of mercy, &c.
Vid De
•
ri. l. 4. c. 1. q 2 ſ. 2 Bellar. lib. 1. de Sanctor. beat
•
t. c. 17.
Concipitur et Deiparam Virginem vt ſponſam,
•
uaſuram fuiſſe ſummipatris, cum illi ediderit vnigenitū
▪ nec non mairem futuram verae vita, & per hoc long? melioris quàm Heua: quandoquidem ficut Adamus, ita et Heua, in animā eſt ficta viventem: at Maria ſicut & Chriſtus, in ſpiritum eſt electa viuificantem. Vnde & mater, nedum dicitur, vita, ſedgratia et dilectio
•
pulchra: ſicut et de illâ ſacra canit Eccleſia. Ia
••
bus Naclā
tus
•
piſcopus Clugienſis in ſeri
•
turaemedulla f
•
l. 37. pag. 1
•
6.
Maria mater gratiarum,
Mater miſercordiae;
Tu nos ab hoſte protege,
Et horâ mortis ſuſcipe.
Mary of grace, Mother milde,
Who haſt mercie for thy childe;
Hide and ſaue vs from our foe,
When from bodies ſoules ſhall goe.
From this her milde and mercifull temper, they hope (it ſeemes) that ſhee is able to let ſome into heaven by the window, which may not be allowed to come in by the ordinary doore or foregate:
Coeli foeneſtra facta es. Officium B: Mariae, &c.
The attributes of Wiſedome, Ecclus the 24. are ſung or ſayd as part of her honour; Ab initio, & ante ſecul. creata ſum, & vſ
que
ad futurum ſeculum non deſinam, et i
•
habitatione ſancta coram ipſo miniſtravi. Of this ſtamp
•
is that Hymne to the Apoſtles, cited by Bellarmine without bluſhing. Lib. de Beatitud. Sanct. cap. 17.
Compare theſe & the like eiaculatorie hymns with the eiaculations of heathen Orators and Poets. chap. 20.Quorum praecepto ſubditur,
Salus & languor omnium;
Sanate aegros moribus,
Nos reddentes virtutibus.
By whoſe decree all like or pine;
To ſoule-ſicke Patients health reſigne;
And vnto Vertue vs incline.
But more ſacrilegious by much is that Hymne vnto S. Iohn, ſo well knowne and ſo common, that the notes for Plaine-ſong were taken out of it, (vt, re, mi, fa, ſol, la) which we might haue juſt cauſe to miſlike did not the ſyllables ſound otherwiſe extra dictionem than in dictione they did.
Vid. Putean. in Mod. Pallade.
Vt queant laxis Reſonare fibris,
Mira geſtorum Famuli tuorum;
Solve peccantis Labij reatum,
Sancte Iohannes.
That with free hearts thy ſervants may,
Thy wondrous Acts and prayſe diſplay;
From ſinnefull lips guilt take away,
O Holy Saint Iohn.
Did not ſuch as firſt conceived or commonly vſed this ſong, intend to honour S. Iohn with the beſt kinde of worſhip that was in their breaſts, when they deſire their hearts and ſoules may be purified, to the end they might more clearely ſound forth his prayſe? Could the ſweet Singer of Iſrael haue conſecrated his beſt devotions in more ſolemne ſort vnto God, then theſe words imply? In as much as wee never reade,
that S. Iohn did either ſend downe fire from Heaven, or cauſe the mouths of theſe Prieſts of Bell to be ſtopt with haire and pitch; this is to me, and will be vnto the vnpartiall Reader, a better argument that this bleſſed Saint did never heare thoſe or like prayers directed vnto him; than the Romiſh Church ſhall be able to bring, That Saints deceaſed are (ordinarily) acquainted with mens petitions or deſires in particular. Yet vnto all theſe & many like we muſt expect no anſwere but one: but that wee may well expect ſhould be a ſound one and worthy the noting: Eſt ergò notandum cum dicimus non deberi peti à ſanctis, niſi vt orent pro nobis, nos non agere de verbis ſed de ſenſu verborum. It is to be noted (ſaith Bellar. La. de Sanctor. beat. cap. 17.
Bellarmine) that when we affirme, it is not lawfull to requeſt any more of the Saints, than that they would pray for vs, our meaning is not to be tryed by the words which wee vſe; but by the ſenſe and meaning of them.
2. They thinke they may ſafely vſe theſe formes of words; Saint Peter haue mercy on me, ſaue me, open me the gate of heaven, giue me health of bodie, patience, vertue, &c: ſo they make this mentall or tacite conſtruction, ſaue me, or giue me this or that by thy prayers, by thy merits. Are theſe the bleſſings then which they craue by his merits? If ſo, what neede is there to pray to God for them? For, if they be his by right of purchaſe, he may diſpoſe of his owne at his pleaſure. But what warrant haue they for this forme of prayer? Bellar. ibid.
Nazianzene ſo ſpeakes in his funerall Oration for S. Cyprian; and ſo doth the vniverſall Church in the hymnes to the bleſſed Virgine. The more vniverſall the practiſe hath beene, the more vniverſall ſhould
the reformation be. For albeit every Romanist which vſeth the fore-mentioned prayers, ſhould vſe withall that mentall expreſsion or tacite reſervation of his own meaning (which Bellarmine commends vnto him as an Antidote) to the Saints and himſelfe: yet for all this, he ſhould truly and really diſhonour God by verbally honouring the Saints with His glorious Attributes. Yea the deniall of reall honour to the Saints fully anſwerable to the titles, which he giues them, muſt needs be as true and reall a mockerie of them, as it would be to a Baron or Gentleman, if their Inferiors ſhould thus petition the one; I beſeech your Maieſtie or excellencie, that is, your Lordſhip or Honour to heare me; or thus ſalute the other, God bleſſe your Honour, meaning your Worſhip.
3. But is it credible that either Nazianzene, or the Romiſh Church tooke that ſpeech of S. Paul for their patterne, which Ieſuites now vſe (poſt factum) for their defence. Paul ſayth of himſelfe that he ſaued ſome, not as God, but by his miniſtry of preaching & praying. Where ſayth Paul ſo? Rom. 11. verſ. 13, 14. I ſpeake to you Gentiles in as much as I am the Apoſtle of the Gentiles; I magnifie my office, if by any meanes I may provoke to emulation them which are my fleſh, and might ſaue ſome of them: and 1 Cor. 9. I am made all things to all men,
1 Cor. 9. ver. 12.
that I might at leaſt ſaue ſome. Durſt Bellarmine or any of the Romiſh Church haue ſung the former hymne in ſolemne ſervice vnto S. Paul, or haue enſtyled him Saviour in their devotions and religious prayers; vpon this warrant of his owne words? To haue entitled him Saviour, much more to haue prayed vnto him for ſaving-health, had beene a great deale more inordinary
conſtruction, than to haue ſaid Iam Pauls, though that in his doctrine were to devide Chriſt. The firſt ſound of ſuch ſacrilegious congratulations in his cares, would haue rent his heart, and made him teare his clothes with greater indignation, than he did at the Lycaonians idolatrous behaviour towardes him when they tooke him for Iupiter. He had ſeene as plentifull fruites of his Apoſtolicall function, as any other had done. Yet all he aſcribed or would permit to be aſcribed vnto himſelfe, was paine and travaile; he was
〈 in non-Latin alphabet 〉
, a co-worker with God, who in the efficacy or encreaſe (to whoſe doner the worſhip of invocation is onely due) could haue no ſharer. In reſpect of theſe neither was the externall worke, nor the viſible workeman any thing.
4. But be it granted, for diſputations ſake, that the title of miniſteriall or ſecondary Saviour, might well haue become S. Paul, whileſt he travailed in the Goſpel: yet ſeeing the chiefe meanes he vſed for others ſafetie, was ſubmiſſion of his high calling to their frailtie, and ſymbolizing with their weakeneſſe; the excellencie of his miniſteriall function or Apoſtolicall power, did not enlarge it ſelfe but rather expire by his diſſolution. The ground of this our Aſſertion is ſo firmely laid by our Apoſtle him ſelfe, that, whiles the world ſtands, it ſhall never be ſhaken by any aſſault the Romiſh Church can make againſt it: nor ſhall any diſtinction which the Ieſuites can frame, be ever able to vndermine the Concluſion which wee ground vpon it. Thus we argue: Had S Pauls favour with God beene ſo mightily improoved by death, as they contend, and his affectionate notice of his followers neceſſities
continued the ſame or greater; His ſpeedie diſſolution or departure to Chriſt had beene as expedient for the Churches which he planted, as for himſelfe. For ſo (to vſe the Romiſh language) they might haue had a patrone in the Court of Heaven, the vnceſſant interceſſion of whoſe effectuall prayers might haue procured pardon for their ſinnes, and plentie of teachers to water what he had planted. But S. Paul hath expreſly ſayd it, and we muſt vndoubtedly beleeue it, that to
Heb. 7. ver. 25.
liue for ever to make inceſsion for vs, is the eſſentiall prerogatiue of the vnchangable Prieſthood, the peculiar title of the everlaſting Prieſt. Ioh. 16. ver. 7.
It was expedient for his diſciples that he ſhould leaue them and goe to his Father, otherwiſe that Comforter would not haue come vnto them. But it never was expedient for any Church or Congregation, to be deprived of their godly & faithfull Paſtors bodily preſence. The onely reaſon of this diverſitie is, becauſe Chriſt liues for ever, and hath an everlaſting Prieſt-hood; whereas Saints and godly men which are departed this life, although they ſtill liue vnto God, are, (touching interceſſion or other acts of their miniſteriall function) dead to vs. Vpon theſe advantages we may here conſtraine Cardinall Bellarmine either to call in his vnanſwerable argument (as he enſtyles it) or to admit of that anſwer to it, which our Writers haue given: Why the invocation of Saints ſhould be vnlawfull or vnprofitable, no other reaſon can be alledged but either becauſe they cannot heare the prayers which we make vnto them, or will not pray as heartily to God for vs, as they did when they lived, or are not in ſuch favour with God to obtaine what they aske. Bellar. l. 1. de Sanctorum beatitud. cap 19. I onely reply; if Saints
deceaſed can both heare our prayers, and be ſooner heard of God for our good, which (as our Adverſaries ſuppoſe) they ſtill tender in particular ſo much the more then liuing here they did, as their charitie is encreaſed: it is expedient for the Church militant that the godlieſt and beſt Miniſters die the ſooneſt, and the faſteſt. For ſo of ordinary Paſtors they may become more than Apoſtles, able to heate the prayers and vndertake the patronage of many thouſands, with whom they could neither haue commerce or conference while they liued in the fleſh.
5. How vtterly theſe men evacuate the eternitie of Chriſts Prieſthood as well by continuing a ſucceſſiue multiplicitie of ſacrificers to reiterate his everlaſting ſacrifice here on earth, as by joyning other everlaſting interceſſors with him, as his aſſiſtants in heaven, is an argument more directly pertinent to ſome Articles following in the Creede. My preſent obſervations muſt be limited by the references to the maine concluſion intended. [That the Romiſh Church in her publicke Liturgie, doth often giue the realtie of Chriſts ſoveraigne titles, ſometimes the very titles themſelues vnto Saints, ſometimes leauing not ſo great difference betweene the divine Maieſtie or glorious Trinitie and other coeleſtiall inhabitants, as the Heathens did betwixt their greater and leſſer Gods, or as we do between ordinary Princes and their ſubiects.] Ty
•
urne or Bedlam would quickly take order with him, that would ſeeke, or ſuffer an act of the prerogatiue royall (as granting of pardons, creation of Barons, calling of Parliaments) to paſſe joyntly in the name of the Kings Maieſtie, of the Queenes or Princes, & in the name of all the officers of the Court
and Common-wealth, deſcending as low as Bay liffes, Conſtables, Church-wardens, and Tythingmen. And the Pope would take it as an hereticall diminution of his plenary power, if every Biſhop ſhould receiue his Pall, every ſinner his indulgence, every ſoule in Purgatory her diſmiſſion, in his Holines name, and in the name of all his Cardinalls, Biſhops, Prieſts, and Deacons. Yet in the tranſlation of a Chriſtian ſoule from this life to a better; after they haue directed their ſupplications to all the ſeverall orders of Saints for their interceſſion with God; in the very agony of death they draw their ſafe conducts in this forme:
Depart out of this world in the name of God the Father Almightie, who hath created thee; in the name of Ieſus Chriſt the ſonne of God, who ſuffered for thee; in the name of the holy Ghoſt, who was powred forth vpon thee; in the name of Angells and A
•
changells; in the name of thrones and dominations, in the name of principalities & powers; in the name of Cherubims and Seraphims; in the name of Patriarckes and Prophets; in the name of holy Apoſtles and Evangeliſts; in the name of holy Martyrs and Confeſſors; in the name of holy Monkes and Eremites; in the name of Virgins, and of all Gods Saints and Sainteſſes. This day let thy ſoule be in peace and thy habitation in holy Sion Brevia
••
ū Roman. de ordine commendatu
•
nis an
•
mae Deo..
If thus they pray with their lips onely, they mocke God as well as the Saints. If thus they pray with internall affection of heart and ſpirit, they really worſhip Saints with the ſelfe ſame honour, wherewith they honour God. Nor is it credible, they doe intend, or poſſible (though intended) they ſhould in one and the ſame prayer or continued ſupplication, produce the like change in the affections
of their heart and ſpirit, as an Organiſt doth in Muſicke by changing the ſtoppes. Or though they could produce the like change in every ſeverall ejaculation, yet the honour wherewith they honour God and the Saints ſhould continue ſtill of the ſame kind, and differ onely in degree or modulation. Or might they not with leſſe impietie admit a Chriſtian ſoule into the Church militant, than tranſlate it into the Church triumphant in other names beſides the Trinitie? They might better baptize them, onely in the name of God the Father, and of S. Francis, S. Bennet, and S. Dominicke, &c. without any mention of God the ſonne and holy Ghoſt, rather than joyne theſe as commiſſioners with them, in diſmiſſing ſoules out of their bodies. To cenſure this part of their Liturgie as it deſerues, it is no prayer but a charme, conceived out of the dregs and reliques of Heatheniſh Idolatrie, which cannot be brought forth but in blaſphemie, nor be applyed to any ſicke ſoule without ſorcery.
CHAPTER XXIX.
Proouing by manifeſt inſtances and confeſſed matters of fact, that the Romiſh Church doth really exhibit divers parts of that honour or worſhip vnto Saints, which by her confeſsion is onely due vnto God. That her nice diſtinctions of Dulia and Latria, or the like, argue no difference at all in the reallitie or ſubſtance of the Worſhip, but (at the moſt) divers reſpects of one and the ſame Worſhip.
1. THe more vpon theſe occaſions I looke into the Romane Liturgie, the more I am enforſt to commend the Heathen Philoſophers ingenuous reply to Anaxarchus ſophiſticall allegations, for honouring Alexander as a God. Equidem Anaxarche, Alexandrum nullo plane honore, qui quidem hominibus convenia
•
, indignum eſſe cenſeo. Caeterum ſtatuta ſunt inter homines divini & humani honoris diſcrimina; cùm multis alijs rebus, tùm Ten plorum exaedificatione, & ſtatuarum erectione. Dijs enim delubra conſecramus, ijſ
que
ſacra facimus & libamus. Rurſus hymni deorum ſunt, laudes hominum ſed non cum adoratione coniunctae. The Greeke is, (ſed praecipue adorationis ritu.) Hominibus ſiquidem à ſalutantibus oſcula dantur; eos ve
•
ò edita loco poſitos ne contingi quidem fas eſt, ideo adoratione coluntur. Tripudia etiam ſalutationeſ
que
dijs fiunt & paeanes cant
•
ntur. Ne
que
verò mirum id eſt, qu
•
m ex dijs alij alijs honores tribuantur, & quidem heroibus alij etiam ipſi à diuinis honoribus diverſi. Non eſt igitur conſentaneum haec omnia inter ſe confundere, ne
que
hominem nimijs honoribus ſupra humanum modum extollere, & deo
•
ad ſtatum ab illorum dignitate alienum redigere, vt nimirum eodem quo homine
•
cultu colantur. Neque enim pateretur Alexander privatum aliquem regios honores electione ſ
•
ffraguſ
que
illegiti
••
s vſurpare. Multò ita
que
iuſtiu
•
deos indignaturos, ſi quis mortalium divin
•
s h
•
n
••
es ſibi arroget, aut ab alijs delatos ſuſtineat. Arrianus de Expedit Alexand
••
. l. 4. pag. 86.
I for my part (ſayth Calliſthenes) doe not thinke Alexander vnworthy of any honour which is convenient to be given to men. But the differences betwixt
Honour humane and divine are determined,
Cap. 29.
as by many other things, ſo by the building of Temples, by the erection of Statues. Wee conſecrate ſhrines and offer ſacrifice and incenſe to the Gods: vnto the ſame Gods Hymnes are due, as prayſes are to men. But the honour due to the Gods is ſpecially differenced by the manner of adoration. Men are greeted with kiſſes; but the Gods are ſaluted with adoration, being placed ſo high that wee may not touch them. Vnto the Gods likewiſe wee expreſſe our ioyfull thankeſgiving in ſolemne dances and ſongs. And no marvell, if the honour which we giue to Gods be diſtinguiſhed from the honour which we giue to men, ſeeing divers kindes of honours are allotted to divers Gods. The honour given to Heroickes deceaſed differeth from honour truely divine. It is therefore vnfitting to confound theſe; vnfitting to extoll men by laviſh honour aboue humane ſtate, or to coarctate the Gods vnto a ſtate vnfitting their dignitie, or to worſhip them after the ſame manner as wee doe men. Nor could Alexander himſelfe be well pleaſed, if a priuate man ſhould vſurpe royall titles by election, or vnlawfull ſuffrages. Much more iuſtly will the Gods be moued with indignation, if any mortall man ſhall either arrogantly affect, or willingly accept divine honours, though proffered by others.
2. Yet thinks the Romaniſt either God will not be angry, or els his anger may be quickly appeaſed with the mentall conception of former diſtinctions never vttered. Albeit they make the Virgin Mary Queene of Heaven and Mother of mercie, and beſtow his other beſt titles (in hymnes or ſolemne ſervice) vpon the Saints: it muſt ſuffice him that ſome few other parts of divine honour mentioned by this Heathen, as offering of ſacrifice, erection of Temples and Altars, are reſerved
onely to his Maieſtie. Theſe, by their own confeſſion, are proper acts of that religious worſhip, which may not be communicated to any Saint or Angell; and ſo are vowes conceived in ſolemne and legall forme. Let vs ſee then how well their practiſes ſute with their ſpeculations in theſe points, and what neede the devotions of vulgar breaſts haue of ſublimated braines to preſerue them from the poyſon of damnable and more than Heatheniſh Idolatrie. If I ſhould aske one of them, What ſervice is this you celebrate to day? Whoſe Church is this wherein you celebrate it? they would make no ſcruple to ſay the one was S. Peters Church, the other his Maſſe. If both Church and Maſſe doe beare his name, and be conſecrated to his honour, may they not offer that vnto S. Peter which is S. Peters; and preſent him with a ſacrifice vpon that Altar which beares his image and ſuperſcription? No
•
they may not offer a ſacrifice, ſaue onely to God. But they may offer it vnto God in honour of S. Peter; or in teſtimony that S. Peter is the patron of that place, or of ſuch as in it ſupplicate vnto him, or in token of their deſire that his interceſſion for them might be accepted.
3. Or to gather the reſolutions into ſuch diſtinct tearmes, as yonger or weaker capacities may ſtrike at their errors without iniury to the truth which they would make vs beleeue doth vnderprop them: Deus eſt vnicus terminus, non vnicus finis ſacrificij oblati; God is the only party to whom the ſacrifice is offered or ſolemnely preſented, not the onely partie whoſe honour is by the offering or ſolemnitie intended. They haue as true an intention to honour S. Peter as to honour God, though
in a lower degree; and (for any conſtruction I can make of their aſſertions) S. Peters honour though in it ſelfe leſſe, is notwithſtanding more ſpecially and principally intended. So that by offering ſacrifice vnto God onely, we may in ſome reſpects grant they honour God more than S. Peter, in others we muſt accuſe them for honouring S. Peter more than God. For illuſtrating this collection, I will alter onely the matter and perſons, not a whit of the forme of the Action or order of intention. The caſe is the ſame, as if ſome great Family or Corporation ſhould tender the King a royall preſent in moſt ſubmiſſiue and loyall manner, but petitiō withall to haue ſome favorite, whom they moſt affect, made Baron or Governor and Fee-farmer of the Citie or Territories which vnder his Maieſtie they inhabite, reſerving all rents and ſervices, aunciently due out of the lands, vnto the Crowne; or readie, if neede were, a little to raiſe them. A wiſe King in this caſe would neede no ſpectacles to diſcerne the true reaſon of their profeſſing more than ordinary loyaltie to his Highneſſe, at this time and place, to haue bin their extraordinary affection vnto the partie whoſe honour they ſought for their owne patronage; vnto whoſe coffers more gaine were likely to accrew for the proprietie of the revenewes granted, than could come to the Chequer from the Fee-farme or Royaltie. And the Romaniſts (I am perſwaded) would be more ready to deride our ſimplicitie than to commend our charitie, if we could not ſuſpect that S. Peter in Rome, S. Dennis in Paris, S. Iames in Compoſtella, the Lady Marie in Loretto, or other worſe deſerving Saints in the places wherof they are Patrons, in the Churches and
Temples dedicated to their memorie, did not gaine a greater portion of the peoples hearts, and a truer propriety in their devotions, vnder the title of Dulia, than is reſerved for the great King, vnder the title of Latria. If then we conſider not the phyſicall forme of the ſacrifice onely, but the end and circumſtances of the whole ſervice, they honour God with greater titles of Religion, but with leſſe realtie of religious reſpect or affection, then they doe thoſe Saints, whom they conceiue as their immediate Lords, their peculiar Patrons or eſpeciall Benefactors. As for the Sonne of God, ſeeing they make him the matter of the offering wherewith they hope to induce his Father to grace the Saints, (by granting immunitie vnto themſelues vnder their patronage and protection) they no way honour, but (as much as in them lies) diſdignifie him in ſuch ſolemnities. The indignitie offred by them vnto Chriſt, though for its meaſure much leſſe, is in proportion much what the ſame, as if a ſaucie petitioner or diſhoneſt ſupplicant, ſhould ſeeke to worke the King to grant his petition for his owne gaine and his friends honour, by preſenting his Maieſtie with rareſt Iewells of the Prince his onely Sonne, without his expreſſe conſent, or vpon preſumptuous hopes of his preſumed approbation.
4. But let vs take their confeſſion concerning the other points propoſed in their owne language. We demand, whether S. Peter haue no better intereſt in the Churches & Altars that beare his name, of which his image hath taken poſſeſſion, than he hath in the ſervice that is celebrated in the one, or in the ſacrifice that is offered vp on the other? Here ſuch as joyne
hands and hearts in the repairing of the new Babell, are ſomewhat divided in their language. Some grant the tenor of his intereſt to be one & the ſame in both, and therefore make the ſame plea they did before, [That one Church is called S. Peters, another S. Maries, admits (in their doctrine) this expoſition; Both are dedicated vnto God, but the one in the name and memorie of S. Peter, the other of S. Marie: or they are dedicated vnto God, to the end that they may vſe the interceſsion of S. Peter or S. Marie in that place]. As the Maſſe is called S. Peters maſſe, not that the ſacrifice is offered vnto him, but vnto God, by way of thankeſgiving for the grace beſtowed on S. Peter, and Peter withall may be there prayed vnto as their Patron and Advocate with God
Bellar. l. 3. de beatitud. Sanct. cap. 4.
. This, ſayth Bellarmine, is a godly expoſition and conformable to the rites which the Church obſerues in the conſecration of Temples. For ſometimes the Biſhop, amongſt the prayers belonging to ſuch ſolemnities, profeſſeth that he conſecrateth the Temple in honorem Dei, & nomen talis, vel talis Sancti; to the honor of God and name of ſuch a Saint: but directly to God vnder the title of Latria, to the memorie of the Saint vnder the title of Dulia. But Bellarmine foreſaw, that their practiſe and forme of conſecration, well examined, might be enforc'd to cōfeſſe more then this expoſition implies; and vpon this foreſight hath framed another more wary plea to our inditement: for whoſe better ſucceſſe he had conceived his fourth propoſition concerning the right vſe or end of building Temples in theſe tearmes; Sacrae domus non ſolum Deo ſed etiam Sanctis, &c. Sacred palaces or religious houſes may be lawfully built and dedicated not onely to God but vnto Saints. To bring
in this concluſion in due place and order, not Fathers and Councells onely but holy Scriptures alſo muſt be wreſted to countenance blaſphemie; and blaſphemie (having put on an impudent face vpon preſumption of their warrant) muſt man in ſuch heatheniſh Idolatrie, as not ſo guarded would bluſh or be affraid to appeare amongſt Chriſtian ſpectators. Salomons Temple (ſayth he) was erected not onely to be an houſe of prayer or of ſacrifices, but to be withall an habitation for the Arke, as Davids intendment (1 Chron. 17. Pſal. 132.) and Salomons accompliſhing of it (2 Chron. 5. cap:) bare manifeſt record. This being proued which no man denyeth, he thus aſſumes: The ſame or greater honor is due to the ſacred reliques of Chriſt and his Saints, than vnto the Moſaicall Arke. Ergo, it is as lawfull to erect a Temple over the ſepulcher of Chriſt, as over the Arke: and if over the ſepulcher of Chriſt, then over the ſepulcher of the Saints, for there is one and the ſame reaſon in all: they differ onely ſecundum magis & minus.
He addes withall, (leſt the people ſhould be too ſcrupulous) that vnder the name of ſacred reliques he cō
prehends not only the bones or garments of Saints, but the places where they ſuffred, where they dwelt, or did any famous act; as S. Cyprian had two ſacred houſes erected to him, one where he ſuffred, another where his body lay. Nay ſuch houſes may be erected to Saints in any place; onely to preſerue or inlarge their fame or memory, by retaining their Images or names, to the intent that ſuch as enter into them being put in minde of their dutie by the image, or knowne name of the Temple, may remember Saint Peter, &c. and worſhip him in that place as their patron, and pray to him.
5. He hath brought the point to this iſſue for vs; Temples may not be erected to any beſides God formaliter, they may be erected to Saints materialiter; that is, one and the ſelfe ſame ſacred houſe, which is a true Temple, and wherein ſacrifices are offered vp to God, may be erected in honor of this or that Saint, but not as it is a Temple. How then? As it is a ſacred ſeat or receptacle of the Saints bodie, or as a monument of his fame: as (that he may juſtifie one impiety by another) one and the ſame ſtone is both an Altar and a Tombſtone, or Sepulcher; an Altar in as much as they offer ſacrifice vpon it vnto God, a Tombſtone or Sepulcher in as much as it covers the bodie of ſome Martyr. For (as he tells vs for our learning) all Altars are Sepulchers or Tombſtones of Saints.
His finall reſolution is, [As the ſame ſtone is rightly dedicated to this or that Saint, not in conſideration that it is an Altar, but in conſideration that it is a Sepulcher: ſo the ſame houſe, which is a Temple, is truely dedicated to the Saint; non ſub ratione Templi, ſed ſub ratione Baſilicae (not as a Temple but as a ſacred Palace, for the Saint to reſt or to be worſhipped in). Now, as it would be plaine Idolatry to erect Altars to Saints, but no Idolatry to erect the ſame ſtones vnto them which are Altars: ſo it would be Idolatry to erect Temples to Saints, vnder this reſpect, that they are Temples; but no Idolatry to erect the ſame houſes vnto them, which are Temples, not as they are Temples, but as they are ſacred Palaces].
Did the Maſons or Carpenters, or ſuch as ſet them a-worke about a thouſand yeare agoe, either lay the foundation, raiſe the walles, or put on the roofes of Temples, which
they built to Saints, by the rule of this diſtinction? If they did not, they committed groſſe Idolatry. And, for ought I can gather from Bellarmines Apologie, he makes no ſcruple to confeſſe that Romane Catholiques doe ſtill commit Idolatry; all his care is to avert the imputation of committing this foule ſinne quatenus ipſum, or formally, as it is Idolatry, that is, of polluting their ſoules with it by art and methode, or of begetting it by expreſſe conceipt of it's eſſentiall difference; with which none but the Schoolemen haue eſpeciall acquaintance. Nor will I (for mine owne part) charge them thus deepely, for dedicating Temples vnto Saints▪ it ſufficeth me to proue, that they are in this point plain down-right Idolaters. But I would gladly in the next place, be reſolved how they can acquit themſelues from the imputation of committing Idolatry quatenus Idolatrie, in ſolemnizing Vowes to Saints.
CHAPTER XXX.
Solemne Vowes are by confeſsion of the Romiſh Church, parts of that worſhip, which her Advocates call Latria. The Romiſh Church doth worſhip Saints with ſolemne vowes, not by accident onely, but by direct intendment.
1. IT was a received doctrine in Aquinas his time, that Vowes were part of divine Worſhip, or cultus latriae. And whereas their cuſtome of vowing obedience vnto Governors, might ſeeme to impeach them of giving that to men which belonged only to God: He divides
vowes into their matter and forme; bequeathing the former part to glorified Saints and living men, the latter onely vnto God. This arbitrement betwixt God and living men (though ſuch as the harlot, before Salomon, did plead for) likes Lib. 3. cap. 9. de cultu Sanctorum.
Bellarmine very well, becauſe in vowing obedience to Prelates or Governours, men intend not to honour them but God.
On the contrary, he that vowes a faſt or pilgrimage vnto Saints; intends directly to honor them with religious worſhip. Vnto this part of Aquinas his arbitrement, Bellarmine will not ſubſcribe. Becauſe Caietan before him had condemned Aquinas his reſolution out of the mouthes of preaching Fryars.
For they, whileſt they profeſſe or promiſe the materiall part of their vow to men, tender the formall parts as directly to Saints as vnto God. I vow to God, to S. Marie, and all the Saints, that I will faithfully obey my Governour. Caietans anſwer to the difficultie propoſed, is ſo ſlight that it ſeemeth he cared not much, if there had beene no practitioners in this kind, or that their practiſe might want Patrons. Somewhat notwithſtanding he was to ſay for faſhion ſake. But his diſtinction is ſo acute, that indeed he denies any vowes or promiſes to be truely made vnto Saints; as they are reaſonable creatures, or for their internall excellency.
2. Bellarmine to avoyd this ſcandall; avoucheth it as a generall agreement amongſt all Catholiques, that they make promiſes as directly and truely vnto Saints as vnto God. For if it be lawfull to build ſacred
••
alaces, to erect Sepulchers, and burne Lampes before them, why ſhould it not be as lawfull to make ſolemne promiſes vnto them? Thus one impietie being allowed
and admitted into their Church, muſt in charitie approue another. Now every promiſe that is made to God or Saints deceaſed, is a formall vow, as he very well declares; nor can the Church, by his acknowledgement, make the ſame plea in this caſe as in the former, that their vowes are directed only vnto God, though in memory and honor of the Saints; for they are terminated joyntly and directly vnto God, and to the Saints. Here (methinkes) they ſhould invoke the ayde of ſome Saint or other, to vntie this knot, which he vainely thinkes will vntie it ſelfe, by the former diſtinction.
The promiſe (ſaith he) is indeed one and the ſame, but is not made after one & the ſame manner: They bind themſelues vnto God, in token of their thankfulneſſe towards him as the fountaine of all good, and in recognition of bleſſings received from him, as from the firſt author of all things. And, by this apprehenſion or recognition, ſolemne promiſes made to him become cultus latriae, proper acts of diuine worſhip. But they bind themſelues vnto Saints onely in ſigne of their thankfulneſſe towards them, as Mediators or Interceſſors by whoſe favour they receiue bleſſings from God; and this acknowment of their ſubordination vnto God, makes the ſame vow or ſolemne promiſe vnto them, to be but cultus duliae.
But the queſtion was, whether ſolemne vowes be not eſſentiall parts of latrie, and if ſuch they be (as moſt of their Church doe hold them to be:) no mentall reſpect or conſideration of ſuch as make, allow, or authorize them, can tranſforme them into Cultus dulia. Beſides; the diſtinction is naught: this great Champion did either evidently miſapply it to this
difficultie, or els did much amiſſe, in not applying it to the former. For might he not as well haue ſayd; They erected Temples or offered ſacrifice to Saints in ſigne of thankefulneſſe to them, as Mediators or Interceſſors; but vnto God onely as to the firſt fountaine of bleſſings received.
3.
It is confeſſed by our adverſaries that the name of Vow in ſacred writ or dialect, alwayes imports a promiſe made to God, and yet they thinke it no Idolatry to performe that religious ſervice vnto Saints which the holy Spirit hath appropriated vnto God; becauſe the Canon of Scripture was accompliſhed before the Cuſtome of vowing vnto Saints begun, (or rather the authoritie of it was abandoned by introduction of this cuſtome, if not before.)
This reply ſeemes to inſinuate, that if Gods Spirit had committed ought to writing ſince vowes were enacted, as parts of religious worſhip due vnto Saints deceaſed, He would haue fitted his language to their cuſtome. How ever, this anſwere takes but a part of our objection, though more by much than this Goliah was able to deale with. For we argue not onely from the vſe of the word in Scripture, but from the reaſon, why it is ſo vſed. Now the reaſon why vowes in Scripture are appropriated vnto God, is becauſe they are a more immediate and eſpeciall part of his worſhip than ſacrifices are. He that offered legall ſacrifices of his Cattell or of the fruites of the earth, did thereby teſtifie his gratitude vnto God, as vnto the ſupreme Owner of theſe, and ſole author of all other bleſſings: and as vnto him which gaue man power to gather ſubſtance. But he that vowed vnto the Lord, did acknowledge him to be the
ſearcher of the heart, the juſt avenger of perfidious negligence; the bountifull rewarder of fidelitie, and diligence in his ſervice. Hence it was, that legall ſacrifices, were oftimes the matter of religious vowes. The forme of religious worſhip or ſervice and the immediate end of ſuch ſacrifices, was See Pſal. 50. ver. 7. &c. and the 14. performance of the vowes; whoſe neglect plentie of ſacrifices could not recompence. But fidelitie in performance of what was lawfully vowed, did pleaſe God without the offering of ſacrifice. And whether the vow were conceived out of gratitude vnto God for benefits paſt, or out of ſorrow for ſinne, or former ingratitude: the religious obſervance of it was a true part of that living ſacrifice or reaſonable ſervice, which ourRom. 12. ver. 1. Apoſtle requires at our hands, as the patterne or prototypon of Leviticall offerings. May we then offer any part of our reaſonable ſervice to any other beſides God, vnto whom onely his people were to offer legall ſacrifices? The apprehenſion of greater excellency in God than in the Saints, can no more alter the nature of the ſervice, than the different titles of the King and his Nobles doe alter the nature of the debt or tenor of the obligation, wherein we ſtand bound to him and them joyntly. Now Romiſh Votaries bind themſelues by one and the ſame ſolemne act to God and the Saints ioyntly. And is it poſſible that the performance of one and the ſame act, ſhould be Dulia in reſpect of the one, and Latria in reſpect of the other? Rather, as ſometimes it falls out, that one of meaneſt place may be principall creditor in bonds ioyntly made to him and others: ſo in ſome caſes, as in vowes of Virginitie ſolemnely made to God, and to the bleſſed Virgin joyntly; of
pilgrimage to Saints (whom they conceiue as ſpeciall patrons of thoſe places) the Saints ſhall haue the principall intereſt in the Votaries affections.
4. The Subdit ſtatim Tharaſius ex Anaſtaſiorationē. Quid enim aliud eſt, quam honoris alicui exhibiti veluti emphaſis, adoratio? Latria vero nequaquam. Ac fi dicat, ideò adorare licet, quia adoratioeſt emphaſis, hoc eſt, ſymbolum et ſignum interioris cultus, et ſubmiſsionis; et tale ſignum imaginibus praeberipoteſt: Latriam vero tribuere nequaquam licet. Nam cum hac ſit ſeruitus in ſpiritu, et non in ſolo ſigno cōſiſtat, imagini ſuli, qua non ſentit, nonpoteſtexhiberi. Subiungit; Ne
que
etiam licebit
〈 in non-Latin alphabet 〉
(nempe imagiues) quod eſt propriè Deum adorare. Verbum enim
〈 in non-Latin alphabet 〉
deprecari, vota nuncupare, vel peragere ſignificat: quod ſoli Deo fieripoteſt. Vaſque
•
. lib. 2. de Adoratione. Diſput 8. c. 12. num 368.
Fathers in the ſecond Nicene Councell, and others more auncient whoſe authoritie they pretended for eſtabliſhing that abominable decree (as one of our Hiſtorians many yeares before Luther was borne, doth cenſure it;) concerning Image-worſhip, did divide Adoration into two parts, externall and internall.
1. The externall (as they deſcribe it by note of ſubmiſſion or emphaticall expreſſion of affection) they did aſſigne vnto Images.
2. The internall adoration or adoration in ſpirit, which they call Latria, they appropriated vnto God. And of this internall adoration or Latria, they make interceſſion or nuncupation of vowes eſſentiall parts. But Bellarmine after he had prooved by authoritie and reaſon, that ſolemne vowes are parts of Latria, and after he had given it vs for graunted by their whole Church, that the worſhip of Latria is proper onely vnto God; finally attempts to ſhare this worſhip of Latria (which is a great deale more indiviſible than was our Saviours garment) betweene God and his Saints. But ſooner ſhall the Ieſuites be able to teach an Art of dividing indiviſibilities, or of ſetting vnitie at variance with it ſelfe, than to juſtifie this diviſion, or ſharing of vowes betwixt God and his Saints. We ſhall be ready to iuſtifie and maintaine theſe inferences againſt
them (if neede ſhall require, or occaſion be offered) by logicall remonſtrance. If the worſhip of Latria, and in particular the nuncupation of vowes be proper onely vnto God, than he or they, or whoſoever they be, every perſon to whom Latria or nuncupation of vowes is ſolemnely tendred (either alone or ioyntly vnto God) is a God in their eſteeme that ſo tender or make them. But the Romane Catholicke doth directly and ſolemnly offer his vowes to S. Dominicke, S. Francis, and S. Bennet, &c. Therefore S. Dominicke in his divinitie is a God, S. Francis a God, S. Bennet a God; ſo is every Saint to whom he makes his vowes ioyntly with God. To ſay they acknowledge the three perſons in the bleſſed Trinitie to be a greater God than all or any of theſe perſons mentioned, as it cannot excuſe them from Idolatrie, though it were true; ſo neither can it in their divinitie be abſolutely true, but onely in part. It is true in reſpect of the apprehenſion or eſteeme of divine powers, which is ſeated onely in the braine, vntrue in reſpect of the eſteeme or religious reſpect of divine powers, which is ſeated in the heart or affection.
CHAPTER XXXI.
That the apprehenſion of different excellencies in God and the Saints deceaſed, cannot prevent the contagion which mens ſoules are naturally apt to take, by making ſolemne prayers and vowes ioyntly to God and to the Saints.
1. RELIGION, as Bellarmine well obſerveth, conſiſteth not in the apprehenſion or ſpeculatiue acknowledgement of excellencie in the partie worſhipped, but in
the inclination of the will or affection. The former is, as the warrant, the latter as the execution. And as ſentence may be often given, but not executed; ſo may this apprehenſion be in the vnderſtanding without the inclination of the will or affection; as greateſt ſchool-men haue not beene alwayes devouteſt Saints. Or againe, as many things are acted vpon preſumption of ſome cuſtome, without iuſt or expreſſe warrant of law; ſo the inclination of the will (in which the nature of religious worſhip in their divinitie conſiſts) doth often prevent the diſtinct or right apprehenſion of the vnderſtanding; as many things are often moſt affected, ſometime or other by all of vs, which the vnderſtanding ſeaſonably conſulted, would not eſteeme the worthieſt of our beſt affection. And is there any likelihood that he, which conceiues a vow in one and the ſame thought, and profeſſeth it with one and the ſame breath, ioyntly to God, to the bleſſed Virgin, and to other Saints, ſhould ſcholaſtically diſtinguiſh their ſeverall excellencies or proper titles, and proportion the degrees of ſeverall worſhips to them? The very termes whereby they expreſſe them as Latria, Dulia, Hyperdulia, argue onely difference in the apprehenſion of the obiect; no diverſitie of internall habits or graces in the heart; much leſſe diverſe inclinations of the will, or elevations of the mind and ſpirit, wherein religious worſhip doth conſiſt. Or admit the apprehenſion of Gods excellencies and the Saints were alwayes expreſſe and diſtinct, and had ſeverall degrees or rankes of internall affection, exactly proportioned vnto them, and expreſly intended in the conception or firſt profeſſion of the Vow; it is no way credible, that
our ſpeculatiue conceipts or apprehenſions of the vnderſtanding ſhould carry their correſpondent affections ſo levell and paralell in the practiſe or performance, as they ſhould not intermingle, or one croſſe another. We ſee in other caſes of common life, wherein the danger in all likelihood is much leſſe, how quickly our affections flag in purſuite of thoſe marks, whereto our ſoaring contemplations did firſt direct them. No mans heart in his firſt ayme is ſet on money for it ſelfe, but as it is the viaticum to ſome better end. And yet how rare a thing is it, to ſee a man much acquainted with this mettall, not to affect it as his God, to whoſe ſervice he conſecrates his beſt intentions? True felicitie is the center whereto all our thoughts doe naturally ſway, but moſt mens cogitations, are vſually drencht in the dregges of miſery and baſeneſſe, being drawne awry or pulled downe by the contagious filth which their ſenſes haue ſucked in from too much familiaritie with their naturall obiects.
2. And ſhall not the affectionate apprehenſion of ſuch excellency as theſe men aſcribe vnto Saints whom they conceit as liue ſpectators of their inward thoughts and outward carriage, get much greater attractiue force, than gold or pearle can haue over their ſoules; theſe being daily powred out vnto them in prayers, in vowes, and other inticing iſſues of devotion? Eſpecially, ſeeing their worſhip of what kinde ſoever, is not intended onely as a meane or paſſage to the worſhip of God, but as the marke or ſcope of that religious affection, which they call Dulia. Or admitting there were a twofold affection or inclination of the will, (as they imagine) it were impoſſible that
this inferior one which they call Dulia ſeizing ſo heartily vpon the Saints, ſhould not interrupt the others flight towards God, and miſperſwade men that his worſhip did conſiſt in devotion towardes them; as men are drawne as it were in a dreame to thinke felicitie is ſeated in thoſe meanes which are ſubordinate and ſubſervient to it. Finally it would ſo fall out in this caſe eſpecially, as by corruptiō of nature it generally doth in others: Communia negliguntur, The common good though moſt magnified is moſt neglected: and, Qui multis benefacit, a nemine gratiam reportat, Publicke benefactors, though their bountie extend in large meaſure to each particular, are leſſe remembred or reſpected, than ſuch as gratifie vs in our priuate ſuperfluous deſires, though perhaps to the preiudice of others neceſsities. Thus, howſoever the divine excellencie, as well in reſpect of it ſelfe, as of the benefits flowing from it to all mankind, might ſtill be moſt admired in every mans ſpeculatiue apprehenſion or conceipt; yet in as much as he is good to all without reſpect of perſons, few or none will reſpect him ſo much in their affections, as otherwiſe they would, if every one may haue his ſuppoſed private benefactors, or the inhabitants of ſeverall places their peculiar patrons in heaven. The diſtinction of Dulia and Latria, though miniſtred faſting to ſuch as vow faſts or pilgrimages vnto Saints, will not purge their hearts (eſpecially if they be rude and illiterate) from that groſſe humor which Tullie obſerved in the Alabandenſes, or See Section. 3. cap. 16.
Cominaeus in the Inhabitants of Pauia. If ſuch as builded them Cities or endowed their Churches with lands, may haue their Images curiouſly wrought and adorned to be daily ſaluted with
the ſame outward ſignes of ſubmiſſion which they tender vnto God or Chriſt: the Wiſd. 14. Wiſe-mans obſervatiō is not out of date in reſpect of theſe latter dayes. And S. Sic apud ipſos legitur: Romani veteres neſcio quem Summanum, cui nocturna fulmina tribuebant, coluerunt magis quàm Iovem, ad quem diurna fulmina pertinebant. Sed poſt quàm Ioui templū inſigne ac ſublime conſtructum eſt, propter adis dignitatem ſic ad eum multitudo confluxit, ut vix inueniatur, qui Summani nomen, quod audire tam non p
•
teſt, ſe ſaltem legiſſe memi
••
rit. Aug. lib. 4. de Ciuitate Dei. cap.
•
3.
Auguſtine tells vs, that the erection of a ſtately Temple vnto Iupiter eclipſed the honour of Summanus, who had beene held the more honourable God before.
CHAPTER. XXXII.
A paralell betweene the affectionate zeale which the Iewes did beare vnto Moſes and his writings, and the like zeale which the Romaniſt beares vnto Saints deceaſed, and their Legends. That the Romaniſts zeale is obnoxious to greater hazard of miſcarriage, and the miſcarriage of his affection more dangerous by his daily practiſe of worſhipping Images.
1 WHether Images of the Godhead, of the Trinitie, or of the ſeverall perſons, of Angels or other inviſible ſubſtances may be lawfully made, whether of theſe or other Images any lawful, profitable or pious vſe be granted to Chriſtians, which was denyed vnto the Iewes; are parcels of that maine Queſtion, Whether the ſecond Commandement according to our diviſion were morall or ceremoniall; of which (if God permit) in the expoſition of the Decalogue. In the meane time it is to vs, it ought to be to the whole Catholicke Church, a great preſumption that the Commandement is one and the ſame to both Iew and Gentile, of as great authoritie
now as ever, in that the primitiue Church did not reenter vpon this auncient libertie, if at any time it had beene free to bow downe to graven Images, to adore the pictures of Gods appearances or of men deceaſed. The vſe of Images in Churches or ſacred Liturgies was held ſo incompatible with Chriſtian worſhip of God in ſpirit and truth; that when Adrian intended to honour Chriſt as a God, he commaunded Temples to be erected without Images. But his good purpoſe wanting effect, the Temples ſo erected did beare his name not Chriſts, or any other Gods, as wanting Images to take poſſeſſion of them. And not their names onely, but their revenewes might quickly Eſcheate vnto the Emperour, without ſome viſible patron to lay ſome claime vnto them. Varroes teſtimony ratifies the Wiſe mans obſervation in Rome-heathen, and Lampridius in Rome-Chriſtian. Whether we begin our accompt from the Law of Nature amongſt the Nations, or from the promulgation of the Goſpell, Images were not from the beginning. Wiſedome 14. ver. 12. But after the Church which during the time of her infancy had kept her virginitie vnſpotted, began in her full age to play the harlot in vowing, in praying, in erecting Altars and Temples to Saints; the inſtinct of her impurity did lead her to vſe Images, as ſecular wantons doe laſcivious pictures for provoking luſt. They were rather the fewell, than the beginning or firſt kindling of Rome-Chriſtians ſpirituall whoredome. Her down-fall into theſe dregs of Idolatrie or ſoule acts of more than brutiſh beſtialitie, was the iuſt reward of her wantonneſſe with the Saints. after ſhee had beene betrothed to Chriſt. That which
ſhee falſely pretends for her excuſe, is vſually true of ſecular adulterers or adultereſſes. Theſe for the moſt part delight in pictures for their prototypons ſake, with whoſe liue beautie they haue beene taken. And yet many deprived of their Minions reall preſence by death or other ſeparation, haue been ſo beſotted with doting loue of their reſemblances, as to loath the company of their lawfull Conſorts. Howbeit no vnchaſt doting lover did ever tye his fancie with ſo many loueknotts vnto his Miſtris picture, as the Romaniſt doth his ſoule and ſpirit vnto the Images which he adores. The maine bond, is Religion it ſelfe, the leſſer cordes are kiſſing, bowing, kneeling, imbracements, and powring forth his very heart before them. Beſides all theſe, he ſuffers this peculiar diſadvantage in reſpect of ſecular doteards; theſe cōmonly haue ſeene their feature whoſe true reſemblances they ioy in; the Romanist never had any acquaintance by ſight or other ſenſe, with the perſons of thoſe Saints, vnto whoſe Images he makes all this loue; but frames theſe materiall and viſible repreſentations of them out of his owne braine or fancie. Theſe and the like circumſtances, were they duely examined by the rules of true Philoſophie or knowne experiment, how quickly the purſuite of ordinary meanes doth in moſt caſes alienate our deſires from the end vnto which we ſeeke to be directed by them; it would appeare to be without the compaſſe of any morall poſſibilitie, that the Images which theſe men make their viſible ſpokeſmen vnto the Saints, ſhould not play falſe with both parties, and betroth the ſoules of doating ſuiters vnto themſelues, or rather vnto the devill, whoſe ſtales indeede they are.
2.
But what if ſome honeſtly minded vnderſtanding Papist ſhould ſolemnely ſweare vnto me, that he loues S. Peter, not his Image; or S. Peter himſelfe much better than the Image which he loues onely for his ſake: ſhall not his religious oath be taken before any mans coniecture, concerning his owne affections? Can any ſearch his heart better than his owne ſpirit can?
I will in charitie beleeue, that he ſpeakes and ſweares as he verily thinkes and is perſwaded. But if out of like Chriſtian charitie, (though not towards me, yet towards himſelfe) he will giue me leaue to vnſold ſome practique fallacies, with which his ſceptique Catechizers ſeldome meddle; I ſhall giue him iuſt reaſon to miſtruſt his owne thoughts or perſwaſions, as altogether groundleſſe, and vncapable of any ſolid truth. Can the moſt devout Franciſcan or Benedictine, conceipt either the truth or fervency of his loue vnto S. Francis or S. Bennet, more ſtrongly than the latter Iewes did the integrity of their zeale to Moſes? For that Moſes ſake which they had made vnto themſelues, they would haue died with greater patience, than a Fryer could ſuffer impriſonment for S. Francis. But from the true Moſes and his doctrine no Heathen vnder the Sunne were ſo farre alienated in affection as were his ſucceſſors in place, and kinſmen according to the fleſh, the ſonnes of Aaron and Levi. To haue enſtamped their ſoules and affections with his true and liuely Image (whereto alone ſo great loue might be ſafely tendered,) the onely way had beene to haue layd his ſacred rules vnto their hearts; to haue worſhipped God in ſpirit and in truth as he did. Quite contrary, they faſtned their
proud affections vnto that falſe picture or Image of Moſes which had ſurpriſed their humorous fancies, before they had ſeriouſly conſulted their hearts, or examined their imaginations by the rules of his doctrine.
3. And whether wee ſpeake of Adultery carnall or ſpirituall, the firſt acts of both are alwayes committed within vs; betweene the fancie or imagination and the corrupt humor which ſets it a working: every predominant humor or corruption of the heart, delights to haue its picture drawne in the braine. The fancie is as a ſhop of deviſes, to adorne it; and ſo adorned, it growes mad with loue of its owne repreſentation; as Narciſſus did with his ſhadowe. Thus corruption of heart and humorous fancie pollute each other, before they can be polluted by any externall conſort: whoſe vſe is onely to accompliſh the delight conceived, or to confirme this internall combination, betweene the heart and the braine; and this ſervice every viſible or ſenſible object well ſuited to delightfull fancies, ſuccesfully performes. As imagine the Iewes might haue had ſome gaudie picture of Moſes in the Temple, wherevnto they might haue made daily profeſſion of their loue, by kiſsing, kneeling, and other like tokens, which the Romaniſts vſe vnto the reliques and Images of every ſuppoſed Saint: how would this practiſe haue fortified their fooliſh imaginations? every kiſſe beſtowed vpon his picture would haue beene as a wedding ring or viſible ſacrament, for confirming the internall league betweene their corrupt affections & humorous fancies. But Image-worſhip was a brood of impietie ſo baſe and vgly, that the devill durſt not
ſo much as mention the match betweene it and the latter Synagogue; though he haue eſpouſed the moderne Romiſh Church vnto it. Howbeit (ſo inevitable are his entiſements, vnleſſe we abandon all familiaritie with his viſible baites, when we come to doe our homage to God) he hath ſtollen away the Iewes hearts from God and his ſervant Moſes, by drawing them to ſuch dalliance with the booke of the Law, as the Papiſts vſe with the pictures of Saints. Kiſſing and ſolemne adoration of Moſes his writings, vpon no other occaſion than for teſtification of their allegiance to God by reverencing them; are held no acts of wantonneſſe, no whoriſh tricks, by the faithleſſe Synagogue. And to ſpeake the truth, her proteſtations of chaſt and loyall loue to God and his ſervant Moſes, will ſway more with every indifferent arbitrator, than any oath or other aſſurance which the Romiſh church can make of her fidelitie to Chriſt, or ſincere reſpect to thoſe Saints, whoſe liueleſſe Images ſhee adores with no leſſe devotion, than the Iew doth the dead letter of the Law. For, though no proteſtation may be taken againſt a fact; yet the fact is more apparantly idolatrous in the Romaniſt, in as much as bowing down to carved Images, kiſſing or worſhipping them, are expreſſely forbidden by Moſes his Law, as acts of open and palpable adultery. The laſt and moſt miſerable ſanctuary, whereto theſe malefactors cloſely purſued are glad to betake themſelues, is, That this commandement, Thou ſhalt not bow downe to them, was meerely ceremoniall, and concerned the Iewes onely, not Chriſtians. Our Saviours manifeſtation in the fleſh hath manifeſted the Synagogues pretended loue
to God and his Law, to haue beene but carnall, falſe and idolatrous, being indeede a loue onely of their owne humorous ſuperſtitious fancies. Now the ſymptomes and ſignes, ſubſequent as well as antecedent, being the ſame in the Romiſh Church, ſufficiently teſtifie her diſeaſe to be the ſame, but more dangerous, becauſe it is morbus complicatus. Her whole Religion, wee may without offence to God, or wrong to it, though not without ſome diſtaſt to her children, fitly define to be a mixture or complication of Iewiſh vaine-glorious delight in worthy Aunceſtors, and of Heatheniſh groſſe and palpable ſuperſtitious worſhip of their Images, in whoſe memorie ſhee ſo delights. The braſen Legendaries by how much more they are in other caſes vncapable of any truſt, yeeld vs ſo much greater plentie of canonicall proofe for evincing the truth of this definition or obſervation concerning the originall matter of Rome-Chriſtians diſeaſe. So great is the multitude of her Saints, ſo prodigious are the manifold miracles wherewith ſhee graceth every Saint in particular whileſt he lived, or his image after his death, and all avouched with ſuch confidence; that if the old Roman which cut a whetſtone in pieces with his pen knife, were to arbitrate betweene the Legendaries, the latter Iewiſh Rabbines, and the Poeticall Encomiaſts of heathen Gods or Heroikes, and were bound to reward every one according to his deſerts, he could not beſtowe leſſe than nine parts of ten vpon the Legendaries. The ſymptomes notwithſtanding of this vanitie, hath beene perpetuall crueltie, as well in the Romaniſt as in the Iew. The diſtempered zeale which the one bare vnto a Moſes of his owne making and
magnification, did empoyſon his ſoule with deadly hate of the true prototypon exhibited in preſence of life, and of his Diſciples, which were the liue Images of Moſes and Abraham, Abrahams ſonnes as truely by reall likeneſſe of holy life, as by deſcent of bodie. The flames of the others wild and ill-kindled loue to ſuch dead Images of Chriſt and his Saints, as he hath faſhioned to pleaſe his fancie, hath cauſed his ſtonie heart to boyle over with vnſtaunchable bloudie malice againſt the liue-images of Chriſt, and trueſt ſucceſſors of his Saints; againſt all within theſe thouſand yeares that would not run a whoring with them after their imaginations. As Antiochus Epiphanes was an illuſtrious type of the Romane Antichriſt, ſo his ſhort and furious perſecution of the Orthodoxall Iewes, was but a Map (though an exquiſite one) of the Papacies continuall jealous rage againſt all that will not bow their knees vnto the Idols, or offer ſacrifices vpon the Altars, which they haue erected to vnknowne Gods in holy Temples.
4. This carnall vaine-glorious loue whether vnto imaginary Patriarcks in the Iew, or to fancied Saints in the Romaniſt, did never ſwell ſo much in either, as when themſelues were moſt vnlouely in the ſight of God and his Saints. Both begunne to be moſt affected with their worthy Aunceſtors prayſes, when themſelues were leaſt prayſe-worthy. As it commonly falls out in other caſes, from a ſecret inſtinct or working of hypocriſie, they ſought to ſtuffe their fancies with imaginations of their holineſſe, from whom they carnally deſcended: that as freſh colours bring ſome comfort to ſore eyes, or gentle plaiſters eaſe to feſtered
wounds; ſo the reflex of their Aunceſtors integritie vpon their hearts, might in ſome ſort allay the ſmart of their galled conſciences. And their conſciences by this meanes finding eaſe, afterwardes being lulled aſleepe with the continuall ſweete ſound of others prayſes; they dreamed the ſubſtance of that holineſſe to be rooted in their hearts, whoſe ſhadowe or repreſentation floated in their braines: as the L
•
bro de Somno & vigilia. Philoſopher obſerues that a drop of ſweete Phlegme tickling the taſt in ſlumber or light ſleepe, makes men thinke they ſwallowe honey, or that they are glutted with ſweete meates. For wedging in this ſelfe-deceiving fancie, and perpetuating the pleaſant phrenſie whereinto the Iew and Romaniſt had caſt themſelues; the viſible monuments of Prophets and Saints did the old ſerpent very great ſervice. To embolden the Iew in cruell practiſes againſt our Saviour and his diſciples, he could deviſe no fitter ſophiſme, than to employ them in adorning the tombes or other like teſtifications of loue vnto the Prophets reliques, whom their Fathers had ſlaine; being by this meanes perſwaded that they loved the Prophets themſelues and their doctrine much better than their Fathers had done; they could not eaſily miſtruſt their hate of our Saviour for vniuſt. For if he had beene a true Prophet, would not they which loved all other Prophets, and juſtified them before their fathers, haue loved him and maintained his doctrine? The concluſion of theſe Fallacious collections was, that from this vaine confidence or preſumed freedome from guilt of their fathers ſinnes, they came by degrees to make vp the full meaſure of them, in crucifying the hope of Iſrael. The like ſucceſſe hath
the ſame fallacie had over Rome-Chriſtian: ſhee by adoring the Images and reliques, by laviſh garniſhing the monuments of thoſe Saints, which Rome-heathen had perſecuted with fire and ſword, hath beene fet over by the great Tempter to accompliſh and conſolidate that myſtery of iniquitie, whoſe ſhape or ſurface the irreligious tyranny of Rome-heathen, had drawne in bloudy lines. For miſtaking this ſtrong internall affection which ſhee bare vnto her owne fancie (and by conſequent to Saints of her owne imagination, and to their reliques) for an vndoubted pledge of great zeale vnto that truth which they profeſſed, her conſcience became ſo ſeared with this wild-fire, that ſhee perſecuted all that did controll her without remorſe or ſcruple, as greater enemies to Religion, than Heretickes or Infidells. And thus the Romaniſt, as well as the Iew, by reiecting the written word for the rule of life, haue kindled the Almighties wrath and indignation by thoſe very ſacrifices, which without his warrant, they inſtituted to appeaſe it. Both of them preſumed their zealous coſts vpon Saints monuments, ſhould either ſupererogate for their predeceſſors ſins, or cleare all reckonings betweene God & themſelues, for any wrong done to his ſervants. This triumphant confidence in exerciſing remorſleſſe crueltie vpon all (without exception) that contradict her idolatrous doctrine, vpon preſumption that they are ſacrilegious contemners of Gods Saints, is that which the Propheticall Apoſtle termes drunkenneſſe with the bloud of Saints: ſhee hath drunke ſo deepe of the cup of abominations, that ſhee takes bloud for milke, and feedes on it, as on the foode of life. Thus much of the originall, the effect
and Symptomes of Romiſh Phreneticall zeale to Images.
CHAPTER. XXXIII.
By what meanes the publicke worſhip of Images was finally ratified in the Romiſh Church. Of the vnadviſed inſtructions which Gregory the Great gaue vnto Auſtine the Monke for winning the Pagan-Engliſh to the profeſsion of Chriſtianitie.
1 IT is a very obſervable obſervatiō of ſome See the ſecond tome of Homilies, pag. 32, 34.reverend and learned writers of this age, that the Pope ſhould make the firſt ſtep or entry to his oecumenicall Supremacie by ſtickling for Images againſt the Emperour. God (methinkes) by the circumſtances of the Story, and this briefe Phocas igitur, vt praemiſſū eſt, extincto Mauritio eiuſ
que
filijs, Romanorum regnū inuadit. Per octo annorum curricula principatus eſt. Hic, rogante Papa Bonifacio, flotuit fedem Romanae Eccleſiae, vt eaput eſſet omnium Eccleſiarum: quia Eccleſia Conſtantinop lita
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a primam ſe omnium Eccleſiarum ſcribebat. Idem, alio Papa Bonifacio petente, iuſsit in veieri fan, quod Pantheon vocabatur, ablatis Idololatriae ſordibus, Eccleſiam beatae ſemper virginis Mariae, & omnium ſanctorum martyrum fieri
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vt vbi quondam omnium non Deorum, ſed Daemoniorum cultus agebat
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r, ibi deinceps omnium fieret memoria Sanctorum. Paubus D
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acon. lib. 18 c
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ca medium. Vide Fo. cat lib. 1 pag. 33. It is likely Phocas did conſecrate his Temple vpon the ſame motiues, that Domitian did his to the Heathen Gods. Veriſim
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le eſt D
••••
tia
••
um nefandes criminibus ſpurcatum elui curaſſe fanorum molitionibus. Nam callida fuit crudeſitatis, iti vt lenitatem tum maximè ſimularet,cùm erat cruciaturus aliquos. Fratris quo
que
Titi Imperatoris mortē acceleraſſe traditur, quo vno nihil elemantius fuit; nihil generoſius. Forcatulus. lib. 3. pag. 120.
Comment vpon it, would giue vs to vnderſtand; that to ſerue graven Images was to fall downe and worſhip Sathan; ſeeing the admiſſion of their worſhip into the Church, gaue the Pope liverie de ſeaſin of that heritage which Sathan proffered to our Saviour, vpon condition he would fall downe and doe him homage for it. The devill had too much wit, either to tempt our Saviour to adore Images in that
age, wherein this ſervice was ſo deteſted by the whole ſeede of Abraham, or to ſollicit profeſſed Chriſtians to adore his perſon immediately; ſeeing our Saviour had ſo foyled him in this attempt. His beſt policie to bring the viſible Church to acknowledge this allegiance to him, was to appoint dumbe Images (with which he had beene ſo well acquainted in time of Gentiliſme) his Feoffees in truſt. If any inquire more particularly of the opportunities which he tooke for bringing this match about, they were in part theſe.
2. As in ſecular States we ſee thoſe factions which haue beene expelled the Court with indignation at one gate, to winde themſelues in againe by gratious favour of new alliance at another; eſpecially after the impreſſion of their vile practiſes in moſt mens memories be abated; or after Courtiers beginne (as within the compaſſe of one age they often do) to change the old faſhion of contention: ſo, that Image ſervice which the primitiue Church had abandoned as the Liturgie of hell, did, out of an affected deſire in Chriſtians to hold correſpondencie or to ſymbolize with the Heathen Barbarians which had ſeated thēſelues throughout Europe, finde opportunitie to gaine readmiſſion into Temples, to beare the ſame place and ſway in the Courts of God, that they had done in the Synagogue of Satan. The execution of ſuch inſtructions as Gregory the Great gaue vnto Auſtine the Monke for winning the Pagan-Engliſh vnto Chriſtianitie, would in any indifferent Polititians judgement (that duely conſiders the eſtate wherin theſe weſterne kingdomes then ſtoode,) bring over Chriſtians vnto Paganiſme,
or occaſion theſe Converts to propagate a medley of both religions to their poſterity, whoſe religion being conquerors was likely to continue longeſt. Greg. l. 9. Ep. 71. Cum vero vos Deus omnipotens ad reverendiſsimum virum fratrem noſtrum Auguſtinum Epiſcopum produxerit; dicite ei quod diu mecum de cauſa Anglorum cogitans tractaui: viz. quia fana idolorum deſtrui in eadem Gente minime debeant; ſed ipſam quae in eis ſunt idola deſtruantur.
The vſe of holy waters as it ſeemes was firſt borrowed from the Heathens, and in proceſs of time perverted from a civill to a magicall Ceremonie. Ferunt vulgo Toloſates Exuperium pro muris concionātem, luſtrali equa ſparſos Vandalos t
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rruiſſe ac fugaſſe, quod praeterire non potui, et ſi ſeueriores fabulis a inumerent Planè conſtat veteres genere quodam caeremoniae aquam & ignem adhibuiſſe, cum aliquos extrudere aut a
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cere volebant a ſuo conſortio; vnde exulibus aquâ & igni interdic
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baturiure civili & hod evſurpatur in ijs, quibus ſacrorum communium vſu ritè verbis conceptum interdicitur. Id
que
aduotauit Servius, alij fontem
que
ignem
que
ferebant velatilino, & verbena tempora vincti. Ita
que
Antiſtes inter commiluones non omnino Chriſti religione imbutos veterem ritum minunè n
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xium ad arcendos hoſtes pro tempore retinuit. Forcatulus. lib. 6. fol. 856.
Aqua benedicta fiat, in eiſdem fanis aſpergatur, altaria conſtruantur, reliquiae ponantur: quia ſi fana eadem bene conſtructa ſunt, neceſſe eſt vt à cultu daemonū, in obſequium veri Dei debeant commutari; vt dum gens ipſa eadem fana ſua non videt deſtrui, de corde errorem deponat, & Deum verum cognoſcens & adorans, ad loca quae conſueuit familiariùs concurrat. Et quia boves ſolent in ſacrificio Demonum multos occidere, debet etiam his hâc de re aliqua ſolennitas immutari: vt die dedicationis vel natalitio ſanctorū Martyrum, quorum illîc reliquiae ponuntur, tabernacula ſibi circa eaſdem Eccleſias, quae ex fanis commutatae ſunt, de Ramis arborum faciant, & religioſis convivijs ſolennitatem celebrent. Nec Diabolo iam animalia immolent, ſed ad laudem Dei ineſu ſuo animalia occidant, & Donatori omnium de ſatietate ſuâ gratias referant; vt dum eis aliqua exteriùs gaudia reſervantur, ad interiora gaudia conſentire faciliùs valeant. Nam duris mentibus ſimul omnia abſcindere impoſsibile eſſe non dubium eſt:
quia is qui locum ſummum aſcedere nititur, gradibus vel paſsibus non autem ſaltibus elevatur. Sic Iſraëlitico populo in Aegypto Dominus ſe quidem innotuit: ſed tamen ei ſacrificiorum vſus quos Diabolo ſolebat exhibere, in cultu proprio reſervavit; vt eis in ſacrificio ſuo animalia immolare praciperet: quatenus cor mutantes aliud de ſacrificio amitterēt, aliud retinerent: vt et ſi ipſa eſſent animalia quae offerre conſueverant, veruntamen Deo haec & non Idolis immolantes, iam ſacrificia ipſa non eſſent. Haec igitur dilectionem tuam praedicto fratri neceſſe eſt dicere, vt ipſe in praeſenti illic poſitus perpendat qualitèr omnia debeat diſpenſare.
3. A great part (I dare avouch) of his advice had no patterne either in the Apoſtles doctrine or practiſe of the primitiue Church. The warrant it ſelfe which he pretends from Gods example in the old Teſtament (though what was Gregory the Great if wee compare him with the Almightie, that he ſhould vſurpe the ſame authoritie) is meerely counterfeit. God did not onely permit the Iewes to offer ſacrifice for the hardneſſe of their hearts, but commaunded oblations as part of his ſervice. He required them of Abraham, yea of Abel before the devill ſought them of any heathēs. Nor had he ever ſought them vnleſſe God had required them firſt: for the devill is Gods ape, and alwayes ſollicites men either to inſtitute ſuch rites vnto him as he knowes God requires, or (which is an equivalent ſinne) to obtrude ſuch vnto God, as for the time preſent he hath abandoned. To haue offered ſuch ſacrifices (then) vnto that holy one, as Gregory there commands, had beene the ſame ſinne (onely inverted) as to haue offered ſacrifice, before Chriſts comming,
vnto Idols. And yet we may preſume that Gregorie the Great, was not the moſt indiſcreet reformer of Paganiſme amongſt all the Romane Biſhops or Prelates throughout Europe, that lived during the time that thoſe Barbarians invaded Chriſtendome or ſetled themſelues amongſt auncient Chriſtians. Nor did the peculiar diſpoſition of the Engliſh draw him to permit greater libertie vnto them, than he, his predeceſſors, or ſucceſſors either were enforced, or thought fit to grant vnto other Pagans, whoſe ſpirituall ſalvations they ſought, or whoſe temporall Armes they feared. And ſomewhat, in both reſpects (I graunt) might lawfully be tolerated, which to continue after ſuch extraordinary occaſions ceaſed, was hereſie in doctrine, and Idolatry in practiſe. For the retaining of thoſe lawes as neceſſary iniunctions for all ages, which the Apoſtles had commended as expedient onely for late converted Gentiles, was by orthodoxall antiquity adjudged no leſſe than an hereſie in the ſect of Nazarens. To haue ſuffered an hiſtoricall vſe of Saints images in Temples, might, vpon peculiar circumſtances of times haue argued religious diſcretion in Church governours: but to permit their daily worſhip, vpon theſe mentioned or like occaſions, was from the beginning moſt vnexpedient and vnlawfull. To continue or authorize it ſo begun is Idololatrical. And yet as well the very arguments which ſome pretend for their religious vſe, as the circumſtances of the time wherein their broken title prevaild, perſwads me they could never haue gotten readmiſſion into the Church, but from ſuch indulgence to Heathen Converts, as Gregorie graunted to our Forefathers.
Gregorie himſelfe as well blames their ſuperſtition for worſhipping images in the Church, as Serenus for breaking the images, becauſe they had beene worſhipped. He aggravates his fault (nor doth that miſtaken example of Ezekia's cruſhing the braſen ſerpent any way warrant the exerciſe of Serenus zeale) that he had his habitation amongſt the Gentiles, quibus pro lectione pictura eſt. Lib. 9. Epiſt. 11. & lib. 7. epiſt. 110. But now that cuſtome, by the analogie of lawes politique hath confirmed their auncient dignities vnto them; the lawfulneſſe of their religious ſervice is by their worſhippers juſtified partly from reaſon, partly from inſtances of like practiſes, in the Patriarchs and other godly men.
CHAPTER XXXIIII.
Of the diſagreements betwixt the Ieſuites themſelues in what manner Images may be worſhipped.
1.
BELLARMINE, and his ſecond, Sacroboſcus, with moſt others of Aquinas his latter followers, will haue the worſhip or adoration to be terminated immediately to the Image, and accompliſhed in this termination; although ſo terminated, it redound vnto the honour of the partie whoſe image it is. That is, (as they expreſſe themſelues)
although they worſhip the image of God or a Saint onely with reference vnto God or the Saint; yet they neither worſhip the image of God with the ſame worſhip, wherewith they worſhip God immediately in ſpirit, nor the image of any
Saint, with the ſame worſhip which they would exhibit to the Saint himſelfe, were he preſent. This explication they further illuſtrate by this ſimilitude; As to be ſent in Embaſſage by a King puts greater honor vpon the Embaſſadour for the time being, then would fit his meere perſonall worth, and yet inveſts him not with honour royall: ſo the Image of God, for the reference it hath vnto his Maieſtie, is worthy of greater honor, than the ſtuffe or workmanſhip is capable of, yet vncapable of that honour which is due to God.
Sacroboſcus in defenſ. Decret. Triden. Concil. & ſentent. Bellar. par. 1 pag. 102.
Some of them adde withall that albeit the actuall worſhip which they performe vnto the Image may perhaps proceed from the ſame habit of Latria wherewith they worſhip God: yet it doth not follow in their opinion that they ſhould worſhip the Image cultu Latriae. The acts, whatſoever the habit be, are much different and muſt be expreſt in diverſe termes; eſpecially ſeeing in this ſubiect not onely errour it ſelfe but every leaſt ſhew of errour ought with carefulneſſe to be avoyded. At in vitium ducit culpae fuga, ſi caret arte. Their vnſcholaſticke warineſſe to avoyde offence in the words, wherewith they expreſſe their doctrine, drawes theſe factions and their followers to commit reall Idolatrie in the practiſe, as Vaſques copiouſly and very acutely prooues againſt Bellarmine. Vaſques lib. 2. Diſp. 8. cap. 8. &c. His arguments we ſhall by Gods aſſiſtance be able to make good againſt any ſolution or evaſion that can be brought by the Cardinalls favorites. Sacroboſcus would faine haue ſaid ſomewhat to them, but he had ſo accuſtomed himſelfe to play the ſcoffing mimicke with the reverend Doctor Whitaker, that he could not leaue his wonted lightneſſe when he met with his fellow
Ieſuite. Hate and loue (ſayth he) of divers obiects as of good and evill are from one and the ſame habit, and yet hate is not loue, nor loue hate. No more (in his opinion) would it follow, that we ſhould worſhip Gods image cultu latriae, albeit the act of worſhip proceed from the ſame habit, wherewith we worſhip God himſelfe. The grounds of his illuſtration haue no coherence with the point which he intended to illuſtrate. We may rather thus retort; Though neither loue be hate nor hate loue; yet if the loue of any ſpirituall good be truely religious, the hate of the contrary evill muſt needs be religious likewiſe, becauſe they proceede from one and the ſame habit of religion. So if the acts wherewith we worſhip Gods image, for the reference which it hath to him, proceed from the ſame habit of Latria wherewith we worſhip God: men muſt of neceſſitie worſhip the Image as well as God cultu Latriae. The rules which Bellarmine and others ſet for worſhipping Images, doe by Vaſques his verdict teach the people to act Idolatrie. And the method which Vaſques preſcribes for ratification of this error, is by Verum modus iſle valdè difficilis eſt, meo
que
indicio minimè ordinarius, Sacroboſ. loc. citat.
Sacroboſcus his teſtimony ſo ſcholaſticke and hard, that ordinary capacities cannot follow it. Were it not the part of a wiſe religious moderator (ſuch as the Pope profeſſeth himſelfe to be) to cut of all occaſion of ſubtile diſputes about the manner of worſhipping Images, by vtter abandoning the matter it ſelfe or ſubſtance about which they contend: or at the leaſt to inhibite the people from all practiſe in this kinde, till their Schoole-men could agree about the rules or patterne which they were to follow? None of them I thinke hold the worſhipping of Images to be in it
ſelfe any neceſſary part of religion, but neceſſary onely from the Churches iniunction. All the generall that can be pretended for the conveniency of it, can no way countervaile the danger that will neceſſarily enſue vpon the practicall miſtakings of their Schoolmens preſcripts: yet the one partie muſt of neceſſitie erre in preſcribing the manner how Images muſt be worſhipped. The manner as Vaſques and ſome other more auncient thinke, is thus.
Quare & ſcitè dicitur, quòd vti
que
adoratur imago, et non ſecūdùm quā volueris rationē, ſed ſecūdùm eam, qua prototypon relucet in illa; vnde etſi imago colitur, ratio tamen abſolutè ipſa non eſt, quòdcolatur; ſedres repraeſentata, ac in ea contenta, ratio adorationis eſt. Et quoniam ficut vnum de facto non eſt diuiſum ab alio, quoniam etſi prototypon abſolutè aliud ab imagine eſt, vt tamen in ea emicat, ab illa ſegregatum non eſt: ita nec amborum diuiſus eſt cultus aut adoratio, ſed vnus idem
que
vtriuſ
que
eſt, ſicut ex Philoſophorum placitis liquet. Si quidem tradunt vnum eundem
que
motum ad imaginem, & remcuius imago eſt, terminari: eo quòd & vnum ratio eſt alteri, vt vnus integer
que
conſtituatur terminus a quo, & vnus denominatur motus. Ergo non ſolum fatendum eſt, fideles in Eccleſia adorare coram imagine, vt nonmilli ad cadrelum fortè loquuntur, ſed et adorare imaginem, ſine quo valueris ſcrupulo: quin & eo illam venerantur cultu, quo & prototypon eius; propter quod, ſi illud habet adorari latriâ, et illa latriâ; ſi dulia, vel hyperdulia, et illa pariter eiuſmodi cultu adoranda eſt. Iacob. Naclantus Epiſcopus Clugienſis in cap. 1. Ep. Pauli ad Rom. folio 41, 42.
It is rightly ſaid, that even the Image is worſhipped, and yet not worſhipped after what manner we liſt, but in as much as the prototype is repreſented in it. Whence albeit the Image be worſhipped, yet is not the Image it ſelfe the cauſe why it is worſhipped, but the thing repreſented by it; and contained in it, is the cauſe or warrant of the adoration. And in as much as one of theſe is not altogether divided from the other, (for albeit the prototype be in it ſelfe one thing; and the image another, yet in as much as the prototype is conſpicuous in the image, it is not ſegregated from it:) ſo the worſhip of them both is not divided, but is one and the ſame, as is apparant from the ſentence of the
Surely Aquinas and Naclantus with their followers read Ariſtotles booke de S
•
mno & vigilia, when themſelues were in a dreame. For he ſpeakes onely of the Phan
•
aſmes, and the obiects repreſented by them. Vide Mirandulam.
Philoſophers.
For they teach, that one and the ſame motion is terminated to the image, and to the obiect whoſe image it is, by reaſon the ſubordination betwixt them is ſuch as to make but one entire Te
•
me of the motion, and the motion takes its vnitie or identitie from the vnitie or identitie of its Terme. Therefore it muſt be granted, that faithfull people in the Church doe not onely worſhip before the image, as ſome, deſirous perhaps to ſpeake cautelouſly, affirme, but that they worſhip the very image without further ſcrupuloſitie: and worſhip it they doe with the ſelfe ſame worſhip wherewith they worſhip the prototype. Wherefore if the prototype be to be worſhipped with Latria (as God is to be worſhipped) the image muſt be worſhipped with Latria If the prototype be to be worſhipped with Hyperdulia (as the bleſſed Virgine by their doctrine ought to be worſhipped) the image likewiſe is to be worſhipped with Hyperdulia. If the prototype be to be worſhipped with Dulia (ſo ordinary Saints by their doctrine ought to be worſhipped) the Image likewiſe muſt be worſhipped with Dulia.
I haue made his declaration ſomewhat more plaine in Engliſh than it is in Latine, and yet I thinke, if any Engliſh Romane Catholique ſhould adventure to practiſe Image-worſhip by this Authors rule, he ſhould finde Sacroboſcus his words before cited, true, Modus iſte valde difficilis eſt, This manner of worſhipping Images is very hard to be obſerved by the ſimple and ruder ſort eſpecially. But leaving this Biſhop Naclantus and his declaration, to the cenſure of that But Naclantus bloweth forth his blaſphemus Idolatrie, willing Images to be worſhipped with the higheſt kind of adorat
•
ō & worſhip: and leſt ſuch wholeſome doctrine ſhould lack authoritie, he groundeth it vpon Ariſtotle in his booke de ſomno & vigilia, that is, of ſleeping and waking, as by his printed booke noted ſo in the margin is to be ſeene: whoſe impudent wickedneſſe and idolatrous iudgement, I haue therefore more largely ſet forth, that yee may (as Virgil ſpeaketh of Sinon) of one, know all theſe Image-worſhippers and Idolaters, and vnderſtand to what point in concluſion, the publicke having of Images in Temples and Churches hath brought vs: comparing the times and writings of Gregorie the firſt, with our dayes, and the blaſphemies of ſuch Idolaters, as this beaſt of Belial Naclantus is. The 2. Tome of Homilies, folio 59. worthy and learned Author of the Homilies concerning the perill of Idolatry, (who I take it was a reverend Biſhop;) the manner of worſhipping images which he tooke vpon him to declare, as Vaſquez (who hath moſt diligently read
the divers Authors, and moſt accurately ſifted their ſeverall opinions) telleth vs, was both very well knowne and very auncient, according to the antiquitie of Image-worſhip and Schoole Divinitie. His words with the Authors names avouched by him I haue here ſet downe at large.
Pervulgata et antiqua Theologorum ſententia, quam ego veram exiſtimo, eſt motum adorationis in imaginem, ita in eius prototypon, et exemplar tranſire, et vtrum
que
ſub eandem venerationem cadere; vt nec ſola cogitatione, imago per ſe ſinè illo, vel ab eo ſeparata adorari poſsit: non ſolum quia neceſſe eſt propter exemplar, tanquam propter rationem remotam, ſicut Legatū propter Regem, imaginem coli, ſed quia qui imaginem adorat, in ea quo
que
et per eam exemplar, vt terminum et materiam proximam adorationis, neceſſario venerari debet. Hanc ſententiam, ex Theologis ſcholaſticis tradiderunt Alex. 3. p. q. 30. m. 3. ar. 3. ſect. 1. S. Thom. 3. p. q. 25. ar. 3, 4, 5. Caietanus et recentiores aliqui ibidem. Alber. in 3. d. 9. art. 4. Bonavent. eadem d. art. 1. q. 2. & q. 4. S. Thom. eadem d. q. 1. ar. 2. Ricard. ar. q. 2. & 3. Palud. q. 1. ſect. Inquirendo tam de his. Capreol. q. 1. art. 1. concluſ. 2.3. art. 3. ad argumenta contra eaſdem concluſiones. Almain. q. 1. concluſ. 5. Maior. 1. qui de cruce Chriſti dicit, non eſſe terminum adorationis ſecundum ſe, ſed ratione exemplaris: idem
que
de imagine
dicere debet. Eandem ſententiam ſecuri ſunt Marſ
••
n 3. q. 8. art. 2. dub. 2. concluſ. 3. Th
•
m. Vuald. t
•
mo 3. c. 156. num, 6, 7. Ferrarienſ. 3. contra Gentes, cap. 120. ſect. Circa latriae adorationem. Sotus L. 2. de Iuſt. q. 4.
•
rt. 2. in fine, Turre cremata in cap. Venerabiles de conſecrat. dict. 3. Antonius. 3. p. titulo 12. cap. 9. ſect. 4. Hier
•
nimus Angeſtus contra Lutherum cenſ. 10. ad. 3. obiectionem Haereticorum, verſiculo, Hinc enim eſt colendi modus, & inter Compendiaria d
•
gmata. Clichtoueus in propugnaculo eccleſiae. l. 1. cap. 10. Iac
•
bus Paiua. l. 9. Orthodoxarum explicationum. ſect. At Kemnitius. Franciſcus Turrianus. l. 1. pro canonibus Apoſtolorum. cap. 25. & l. 3. de dogmaticis Characteribus ſatis ante medium; Alphonſus de Caſtro adverſùs haereſes, verbo, Adoratio. De cuius modo loquendi, at
que
Almaini, qui fuit etiam Gregorij Magni, diximus diſput. 6. huius lib. cap. 1. & in hac diſputatione cap. 12. nonnihil dicemus. Vaſquez. lib. 2. de Adoratione, diſput. 8. cap. 3.
2. This opinion concerning the manner of worſhipping Images, he ſtrongly proues, firſt by ſuch councells; ſecondly by ſuch of the Fathers as favoured the worſhipping of Images; 3ly, by reaſons effectuall in his judgement amongſt all ſuch as himſelfe was, that is, Romane Catholickes. For to worſhip them any other way is by his collections ſuperſtitious and idololatricall. His arguments are all reducible to this common principle; That albeit every act of juſtice be not an act of Religion, yet every act of Religion and adoration in particular, is an act of iuſtice. For adoration is but a ſerious rendring of religious honor vnto whom ſuch honour is due. Now we cannot do iuſtice to any liueleſſe or reaſonleſſe creature, although we conſider
it as the goods or poſſeſſion of this or that man. A man may be wronged or diſgraced in his goods or reaſonleſſe creatures, but they are altogether vncapable of right or wrong, of diſgrace or reſpect. Nor was Tiberius his horſe though conſidered as Tiberius his horſe, more capable of a Conſulſhip or of the honour due vnto a Conſul, than any other reaſonleſſe creature in Rome was. For the ſame reaſon no reaſonleſſe or liueleſſe creature can in it ſelfe, though conſidered with its references,Nulla res inanima aut irrationalis ſine rationali capax eſt ſecundùm ſe honoris, cultûs, & reverentiae ſeu adorationis; ſed imago res irrationalis & inanima, quantumuis vt imago, ſiue exemplari tam
•
n conſideretur: ergo ſecundum ſe, ſine exemplarinon eſt capax adorationis & reuerentiae. In hac autem ratione, ſola maior propoſitio explicatione indiget et confirmatione; ex qua, euidentèr ſequitur id, quod contena
••
us▪
••
a ve
•
o ex natura et definatione actû
•
religionis, qui eſt adoratio, tradita in primo libro di
•
qutat. 1 cap. 4. demonſtrari poteſt. Eſt enim voluntas exhibendi alicui excellenti notam & ſignis
•
ſubmiſsionis, excellentiae ipſius debitum: Sic enim ex Damaſc: ibidem oſtendimus, adorationem in
•
ncta ſubmiſ
•
ionis conſiſte
•
e. Quarèh
•
c adorationis actus duobus conſtat & completur: ſign
•
videlice: externo, vt inclinatione corporis; et affectu illi reſpondente. Sicut autem ſign
•
m externum indicat ſubmiſsionis & ſeruitutis affectum, ſic animus, ex quo procedit, talis eſſe debet, vt vera et non ficta ſit adoratio. Animus vero ſubmiſsionis et ſeruitutis erga illum ſolam ve ſatur, quem quis apprehendit ſibi ſuperioreme
•
excellentiâ praeditum. Nam minoriqui nulla ratione, vt maior, poteſt apprehēdi,
•
em
•
ſe ſubijcit; multò ergò minus creaturae irrationali et inanimae. Qui enim et notam exhiberet ſubmiſsionis ex affectuillo verae ſeruitutis erga illā ſecundum ſe, peruerſè ageret; eſſet
que
abiecto animo: imo vero crimen, et genus quoddam ſuperſtitionis & Idololatriae committeret. Diceretur enim ex animo creaturae irrationali ſecundum ſe ſerv
•
re, grecè
〈 in non-Latin alphabet 〉
aut
〈 in non-Latin alphabet 〉
, ac proinde eam, vt excellentem ſibi
que
▪ ſuperiorem, agnoſceret. Vaſquez l
•
b. 2 Diſp
•
t. 8 cap 8
be capable of adoration. Whence Vaſques acutely thus inferres; Every image however it be conſidered as an Image (whether it be of S. Peter, or of S. Paul) is ſtill a liueleſſe creature, and therefore vncapable of any Adoration (of kneeling or bowing) ſaue onely as it is coadored with the Saint, whoſe Image it is. The maior propoſition, to wit, [No liueleſſe reaſonleſſe creature is capable of adoration, but onely of coadoration with ſome reaſonable creature] he demonſtrates from the nature and definition of that act of Religion wherein adoration conſiſts: and this act of Religion is a will or deſire of exhibiting ſuch note and ſigne of ſubmiſsion to any excellent
nature, as is due vnto the excellencie of it. Adoration it ſelfe conſiſts and is accompliſhed in theſe two. Firſt, in the externall ſigne (as bowing or inclination of the body). Secondly, in the internall affection anſwering to the ſigne. Now as the outward ſigne doth notifie an affection of ſubmiſſion and ſervice: ſo the minde whence it proceedes ought to be ſo qualified that the Adoration be ſincere, not faigned. And this ſincere minde or vnfaigned deſire of notifying ſubmiſsion or ſervice, can onely be placed vpon him whom wee apprehend as our ſuperiour, indued with ſome excellencie which wee want. For no man ſubmits himſelfe to any ſo far his inferior, that he cannot be apprehended as his better: much leſſe can any man ſubiect himſelfe to a reaſonleſſe or liueleſſe creature. He that ſhould exhibite any note or ſigne of ſubmiſsion to ſuch a creature out of any true affection or intention of ſubmitting himſelfe or doing ſervice vnto it in it ſelfe conſidered, ſhould not onely declare himſelfe to be of a perverſe and abiect minde, but ſhould withall incurre the crime of ſuperſtition and Idolatrie.
CHAPTER XXXV.
The principall arguments which the Romaniſts vſe to proue the worſhipping of Images to be lawfull. What difference there is betweene kiſsing of the booke in ſolemne oaths, and the Romaniſts ſalutations of Images. That Image-worſhip cannot be warranted by Iacobs annointing the ſtone, or other ceremonies by him vſed.
1. REferring the diſcuſſion of Authorities alleaged in favour or diſlike of Image-worſhip, to the explication of that commandement
wherein this controverſie hath his proper ſeat: the onely reaſon either worth their paines to fortifie or ours to oppugne, is that generall one wheron Vaſques grounds his Apologie for adoration of Images and reliques. And it is this; Every creature of God (ſeeing none are deſtitute of his preſence, none without ſome print of his power,) may be adored in ſuch a manner as he preſcribes; Vaſques. lib. 2 diſp. 6. cap. 3.
Nulla eſt res mundi ex ſententia Leontij, quem ſaepius citavimus, quam ſincerè adorare non poſſumus; & in ipſa Deum. & lib. 3. diſp. 1. cap. 2. Cum quaelibet res mundi ſit opus Dei, et in ea Deus continuò ſit et operetur: faciliùs in ea ipſum cogitare poſſumus, quàm virum ſanctum in veſte &c. There is nothing in the vniverſall world which (by the opinion of Leontius often cited) wee may not ſincerely adore, and God in it. And againe, Seeing every thing in the world is Gods handie worke, in which he continually reſides and worketh, wee may with better facilitie conſider God in it, than an holy man in his weed or garment. The ſame reaſon he further fortifies by this inſtance: Vaſques de ador. lib. 3. diſp. 1. c. 2. n. 8.
Si enim Iacob Geneſ. 28. erexit lapidem in titulum vnxit
que
oleo, & per illum & in illo Deum adoravit, poſt quam eo loco mirabilem viſionem in ſomnijs vidit, et expergefactus dixit; vere locus iſte ſanctus eſt; non quòd in eo loco aliquid ſanctitatis eſſe putaret, ſed quod in eo loco ſanctus Deus apparere dignatus eſt: cur quaeſo non poterit quiſ
que
rect â & ſyncerâ fide Deum in qualibet re intimè praeſentem conſiderans, in ipſà & cum ipſâ adora
•
e, & hoc animo ſibi in titulum & recordationem erigere &c. If Iacob did erect a ſtone for a monument, and annoint it with oyle; if in this monument ſo erected he adored God after he had ſeene a miraculous viſion in that place; if vpon his awaking he ſayd; This place is truely holy, not
that he thought there was any holineſſe inherent in it, but becauſe the holy Lord had there vouchſafed to appeare: why, I pray you, may not every man by faith ſound and ſincere conſider God as intimately preſent in every thing that is, and adore God with it and in it, and with this intention make choice of what creature he liſt for a monument or remembrancer of Gods preſence?
Vaſques ibid. n. 10.
Praeterea creatura irrationalis et inanimata poteſt eſſe materia iuramenti, qui eſt actus religionis: ita vt dum per illam iuramus, nullam aliam in ipſa veritatem agnoſcamus quàm divinam, nec ipſam vt ſuperiorem nobis, in teſtem vocemus, ſed Deum cuius veritas in ipſa relucet. Idem
que
dixit Dominus Math. 5. Nolite iurare per coelum, quia Dei thronus eſt, ne
que
per terram quia &c. quaevis ergò creatura poterit eſſe materia adorationis, quae non ad ipſam ſecundum ſe, ſed ad Deum in illa terminetur. The reaſonleſſe and liueleſſe creature may be the matter of an oath which is an act of Religion; ſo that whileſt wee ſweare by it, wee acknowledge no other truth in it beſides the divine truth: nor doe wee call the creature (by which wee ſweare,) to witneſſe, as if it were our ſuperior, but God onely whoſe truth ſhines in it. And ſeeing our Saviour hath ſaid as much in theſe words, Math. 5. Sweare not by the heavens, becauſe it is the throne of God; nor by the earth, becauſe it is his footeſtoole: therefore every creature may be the matter of adoration which nevertheleſſe is not directed or terminated to the creature as it is a creature, but vnto God in the creature. From theſe ſuppoſitions he elſwhere inferres, that as we may worſhip God in every creature wherein he is preſent, and coadore the creature with him, that is in his language exhibite ſignes of ſubmiſſion or reverence to it our of that internall adoration in ſpirit which we owe onely
vnto God: ſo men may worſhip S. Peter or S. Paul in their Images with Dulia, and coadore their Images with them with ſuch externall ſignes of ſubmiſſion, as the internall worſhip of Dulia would outwardly expreſſe vnto them were they preſent. Many learned expoſitours are ſo farre from granting every creature to be the obiect of a lawfull oath, that they hold it vnlawfull, vpon what occaſion ſoever, to ſweare by any. Yet beſides the ſlipperineſſe or queſtionable ſoliditie of his ſuppoſed ground; the frame of his inference from it is ſo conciſe and imperfect, that in ſtead of an anſwer we might without
•••
ng diſmiſſe it with this Item; Goe and learne your meſſage better and you ſhall haue audience. But becauſe it is a ſtranger in our coaſts, and ſeemes to conceiue more than it well expreſſeth, we will allow it the benefit of an Interpreter to acquaint it with our cuſtomes. Now, might it be admitted into our courts of Iuſtice, I ſuppoſe it would plead that the Romiſh Church doth no otherwiſe divide her devotions betweene God or his Saints and their Images, than we Proteſtants doe ſolemne oaths (which many of vs grant, as Vaſques preſumes, to be acts of religious worſhip) betwixt God and the ſacred booke which we kiſſe. For if we truely reverence it, for the relation which it hath to God, but with an inferiour kinde of reverence and ſubmiſſion, than wee owe to God;Ipſa igitur natura rerū et adorationis perſpicuè docet honorem exhibitum imagini neceſſariò ad ipſum primū fontem, ſcilicet exemplar, tranſire: quare et adorationem imaginis, ſicut etiam iuramentum per res creatas, et inanimas, eſſe actum verae religionis, non quatenus ad ipſas refertur ſecundum ſe, ſed quatemis ex affectu per illas ad Deū tranſit. Vaſquez lib. 2. De Adoratione. Diſput. 8. cap. 8. n. 366
This will make ſtrongly for that manner of Image-worſhip which Bellarmine and Sacroboſcus commend to vs. Or, if out of that internall reverence and ſubmiſſion of minde which we beare onely towardes God, we deriue this outward ſigne of reverence to the booke, not that we acknowledge it in it ſelfe (though
not of it ſelfe) capable of any reſpect or ſubmiſſion of minde, but onely reverencing God in it as in a viſible and liuely pledge of his preſence; wee ſhall hardly be able to make any better plea for this ſolemne cuſtome againſt the accuſations of the Anabaptiſts, than Vaſques hath done for kiſſing and ſaluting Images.
2. Few things are in colour more like to honey than ſope or gall, though none more vnlike in taſt. And theſe inſtances, though they may ſeeme to haue ſome ſimilitude at firſt appearance, will vpon a more particular tryall eaſily appeare moſt diſlike. Firſt, if we ſpeake of particular oaths given onely for ſatisfaction of men, they include or preſuppoſe a religious profeſſion of our allegiance vnto God; as to our ſupreame Iudge: they are not ſuch proper acts of his ſervice, as ſupplications, thankſgivings, and ſolemne vowes are. The true end and vſe of their inſtitutions is to giue ſatisfaction vnto men in caſes wherein no aſſeveration will be taken for ſufficient, ſuch as is ſolemnly and deliberatly conceived and vttered, as it were in the ſight and preſence of him, whom we acknowledge to be the ſearcher of all hearts, the ſupreame judge of all controverſies, and the avenger of all falſhood and wrong. And, for this reaſon, ſolemne oaths are not to be adminiſtred by any but by thoſe whom he termes gods. Theſe juſt occaſions or neceſſity of taking oaths preſuppoſed; the generall reſolution or publicke iniunction to ſweare onely by the name of the true and everliving God, is an honour to him, becauſe we hereby profeſſe our ſelues to be only his ſervants, and him to be the cleare fountaine of truth, the ſevere avenger of all falſhood in deede, word or thought. But his honour
would be no whit leſſe, if the vſe or neceſſitie of oaths amongſt men were none; as in caſe every mans yea or nay were as good as his affirmatiue or negatiue oath; much better than his bond. But taking men as they are; to confirme every word vttered or promiſe made by them, with a ſolemne oath; would be a prophanation of his name, by whom they ſweare; although they ſweare or promiſe nothing but the truth. For it is one thing to ſweare the truth, another to ſweare in truth and judgement. This can never be performed without due obſervance of the end and occaſion why oaths were inſtituted.
3. Far otherwiſe it is in ſupplications and thankſgivings; the more often and ſolemnly we prayſe God or pray vnto him, the more we honour him; becauſe theſe are direct and immediate acts of his ſervice, not inſtituted to giue ſatisfaction vnto men but onely to glorifie his name, and to better our owne ſoules. Beſides this difference in the ſubiects wherein they are vſed; the vſe and end of Images in Romiſh devotions, is altogether different from the vſe or end of the booke in adminiſtration of oaths. The image is vſed by them as the meane or meſſenger for tranſporting devotions or religious affections vnto God or the Saints, whoſe honour is principally and expreſly aymed at, in their vnwildie ejaculations before ſtockes and ſtones; yet ſo, as the image is, in their intentions, a true ſharer with the prototypon in ſuch honour. We vſe the booke onely as a complement of the civill act whereby we giue ſatisfaction vnto men, or as a viſible remembrancer partly to by-ſtanders or ſpectators, whoſe eyes by this meanes may become as true witneſſes as their eares,
that ſuch proteſtations haue beene made; partly, vnto him that makes them, who will be more wary and circumſpect what he avoucheth and proteſteth; when he perceiues his ſpeeches muſt be ſealed with ſuch remarkable circumſtances, as they cannot but be often recalled to his owne and others memory. To the ſame end men of honourable place or calling, vſe to lay their hands vpon their hearts, when they take a ſolemne oath: yet no man will thinke that they intend hereby to honour themſelues, or to ſhare with him by whoſe name they ſweare; although we grant oaths ſo taken to be true and proper acts of Religion or Gods ſervice.
4. Nor doe ſuch as ſweare, or (at leaſt) are thought to ſweare by ordinary or obvious creatures, as, by this bread, by this light, intend the tranſmiſſion of any peculiar honour by them to the creator. Nor can ſuch atteſtatiōs though in ſome caſes, (for ought I conceiue) not vnlawfull, be in any caſe or vpon any occaſions, more proper acts of divine worſhip or ſervice than other aſſeverations of truth are; from which they differ not in nature but onely in degree of ſeriouſnes or vehemencie. There is in all men by nature a proneſſe or deſire to make them, vpon provocation or miſtruſt: which naturall proneſſe may (perhaps) by religious diſcretion, be ſevered from that corruption of nature, wherewith even oaths expreſly conceived in Gods name, are often polluted. Though the forme be not alwayes ſo expreſſe, the intent and meaning of ſuch atteſtations may, for the moſt part, be the ſame with that which Ioſuah vſed, cap. 24. ver. 27. And Ioſuah wrote theſe words in the booke of the Law of God; and tooke
a great ſtone, and pitched it there vnder an Oake that was in the Sanctuarie of the Lord. And Ioſuah ſaid vnto the people, Behold this ſtone ſhall be a witneſſe vnto vs; for it hath heard all the words of the Lord which he hath ſpoken with vs; it ſhall be therefore a witneſſe againſt you, leſt you deny your God.
5. Againe, it will be graunted but by a few of our writers (though Vaſques take it for vnqueſtionable) that Iacob did truely worſhip the ſtone, but God alone preſente lapide, as Vide Naclantum epiſt. ad Rom cap. 1. loco citato. ſome of his ſect perſwade themſelues they honour God in the Images preſence, not the Image. Of many expoſitions, to this purpoſe, I might make better vſe againſt Bellarmine & Sacroboſcus than I can againſt Vaſques, who hath drawne the controverſie about Image-worſhip to ſuch a ſtrait and narrow iſſue, that by pinching him too hard or too haſtily in theſe paſſages, we may giue him opportunity to bruſh vs of, or occaſion him to ſtand at bay. Whereas if wee giue him leaue to take his own courſe through them, he will quickly run himſelfe ſo far out of breath, that we may eaſily overtake him on plain ground, or driue him into that net, out of which there is no poſſibility of evaſion. Be it granted then (to this end, and no farther) that Iacob did not onely adore God praeſente lapide, but ſalute or adore the ſtone withall, in ſuch a manner as Vaſques would haue Images worſhipped, together with their prototypons: will it hence follow that ſuch as frame their devotions by Vaſques his rule, doe not tranſgreſſe the law of God, doe not remoue the bounds of the ancient, or commit no more Idolatrie than Iacob did? Their pretended warrant from this inſtance rather proues, that the devill wrought the Romiſh
Church vnto Idolatry by the ſame fallacy which ſeduced the Heathens, rude Pagans, or vncatechized Chriſtians, vnto ſorcery. For what profeſſor of magicall ſecrets at this day is there, which cannot, which doth not pretend the like examples of Patriarkes or Prophets for their ſuperſtitious practiſes? As Satan is Gods ape; ſo Idolatry and ſorcery, (the two principall parts of his ſervice) haue their originall for the moſt part, from an apiſh imitation of ſome ſacred actions, rites or ceremonies vſed by Gods ſervants. He is a counterfeit Lord, and his profeſſed or domeſticke ſervants muſt be cloathed in ſuch liveries, as may beare ſome counterfeit colour of Saints garments. The reaſon why moſt men ſlide more eaſily and farther into theſe two ſinnes, than into any other (without all ſuſpition of any danger, oftimes with preſumption of doing well) may be gathered; partly from the propertie of mans nature aſſigned by the Philoſopher; partly from the Apoſtles character of the naturall man: Qui non percipit quae ſunt ſpiritûs Dei; who cannot perceiue matters of the ſpirit. Man by nature is of all creatures moſt apt to imitate, and the naturall man moſt vnapt rightly to imitate or expreſſe the ſuggeſtions or motions of the Spirit, which cannot be otherwiſe than ſpiritually diſcerned; much leſſe managed. Now he that hath no touch or ſenſe of the ſpirit, muſt needs remaine altogether ſenſleſſe of his miſtakings in imitating the ſpirit, wherein he glories no leſſe; than apes doe in counterfeiting man.
6. In matters of ſecular civilitie or moralitie, many things well beſeeme one man, which are very vncomely in another. Even in one and the ſame mans behaviour
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or deportment, many things are decent and lawfull whiles they are drawne from him by ſpeciall or rare occaſions; whoſe vſuall practiſe, vpon diſlike or no occaſions, becomes (according to the nature of the ſubiect) ridiculous or diſhoneſt. Now in ſubiects of higheſt nature, as in the ſervice of God or matters ſpirituall; the leaſt digreſſion or declination from propoſed patternes (though it be not ſo obſervable to common ſenſe) is far more dangerous, than a greater errour in moralitie; the precipitation once continued is irrecoverable. The beſt and moſt Catholicke remedie againſt the two fore-mentioned Catholicke miſchiefes, would be the ſerious obſervation of this generall rule: [Such actions as haue beene managed by Gods ſpirit, ſuggeſted by ſecret inſtinct, or extracted by extraordinary and ſpeciall occaſions, are then onely lawful in others, when they are begotten by like occaſions or brought forth by like impulſions.] Their purpoſed or affected imitation is alwayes vnſeaſonable and prepoſterous, and, by continuall vſe or cuſtome, becomes magicall or Idololatricall. Ionathan did not ſinne in taking an Omen (whether by the ſpirit of propheſing or by ſome inferior kinde of inſtinct) from his enemies invitations. For another to attempt the Vide Aug. quaeſt. 62. in Geneſ. like enterpriſe by warrant of his example, vpon like ſpeeches, would be a ſuperſtitious tempting of God; no better than a magicall ſacrifice. The ſame obſervation will fit the prognoſtication of Abrahams ſervant, ſent to be ſpeake his yong Maſter Iſaac a wife, Gen. 25. Cottoniola. vid. inter alios Varcevicium in Parall.
An Italian in latter-times of greater ſpirit than meanes, going out to his worke with his axe, whileſt a great Armie was paſſing by, comparing the hopeleſſe poſſibilities of
his preſent profeſſion with the poſſible hopes of a martiall life; out of this doubtfull diſtaſt of his preſent eſtate, whoſe beſt ſolace was ſecurity from bodily dangers,
frames a preſage vnto himſelfe not much vnlike vnto that of Ionathans,
and it was to throw vp his axe into an high tree, having conditioned with himſelfe, that if it came downe againe, he would take it vp and follow his wonted trade; but if it ſhould chance to hang in the boughs, he would ſeeke to raiſe himſelfe and his familie by the warres; as afterward he ſtrangely did: for he himſelfe became ſo great a Commander, that Sforza his ſonne, vpon the foundations which he had laid, did advance himſelfe to the Dukedome of Millaine.
For every repining diſcontented peazant to put the forſaking or following of his wonted calling vnto the like caſuall devolution, would be a tempting of God: to prognoſticate the ſame ſucceſſe, from experience of the like event; albeit he had opportunitie to try the concluſion, with the ſame axe, vpon the ſame tree, would be ſuperſtitious: to reſt confident in ſuch perſwaſions, would be to ſettle vpon the dregs of ſorcery. Charles the fift did once ſalute the Spaniſh ſhore, whereof he was, (vnder God,) the ſupreame Lord, in ſuch an affectionate and proſtrate manner, as his meaneſt vaſſall could not ordinarily haue ſaluted either him, or it, without juſt imputation of groſſe Idolatry. And yet I ſhould ſuſpect him to be way wardly ſuperſtitious or ſuperſtitiouſly peeviſh, that would peremptorily condemne this his ſtrange behaviour, of ſuperſtition, or cenſure it as ill beſeeming ſo heroicall a ſpirit, for the preſent; though at other times it might haue ſeemed, not
vaine or fooliſh onely, but Apiſhly impious. His late farewell to the warres and reſignation of the Empire, his longing deſire to giue ſolemne teſtimony of his loue to the Spaniſh Nation, his ſafe arrivall (after long abſence and eſcapes of many dangers) in that ſoyle, many of whoſe ſonnes had ſpent their liues in his ſervice, and wherein he purpoſed to ſpend the reſt of his life in the ſervice of his God, in that ſoyle, vnto whoſe cuſtody he then publickly bequeathed his bones, did extract theſe ſignificant and extraordinary expreſſions of his extraordinary and ſwelling affection from him. And ſuch expreſſions as are ridiculous or rather impious when they are affected or faſhioned by forced affection, are alwayes pardonable, for the moſt part commendable, when they proceede from an vnexpected inſtinct or vnmaſterable impulſion. All extraordinary diſpoſitions, as loue, ioy, ſorrow, or feare, whether naturall or ſacred, naturally deſire a ſpeedie vent, and that vent is fitteſt, which firſt preſents it ſelfe without ſeeking. The ſuddaine motions wherewith ſuch full paſsions ſeeke to expreſſe themſelues, are vncapable of rule or method. To put the characters of ordinary complement or behaviour vpon them; breeds greater violence or incumbrance, than gyues or fetters to a man diſpoſed to daunce, or manicles to one provoked to boyſterous fight. And as the Sunne in his ſtrength cannot directly ejaculate his beames vpon any body capable of heat and illumination, but others adioyning will be ſecondary participants of theſe qualities by reflection; ſo cannot our affections be ſtrongly and intenſiuely ſet vpon any object extraordinarily amiable or louely, but ſome
rayes or branches of them will redouble vpon thoſe ſenſible creatures which haue ſpeciall affinity with it, though of themſelues vncapable of any loue. Tender and endeared reſpects to mens perſons, will alwayes leaue ſome touch of gratefull affection towardes the place wherein we haue enioyed any memorable fruit of their preſence. Thus Andromache bereft of her yong ſonnes company, deſires his garments to reſt her vnwildie affections vpon them. Nor dare I cenſure this her deſire as vnlawfull, leſt I ſhould condemne the generation of the juſt. For did not old Iacob expreſſe the tender affection which he bare to the ſonne of his age whom he now never lookt to ſee againe, by kiſſing his coate? yet to haue hanged it vp about his bed or table, that it might receiue ſuch ſalutatiōs evening and morning, or at every meale-time, might haue countenanced many branches of ſuperſtition. Once and vſe it not, in moſt like caſes is the true rule of diſcretion; continuall vſe of that, which vpon all occaſions is not vnlawfull, degenerates (no man knowes how) into abuſe. God in his Law permits a kinde of ceremonious mourning for the dead, but preſcribes a meane withall. So then to mourne is naturall; but to mourne continually, or to feed our griefe by artificiall repreſentions, is ſuperſtitious.
7. To the inſtance of Iacobs worſhipping the ſtone: the internall ſenſe or touch of Gods extraordinary preſence, inſpired his breaſt with extraordinary paſſion. And to reflect or exonerate themſelues vpon ſenſible circumſtances, is altogether as naturall to the fulneſſe of thoſe affections which proceed from ſupernaturall cauſes, as to their fulneſſe, whoſe cauſes
are meerely naturall. The meere imitation of naturall motions is alwayes artificiall, never naturall. The imitation of ſuch motions or externall actions, as naturally flow from ſupernaturall inſpiration, is hypocriticall; artificially Sathanicall. Howbeit the Romanist cannot ſo properly be ſayd to imitate, as to invert Iacobs behaviour, whiles he ſeekes to raiſe his affections by ſaluting or adoring Images, or to tranſmit the affection which he ſo raiſeth, to God or the Saints by Images of his owne erection. This is in truth not to invocate but to conjure God or the Saints. The imitation (if ſo we call it) is as prepoſterous, as if a man ſhould ſtriue to propheſie or counterfeit viſions by affecting to ſpeake non-ſence, becauſe ſome Prophets in their viſions haue beene raught beyond their ſenſes. In fine, the ſcholaſticke ape, while he exactly imitates his maſter Satan that ſets him a worke, and his manner of worſhipping God by Images, hath the ſame proportion to Iacobs worſhipping (which he pretends for his warrant) that the voyces or motions of bodies aſſumed by wicked ſpirits, haue to the vitall motions or ſpeeches of living men. The one moue themſelues as the ſpirit which God hath implanted in them directs; the other ſuffer ſuch motions as malignant ſpirits put vpon them. The old Saracens adoration of a ſtone, may with better probabilitie be juſtified by Iacobs example, than the vſuall worſhip of Images in the Romiſh Church.
8. Many paſſages in the Fathers though cruelly rackt by the Romiſh Church, will reach no further than the former inſtance in Iacob. Adoration, in many of their languages, is no more than decent ſalutation.
The phraſes (as Vaſques obſerues) are with them indifferent, nor were they ſollicitous in what termes they expreſſed thoſe expreſsions of their loue or reverence vnto thoſe viſible obiects, which had affinitie with their extraordinary paſsions, or peculiar reference vnto God or Chriſt; as knowing the reſpect, which they tendred, to be voide of ſuperſtition when it flowed only from abundance of internall affection, or was drawne from them vpon ſpeciall impulſions. They did not affect ſubmiſſiue ſalutation, or that emphaticall expreſſion of their affections which they often vſed, as a part of religious dutie or daily worſhip, but as a point of decent behaviour. And decent behaviour doth change the ſubiect only, not alter its owne nature or forme, whiles it is vſed in matters ſacred. Nor is the habit of civill complement or good manners ſuch an vnhallowed weed, as muſt be laid aſide when we come into the Sanctuarie, or into places ſometimes graced with their extraordinary preſence, whom we reverence for their Religion and pietie. The vſe or frequencie of it notwithſtanding muſt be limited by iuſt analogie to the knowne or approved vſe of it in matters civill.
CHAPTER XXXVI.
The Arguments drawne from Iacobs fact, and the like examples anſwered by Vaſques himſelfe in another caſe, and by the Analogie of civill diſcretion.
1. WIth what ſecret ioy or exultation, the vndoubted ſight of our Saviours ſepulcher, of mount Tabor, or like ſacred Monuments would feed my ſoule and ſpirit; or in what externall teſtifications the abundance of theſe internall diſpoſitions would vent themſelues, I cannot tell, vntill I haue iuſt occaſion to trie them. But my heart (I am perſwaded) ſhould not afterward ſmite me much, if, vpon our firſt meeting, I ſaluted them in ſuch a manner as did I daily repaire vnto them, with purpoſe to tender them the like ſalutations, or to invite the former affections or exultations by kiſſing or bowing to them, would convince my conſcience of tranſferring the honour of God, to ſtockes and ſtones. The moſt learned amongſt our Adverſaries whiles they ſeeke to giue ſatisfaction to our obiections, are enforced, to acknowledge not onely the equitie of this libertie, which we grant, but the neceſſitie of the reſtraint (which to their preiudice) we make; from the authoritie of a ſtory more canonicall with them then with vs. For Mordecai to haue bowed his knees to a mortall man was not (even in Romiſh gloſſes vpon Gods Lawes given to the Iewes) altogether vnlawfull. Nor did Haman deſire to be adored Cultu latriae, though ſome Alanus Copus, Thomas Aquinas, Lyra, &c.
Romanists for want of
a better anſwere haue beene put vpon this ſhift. But their dreames Vaſques lib. 1. de adorat. diſp. 5. cap. 3. num. 156. &c.
Vaſques hath very well refuted. Firſt, becauſe Aſſuerus himſelfe never affected this kinde of honour, and Haman could not be ſo fooliſh, though ſo impious, as to exact greater honour than had beene done vnto his ſoveraigne. Secondly, becauſe Mordecai proteſted his readineſſe to doe Haman greater honour than was exacted, ſo his people might haue bin preſerved or advanced by his deiection. Yet to haue honoured Aſſuerus himſelfe, or any mortall man, with divine honour, had beene ſuch an open wrong vnto the God of his Fathers, as Mordecai would not haue done for prevention of any miſchiefe that could haue befallen his people. However; if the proteſtation of his readineſſe, to kiſſe the ſoles of Hamans feete, vpon condition the ſtate of his people might be thereby bettered: what truth is there in his pretence that being a Iew he durſt not bow his knee to Haman, leſt by ſo doing he ſhould tranſfer the honour of his God to a mortall man, ſpecially ſeeing the ſafetie of his nation was at that time ſo deeply indangered by refuſall of worſhip which had beene tendered by his religious aunceſtours not onely to Kings and Prophets of Iudah, but even to heathen Princes. To this ſcruple Vaſques ibid. n. 158.
Vaſques out of Caietane hath made anſwere very appoſitely for Mordecai and for vs; Noluit illud ſignum honoris praebere, quia indignum ei videbatur, vt ſolum reverentiae civilis gratiâ, niſi magnâ aliqua cauſa exigente, homini quotidie ſignum illud exhiberetur, non quòd lege Iudaioâ id prohibitū eſſet, ſed quia ex cōmuni conſuetudine non niſi magnâ aliqua ex cauſâ regibus et principibus illud ſignum exhibebatur: ſed ſoli Deo tanquam ſupremum cō
muniter
erat reſeruatū. At
que
hac ratione dixit Mardochae us, Timui ne honorem Dei, id eſt ſignum quod conſuetudine populi noſtri, dei cultui applicatum eſt, in hominem tranſferrem. The briefe or abſtract of his reply is this: The ſigne of ſubmiſſion which Haman exacted, was vſually tendered onely vnto God; to Kings or Prophets or others in preeminence very ſeldome, and vpon ſpeciall occaſions; as in teſtification either of vnuſuall ſorrow, or of thankfulneſſe more than ordinary. The truth of his obſervation is apparant out of Ruths behaviour to Boaz, of Iudeths to Holofernes, of Abigails and Mephiboſheths to David, and of the Captaines to Eliah. 4. King. 1. And albeit Haman was bent to doe the Iewes an extraordinary miſchiefe for Mordecais ſake; yet Mordecai had no opportunitie offered him by divine providence to prevent it by ſubmiſſion of himſelfe to Haman, but rather by ſtanding out againſt him. In this generall then, Vaſques and wee well agree, that ſuch externall worſhip as vpon ſpeciall and rare occaſions may be lawfully exhibited to ſome creatures, becomes Idololatricall by vſe or continuance, without concurrence of like occaſions.
The iſſue which wee deſire to joyne with him and his fellowes, from theſe grounds, ſhall be this Firſt, whether the homage, which they doe to Images be not in it ſelfe much greater, and, in reſpect of many circumſtances, far more ſolemne than Haman required of Mordecai? Secondly, whether the exhibition of it in Gods Temples be not more frequent and vſuall, than Mordecais occaſions and neceſſities of ſaluting Haman could haue beene in Aſſuerus Court?
Herein onely they truely follow Mordecais example, that they
ſeldome or never communicate Gods honour to ſecular Princes; but on ſtockes or ſtones they vſually beſtow all the ſignes of ſubmiſſion or other ſolemnities that can be appropriated to Gods ſervice.
2. The ſtrict tenour of Gods commandement, and that ſignificant character, whereby he expreſſeth his ſpeciall obſervance of mens demeanour in this point, evidently condemne the Romiſh Church of abominable Idolatry; yet in my judgement it doth no way preiudice the performance of ſuch externall reſpect, or ſuch teſtification of reverence vnto true reliques of Saints, or vncouth places (ſometimes extraordinarily graced with Gods preſence) as Iacob tendered vnto the ſtone. We ought in theſe caſes to moderate the impulſions which their ſight would procure, by the analogie of that libertie, which diſcretion and good manners grants vs in other points, wherewith the occaſions of Idolatrie haue moſt affinitie. For Idolatry is but a ſpirituall fornication or adultery. Now there is no man of diſcretion, though otherwiſe more iealous than he hath iuſt cauſe, but will permit his wife to ſalute his friends vpon ſpeciall occaſions, or at firſt meetings after long abſence. But ſuppoſe a wanton, vpon this libertie, ſhould preſume to continue the ſame ſalutations evening and morning, or moſt houres of the day, for a moneth together, and plead her excuſe from the analogie of Romiſh Catechiſmes in caſes of conſcience concerning ſpirituall adulterie, thus; Sir, I thought I might as freely kiſſe my friends and yours, at one time, as at another; at all times, as well as at any, ſo long as I kiſſe them onely with kiſſes of loue and kindneſſe, not of luſt and wantonneſſe.
Would this diſtinction giue iuſt ſatisfaction to any husband, no farther iealous than he hath occaſion? I thinke no Ieſuite would relie vpon it, if he ſhould be detected to be thus over familiar with another mans wife of better ſpirit. And yet in expreſſe denying the equitie of this apologie, they implicitly graunt that their mother doth preſume farther vpon the patience of the Almightie (who in this caſe hath proteſted his eſpeciall iealouſie) than any ſecular Strumpet dare, vpon the patience of her loving or doting husband. She hath done all the workes of a preſumptuous whoriſh woman, building her high places in the corner of every way, and making her high places in every ſtreet, and hath not bin as an harlot that deſpiſeth a reward, but as a wife that playeth the harlot, and taketh others for her husband
Ezek. 16. ver. 31, 32..
She is contrarie,
Other harlots receiue rewards of their lovers, which for the moſt part repaire vnto them. She compaſſeth ſea and land and rangeth through all the Courts of the great Kings dominion, with gifts in her hand to entice, with the ſacrifice of prayſe and hymnes in her mouth to enchaunt the chaſt and loyall ſervants of her Lord vnto her luſt.
And being deprived of their company proſtrates her ſelfe, evening and morning, all the houres of the day and night, vnto carved Images of both ſexes; with whom her Lord and husband hath ſo ſtrictly forbidden her all familiaritie. And yet, in pride of her whoriſh cunning, preſumes ſhee is able to bleare that all-ſeeing eye, vnto whoſe brightneſſe light it ſelfe is in compariſon but as darkeneſſe; to whom the moſt ſecret corners of darkneſſe ſhine more clearely than the noone-light doth vnto vs; if ſhee haue but leaſure to
wipe her lippes with this diſtinction, I did kiſſe thy ſervants, vnto whom I proſtrated my body, only with kiſſes of dulia, not of latria. The ſent of dead corps cannot draw the Vultures halfe ſo far, with ſuch greedineſſe, as every vnſavoury tale or ridiculous wonder doth her children, to feed their ſoules with the ſight of counterfeit and putrified reliques. The wiſeſt of her ſonnes are now become ſo fooliſh, as to publiſh with their mouths, what ſhe had long ſince ſaid in the pride of her heart:
Tuſh God was a iealous God in the dayes of the Synagogue his former wife, which wanted diſcretion and proued vnfaithfull: but this his new Spouſe, our holy mother the Catholicke Church, is more wiſe and gratious in his eyes, able to warrant whatſoever is done by her appointment; ſhe knows how to humor and pleaſe her loving husband, who is not like man that he ſhould be jealous of her carriage, that meanes no harme & cannot behaue her ſelfe amiſſe, though, to vnfaithfull eyes, ſhe may ſeeme outwardly to doe as wantons doe.
3. God indeed is never jealous as men are, without grounds of juſt occaſion, yet more tenderly obſervant of his ſpouſes demeanour in this kinde, than any husband is of his wifes; becauſe he knowes (as by his law he would giue vs to vnderſtand) that familiaritie or dalliance with ſtrange and wanton lovers, is not ſo powerfull to corrupt the weaker ſex, as kiſſing or ſolemne ſalutations of graven Images, is to pollute the wiſeſt ſoules, or to enveigle the ſtrongeſt faith. And vnleſſe we knew he had determined to confound the wiſedome of the wiſe, it would ſeeme more than miraculouſly ſtrange, how ſuch great ſchollers as are the
Ieſuites, ſhould be ignorant, that the viſible exhibition of Chriſt in the fleſh, makes all ſervice of graven Images more abominable in the Chriſtians, than it could haue beene in the Iew. It is a truth ſealed by the new Teſtament as well as by the Law, We heard a voyce, we ſaw no ſimilitude beſides the engraven Image of Gods ſubſtance, by whom, though he ſpeake moſt plentifully to the world, yet ſpake he nothing concerning Images. Neither is there any inſtance or matter of fact in all the new Teſtament, that can be pretended for worſhipping Images or other viſible creatures, with ſuch ſhew of probabilitie, as the former inſtance of Iacob may be. But whether Iacob did onely worſhip God, praeſente lapide, or whether he did in ſome ſort externally worſhip or coadore the ſtone with God; or whether he did make vnto himſelfe ſuch ſenſible atteſtation of his ſolemne vow, by anointing the ſtone, and erecting it into a pillar, as wee doe of our ſolemne oaths by kiſſing of the booke: I leaue it to the Reader; though for mine owne part I like this laſt forme of ſpeech the beſt.
But however mens opiniōs may vary concerning the forme of ſpeech, the matter moſt to be conſidered by all (which ſeemes to me a truth vnqueſtionable,) is this: If the wiſeſt or moſt circumſpect man on earth ſhould worſhip God in every place, after the ſame manner (for every circumſtance) that Iacob did God in Bethel; or, if the moſt accurate Anatomiſt of his owne thoughts or affections, ſhould take every ſtone into ſuch conſideration, whileſt he worſhippeth God, as Iacob did that ſtone: He ſhould become a groſſe Idolater without all helpe from any diſtinction, wherewith
the Romiſh Church can furniſh him. The truth is, that Iacob did ſo worſhip God in the preſence of the ſtone, as his poſteritie were bound to worſhip him before the Arke of the Covenant. Both worſhipped him in or by thoſe creatures, after ſuch a manner, as wee may not worſhip him in any created viſible ſubſtance, ſaue onely in that created ſubſtance wherein he dwelleth bodily.
The manner of his preſence (then) at Luz or Bethel, and in the Arke, were ſhadowes or pledges of his inhabitatiō in the man Chriſt Ieſus; in whom, were he preſent on earth, wee might and ought to adore God in ſuch a manner, as would be ſacrilegious to adore him in any other man or bodie.
4. But it is the propertie of whoredome as well ſpirituall as carnall, to lead ſuch as taſte her baytes with delight, like Oxen to the ſlaughter, without any apprehenſion of dangers approach, vntill death ſurpriſe them. Lots miſchance is become the Romiſh Churches perpetuall heritage; ſhe is ſo beſotted with the grapes of her owne planting, that ſhee knowes not what abomination ſhee commits, nor with whom. Like an harlot drunke in a common Inne, or a franticke whore in an open market, ſhe proſtrates her ſelfe to every paſſenger, and ſets open all the temples of God, whoſe keyes haue beene committed to her cuſtodie, that they may ſerue as common ſtewes for ſatiating the foule luſtes of infernall ſpirits; whom ſhe thither invites by ſolemne enchantments, as by ſacrificing and offering incenſe vnto Images. And finding pleaſure in the practice, dreames ſhee imbraceth her Lord and husband, whileſt theſe vncleane birds, encage
themſelues in hers and her childrens breaſts.
CHAPTER. XXXVII.
Whether graunting that it were lawfull to worſhip ſuch Saints, as wee vndoubtedly beleeue to be true Saints, we might lawfully worſhip ſuch as we ſuſpect to be no true Saints.
1. IF to honour true Saints and heires of bliſſe with prayers, temples, ſacrifices, and vowes, be Idolatrie; we ſhall want termes to expreſſe the abomination of their ſacriledge, in performing theſe points of ſervice vnto ſuch as the world hath either no warrant to account members of Chriſts myſticall body, or juſt reaſon to ſuſpect for ſonnes of darkeneſſe. In doubtfull caſes of this nature, ſome honeſtly minded Romanists vſed to conceiue their prayers with ſuch conditions as the French-man did his to S. Cuthbert, Si ſanctus ſis, ora prome, If you be a Saint, pray for me. It was a deſperate reſolution, better befitting an impudent Monke, than Sr. Sr
Thomas More in his Treatiſe of Invocation of Saints.
Thomas More, to cenſure this caution of ſcrupuloſitie, or to reject it as no leſſe ſuperfluous or vnmannerly, than this forme of requeſt vnto one of our living neighbours; If you be an honeſt man, I would requeſt you to remember me in your prayers; if not, I will not trouble you. The good Gentleman was out of his element, when he wrote controverſies in Divinitie; for he would haue ſooner taken an Apple in ſtead of an Nut at a banquet, than haue iudged two caſes of civill juſtice, ſo diſlike, as theſe which he here brings, by
one and the ſame rule of law. There is no man honeſtly wiſe, but would ſooner requeſt his prayers whom he knows to be diſhoneſt or of irreligious life, then beare a ſolemne teſtimony of his honeſtie or religion. Mutuall prayer, is a dutie enioyned vs while we liue together▪ the practiſe of it, is the beſt meane to make bad men good, and good men better. But men deceaſed, whether elect or reprobates, are vncapable of amendment, either by our prayers for them, or theirs for vs. Nor doe the Romaniſts enioyne vs to pray to ſuppoſed Saints, with purpoſe to encreaſe their happineſſe, or, as if they ſtood in need of our devotions. To pray for any whom it is lawfull publickly to pray vnto, is by their doctrine a foule diſgrace vnto the Saint; a point of infidelitie in the ſupplicant. Praying to Saints is by their opinion on our part a dutie or tribute wherewith we are bound to honour them: their prayers or interceſſions for vs, are Princely favours or graces which muſt be ſought, not as acts of debt or mutuall dutie, but by religious ſervice and ſupplication. Now, admitting it were lawfull to ſupplicate thus vnto S. Peter, or vnto others whom we beleeue and know to be true Saints; yet, in publike liturgies, to offer vp our prayers and vowes vpon our knees, either in honour of thoſe with whoſe liues and deaths we are altogether vnacquainted, or of thoſe whom we ſuſpect to haue lived and dyed not ſo well, as we could wiſh to doe our ſelues, is a ſinne, ſo much more grievous to good conſciences, than bearing teſtimony vpon oath for mens poſitiue honeſtie whom we know not; as ſtealing of treaſure out of the Church is in reſpect of ſimple theft or burglarie. Teſtimonies
given vpon oath require certaintie of ſence or experiment; and tendering of prayers as a tribute or honor, or in teſtification of our religious reſpect, requires certaintie of faith, that the partie to whom they are tendred, is worthy of them.
2.
The ground of this difference betweene praying to living men, and praying to deceaſed Saints, (which the ſuperſtitious Doctors ſeeke to conceale from the ſimple) may very well be gathered by analogie of Bellar. l. 3. de Sanctor. beatitud. cap. 9.
Bellarmines reſolution in another point of their ſervice. Promiſes (ſayth he) religiouſly made to living members of the Church militant, are but promiſes: but ſo made vnto Saints or members of the Church triumphant, they are truely and properly vowes. His firſt reaſon is, becauſe a vow is but a promiſe vnto God, and our promiſes vnto Saints are liker our promiſes vnto God than vnto the promiſes, which we make to mortall men. For, as that which we promiſe vnto God, is vnprofitable vnto him, but profitable vnto vs, and is tendered onely by vs in ſigne of honour and thankfulneſſe; ſo whatſoever we promiſe vnto Saints, it cannot profit them but our ſelues. Their happie eſtate ſtands in need of nothing that is ours; all that we offer and promiſe them, is in teſtimony of the honour which wee owe them, or in ſigne of our thankfulneſſe to them. But performance of our promiſes, either is or may be profitable to living men, becauſe mortalitie ſtands in neede of many things. Secondly, the Saints can haue no title to our vowes, Niſi quatenus ſunt Dij per participationem; but in as much as they are Gods by participation. Now we know the Saints which raigne with Chriſt to be
ſuch: but that ſuch as liue with vs, are partakers of the divine nature, wee may hope well, certaine wee cannot be. Thirdly, the Saints in heaven are happie, glorious, the ſonnes of God, Gods by participation, becauſe they are confirmed in their eſtate, and are not ſubject to change or Apoſtaſie; to both which all in this life having their bliſſe and glory rather in ſpe than in re, are (in his judgement) ſtill obnoxious.
From theſe reſolutions wee thus infer. If promiſes, then the prayers which we make to Saints, haue greater affinity with the prayers which we make to God, than with our requeſt to living men, that they would pray for vs. To ſpeake properly, we pray men, we doe not vſe to pray vnto them. But as vnto God, ſo vnto Saints, men of the Romane Churches catechizing vſe to pray, & that ſolemnly, becauſe they hold them Gods by participation. Now as we might not worſhip our redeemer Cultu latriae with divine worſhip, vnleſſe we were by faith aſſured that he were truely God: ſo admitting the invocation or worſhipping of true Saints Cultu Duliae, were warranted by the word of God; yet might we not worſhip any with this kinde of worſhip, without like certaintie of faith, that they are Gods by participation, or heires of glory. Had this great Clerke beene mindfull, in his third booke concerning the worſhipping of Saints, of what he had ſaid before in the firſt, he would in wiſedome haue concealed theſe concluſions. Or if he had in the firſt booke foreſeene the neceſſitie of this reſolution concerning vows, ſhame would haue made him diſclaime the practiſe of praying though privately vnto vncanonized Saints, whoſe lawfulneſſe, he there maintains
by the ſame plea, that Sir Thomas More vſed; Oramus viuentes etiamſi neſciamus eſſe Sanctos, cur non defunctos quando maiori ratione confidimus eſſe ſanctos, We pray living men to pray for vs, albeit we know them not to be Saints; and why not men deceaſed, whom we may on better reaſons hope to be Saints; though this we may not doe in publicke Letanies and ſacred Service? Now; they may not invocate ſuch Saints in publicke Liturgies, becauſe the Church hath forbidden it, otherwiſe Nazianzens Proſopopaeia, in his Panegyricke to Baſil or Athanaſius might haue beene a ſufficient warrant to haue conceived a publicke hymne in the ſame forme. But (as I ſaid) we pray living men to pray for vs, as we are readie to doe for them; we pray not vnto them; we giue no ſolemne teſtimony of their ſanctitie, whoſe ſinceritie we miſtruſt; though this were leſſe ſacrilegious and diſhonourable vnto God, then praying vnto them whom we know not to be Saints, albeit to pray vnto knowne Saints, were no ſacriledge. For what prepoſterous partialitie is this? that God muſt manifeſt his right to ſupreme honour by his workes of creation and providence; that our Saviour which died for vs, muſt plead his title to the like, by miracles, whileſt he lived; by his reſurrection from the dead, and glorious aſcenſion into heaven: and yet men that were ſubiect to the ſame paſſions as we our ſelues are, muſt be worſhipped after death, with ſuch worſhip as is more like to the honour which wee owe to God, than any reſpect or reverence, which is due to the beſt man living; and all this without any evidence of their ſanctitie, or juſt proofe of their right vnto ſuch obſequies.
3. The infinite extent of this Idolatry with ſuſpicious Saints in times paſt, is ſo well proſecuted by many, that it needs no long declaration. No Ieſuite will take the defence of the Churches practiſe vpon him. For reformation of ſuch palpable abuſes as no diſtinction can ſalue, all of them pleade a neceſſitie of having Saints canoniz
•
d, that is, of having their ſuppoſed incorporation into the Church triumphant authentickly publiſhed, and their worſhip authoriſed by the Church, whoſe teſtimony may ground certainty of faith. Bellarmine tells vs a ſtory, out of Sulpitius, of one that was worſhipped for a Martyr, whoſe ſoule notwithſtanding made his appearance before St
Martin, (who ſuſpected the ſervice as vnlawfull, becauſe not warranted by tradition of antiquitie,) and ingenuouſly confeſſed that it was the danmed ghoſt of a certaine robber, which had beene ſentenced to violent death by courſe of law. And Pope Alexander the third checkt ſome of his time, (nor were they altogether without blame) for adoring one as an holy Martyr, which had beene ſlaine in a drunken fray. But graunting this ſtory of St
Martin to be true, vnleſſe there be ſome authentike judges to determine, which are true revelations, which not; the doctrine of praying to Saints, being indefinitely allowed, it is altogether as likly, that many theeues might be worſhipped vpon falſe or pretended revelations, as that the worſhip of one theefe ſhould be recald by revelatiō made to St
Martin. Hath the Pope then paſſed this infallible cenſure vpon all the revelations that haue beene in this caſe pretended? or taken other order to ſecure the world from all poſſibility of impoſture? If he haue,
we would deſire to be acquainted with his determinations. In the meane time, we will enquire firſt whether the diſeaſe without ſome ſoveraigne medicine be not alike dangerous in Rome-Chriſtian, as it was in Rome-Heathen? Secondly, whether the medicine pretended by Rome-Chriſtian be applyed according to her owne preſcriptions? Thirdly, whether ſo applied it be not more deadly than the diſeaſe?
CHAPTER XXXVIII.
Rome-Chriſtian as vaine and fooliſh in making imaginary Saints, as Rome-Heathen in making falſe Gods.
1. THe ſolemne worſhip of See Section 3. cap. 18 par. 7. &c. and cap. 21. in the two laſt Parag. locall Saints, did either firſt begin or multiplie its firſt beginnings throughout theſe parts of the world with the inundation of Barbarians, as the Reader may gather out of Gregorie of Towers, and Beda, &c. Nor would I deny, that many of theſe late converted Paynims prayers to God, though conceived out of an opinion of the Saints mediations, were often heard; as the auncient Romanes, though their devotion were clad with Idolatry, as bones with fleſh, were often rewarded with ſuch temporall bleſſings, as God in juſtice denyed to other Idolaters, leſſe devout in their kinde. The Carthaginians might haue ſacrificed vnto Fortune for victory, or vnto ſtormes and tempeſts in their diſtreſſe, with worſe ſucceſſe, than ſome Romane Generalls did, becauſe their reſpect or eſteeme of divine power & providence indefinitely conſidered, was not ſo good.
So might thoſe prayers of the French Kings tendred vnto St
Martin, be ſometimes better heard, than the prayers which their enemies made vnto their Gods. All this notwithſtanding being granted, the decrees of ſolemne honour to their Images might be as Idolatrous as Rome-Heathens erection of Temples vnto fortune or ſtormes. In oppoſition to Atheiſme or irreligion God vſually accepts devotiō though tainted with ſuperſtition. And vnto this caſe, I will reduce thoſe prayers which that devout Virgin (whoſe chaſtitie Nazianz. in orat. pro Cypriano.
Cyprian, before he was a Saint ſought to expugne by helpe of magicke) preſented to the Virgin Marie in extremitie of conflict with foule luſtes. That prayers thus made, out of ignorance, whether to Saints or falſe Gods, haue ſometimes found ſucceſſe, is to be aſcribed to the abundant mercie of the true God: to continue the like practiſes, vpon theſe experiments, is the fruit of mans ſuperſtitious impietie, and hath beene the mother or nurſe of much Idolatrie.
2. As Fortune vpon experiments of good ſucceſſe in doing her ſervice had more Temples in Rome than any other God or Goddeſſe: ſo the bleſſed Virgin vpon ſuch relations as this of Nazianzene concerning the forementioned Compare this practiſe in Rome-Chriſtian with the practiſes of Rome-Heathen. Sect. 3. cap. 17. par. 2, 3, 4, 5▪ &c.
maid, hath beene preſented with more Ave Maries by maides and women (and that with better devotion) than God with Pater noſters. Though the lawfull honor which was given to her redounded to Gods glory: yet in honouring her more than him, they diſhonour him more, than if they adored fortune whom they cannot diſhonour, becauſe ſhe is not: but the bleſſed Virgin they much diſhonour in honoring her as a Goddeſſe, or a compeere of God; and her diſhonour
is by their owne confeſſion Gods diſhonour. But as to pray to her, ſutes beſt with womens deſires; ſo other perplexities or conditions of life had peculiar Saints, to ſymbolize with them; whoſe reſpect vpon particular occaſions or exigences, will (from the temptation before mentioned) be much greater than Gods, if their invocations may be permitted. From this opportunitie did the multitude of Rome-Chriſtians locall Saints exceed the number of Rome-Heathens topicke Gods. Thus as Rome-Heathen had a Goddeſſe for corne before it was ſprouted, another for it after it was come vp, a third for the ſtraw, a fourth for the knot, and a fifth for the eare; ſo hath Rome-Chriſtian one Saint for this part of mans body, another for that; one for the peſtilence, another for fevers, one for toothach, another for paine in the ſide, &c. And would not men, women, or children, deeply affected with theſe bodily grievances, pray as heartily and vow as devoutly to their ſuppoſed patrones as vnto Chriſt? It is vſuall with merry companions, when they heare gameſters pray for good lucke, to ſay; God was never good player at cards and dice. Every man in ſence of extreame paine, would be as readie to ſay; Chriſt I know is a good man, and hath experience of all infirmities, but we never reade that he was ſo much troubled with the tooth-ach, as S. Apollonia hath beene, or with the ſide-ach, as S. Roccha. Hath not S. Sebaſtian vpon theſe motiues bereſt him of his titles for his cure of peſtilence? An heathen that ſhould read Gods attributes of wounding and making whole, or Chriſts miraculous cures of all diſeaſes, albeit he neither beleeved one or other, would vndoubtedly beleeue, that
the hymnes which haue beene ſung vnto S. Sebaſtian, had beene conſecrated to the Chriſtians God and Redeemer; or they might well thinke that to avoyd the cenſure of Paganiſme, the Papiſts did honour their Aeſculapius vnder another name; or that out of envie to his vniverſall skill in curing diſeaſes, this Empyricke had beene ſet vp to eclipſe his fame and robbe him of patients in cure of the peſtilence.
Tu qui Deo es tam charus,
Et in luce valde clarus,
Sana tuos populos,
Et à peſte nos defende:
Opem nobis hanc impende
Contra morbi ſtimulos.
Thou who art a God ſo deare,
And in light exceeding cleare,
Health vnto thy people bring,
Vs from peſtilence defend:
Ayde vnto thy people ſend,
'Gainſt diſeaſes that them ſting.
3. Experiments regiſtred in the Records of Antiquitie pretended againſt vs, will confirme our obſervation, that as Conquerors vſually change the names of Townes and titles of Regiments, with whoſe emoluments or reall titles they grace their followers: ſo the Quare tum primùm illuxit, & invaluit ſplendor Chriſtiana pietatis, Toloſani proceres
•
ectorio inaurat
•
ſpeci
•
ſum fanum, antea Palladi dedicatum, Maria Virgini conſultiſsimè tranſcripſerunt: tum quia Pallas virgo ex Iovis paremis cerebro nata finga
•
ur, tum quia conſilio & opibus abundè fortunet mortales, & Maria virginitatem naturae obſtupendam etinuit, & in Dei Opt. Max. mente ante ſolem & tempora verſabatur, & aureā nobis aetatem prorſus reduxit, ac pariu m
•
rifico miſeros agroſ
que
proſperavit. &c. Forcat. lib. 1. pag. 32.
profeſſors of Chriſtianitie having expelled the
profeſſion of Paganiſme, before their hearts were thoroughly clenſed from the reliques of it, ſhared the dignities or ſigniories of the old Heathen Gods, amongſt the Saints or Martyrs, which they beſt affected. Thus was the Temple of Pantheon, that is, of all the Gods, with the rights or honours due vnto it, alienated by Rome-Chriſtian to all Saints, whoſe ſervice (by aequivalency) is celebrated as ſuperſtitiouſly by Rome Chriſtian vpon the day which wee ſolemnize in the memory of all true Saints deceaſed. The lake in Cyrene, which had beene Pallas her joynture and bare her name, was in S. Auguſtines time bequeathed to S. Marie, and inſtead of Tritonidis Palus, named Mariae Palus, that is, of Pallas her lake, made our Ladies lake. Civill modeſtie would not ſuffer latter ages to make the bleſſed Virgin Patroneſſe of Wantons; therefore was this part of Venus honourable office, beſtowed on Marie Magdalene,
See Chap. 28. par. 1. A vt maris ſtella.
and on one Afra; but Venus regencie over the Sea fell to S. Maries lot vpon as little ground, I ſuppoſe, as the Heathens had to entitle Venus to it.
Apollinis delubrum Clodoueus quintus Francorum Rex, eiecto numine amoribus illicitis infamato, Virgini Mariae veri ſolis genetricicō
ſecra vit. Forcat. lib. 5. pag. 669.
Venus orta mari mare praeſtat eunti
—Tranquillum.
Venus (as thought the Heathens) tooke nature and ſubſtance from the froth of the Sea, and the bleſſed Virgins name imports as much as a Sea or multitude of waters; and is enſtyled in their Liturgies Officium Beatae Mariae.
Stella maris. This will-worſhip begunne vpon theſe motiues, did multiplie Gods by ſubdiviſions (occaſioned from the diverſity of ſexes or other references) in as prodigious ſort as the Heathens had done. If the good-man pray
to Pelagius for the welfare of his Oxen, the good-wife would pray to S. Bride for the welfare of her Kine. S. Anthonies extraordinary and tender care over ſwine, could not content them without another peculiar & more immediate preſident of Sowes. Their ſhameleſſe and ſottiſh vanitie in this kinde, is proſecuted at large by others; the Reader, if it be worth his contemplation, may view it with leſſe paines than I can draw the Mappe or ſurvey of it. Amongſt others it is wittily ſet downe by the famous
St
David Linſey. Knight of the Mount or Lyon King at Armes, who for concluſion challengeth the Heralds of will-worſhip to blazon the difference, if any there were, betweene Heatheniſh and Romiſh Idolatrie. He though as well skill'd as any of his time in titles of honour, could diſcry no difference betweene their ſervices.
4. Rome-Heathen in the
〈 in non-Latin alphabet 〉
or full growth of ſuperſtition made he Gods of the maſculine, and ſhe Gods of the feminine names of affections, as Pavor, Clementia, &c. Rome-Chriſtian clothed imaginary Saints with formed names, fitted of purpoſe to their humors which were to worſhip them, leſt their marchandiſe ſhould want chapmen. For humorous affection is alwayes charitable to beleeue that hath reall exiſtence, whoſe imagination is pleaſant. It would be hard for any Legendary to produce the warrant of any Writer ſacred or eccleſiaſticke, why Vrbanus ſhould be reputed a Saint. Horace, I thinke, is the moſt canonicall Author he can alledge, Faecundicalices quem non fecere diſertum? Pleaſant companions were to haue a patrone as well as others, and none ſo fit for them as Vrbanus. As a coate given by the Herald makes a clowne
a Gentleman: ſo this name deviſed by a writer of Legends, was matter enough for men ſo diſpoſed to create a Saint out of it. Or perhaps ſome ſuch, as they name in ſports, had beene killed in a drunken fray, and taken for a Martyr of his followers. But out of queſtion ſome good fellowes in meere merriment ſet vp Gutmannus for the Warden of pudding-makers. The pedigree of many other ſolemnly worſhipped in times paſt, and in ſome places (perhaps) at this day, cannot be derived from any reall anceſtors, but had names from the matters, whereof they are ſuppoſed preſidents, as mammon in the Syriack and Plutus in Greeke. In mindes once wrought to this effeminate levitie and credulitie, the very ſight of emblematicall or hierogliphicall devices would make impreſſion of reall Saintſhips. Vnto this topicke we may refer the raiſing of S. Chriſtopher or mounting of S. George. Both in ſome Countries had beene adored as Gods, though but men of the Painters or Heralds making. That moſt naturall branch of ſuperſtition which had ſpread it ſelfe, like the Vine amongſt the Heathens (exemplified heretofore in Balak) did recover ſappe and leafe againe in greater quantitie in the Romane Church. The prayers which the bleſſed Virgin either could not heare, or would not graunt at Wincheſter, were ſo effectually heard at Walſhingham or Loretto, that the Ladie of Wincheſter, Walſingham and Loretto did in vulgar eſteeme, differ as much in perſon as theſe Townes did in place, and were conceipted to emulate each other no leſſe, than as if they had beene Ladies of diverſe families in the Princes Court.
5. This leaven of Gentiliſme, which had thus diffuſed
it ſelfe through the Romiſh Maſſe, or the Romiſh Churches pretended ſervice of God, and thus ſhared his heavenly regiment amongſt the Saints; (as Conquerors doe the Lands which they conquer, among their followers) making them not proprietaries onely, but in a ſort abſolute Princes within their Territories, and God onely a titulary Monarch of the whole or proprietary in ſome principall parts; after it had thus wrought downeward did in the iſſue reflect vpward. The intellectuall conceipt of Gods proper attributes, their prayers immediately directed to the Trinitie, to the Godhead or Chriſt, were tainted with a ſpice of that ſorcery or vaine obſervance, which was before obſerved in the Heathens. Some of their Liturgies argue as great a confidence in altering Gods attributes in their ſupplications, as Balaam did in the change of places for his ſacrifice. Of foure or fiue Letanies, which the Church of Ravenna had in S. Gregories time (but more corrupted ſince) all now abrogated, not for any ſuperſtition but for conformitie to the Romane Church, this here following was doubtleſſe the beſt; becauſe the writer of that Hiſtorie would not haue the patterne loſt, and the beginning is good, but all the reſt nought.
Creator mundi Deus, miſerere noſtri.
Hieronymus Rubeus in his Hiſtory of Ravenna.
Pater de Coelis Deus, miſerere noſtri.
Fili Redemptor mundi Deus, miſ: no:
Spiritus ſancte Deus, miſ: no:
Trinus & vnus Deus, miſ: no:
Rex regum miſ: no:
Rex exercituum miſ: no:
Archangelorum aeternitas miſ: no:
Bonitas Patriarcharum miſ: no:
Charitas ſacer dotum miſ: no:
Diuitiae Prophetarum miſ: no:
Electio Apoſtolorum miſ: no:
Fides Martyrum miſ: no:
Gloria Confeſſorum miſ: no:
Haereditas Levitarum miſ: no:
Iuſte Iudex miſ: no:
Charitas Poteſtatum miſ: no:
Lux Gentium miſ: no:
Miſericordia captivorum miſ: no:
Navigantium gubernator miſ: no:
Orphanorum paſtor miſ: no:
Pacis conditor miſ: no:
Qui es indultor, miſ: no:
Remiſsio peccatorum miſ: no:
Sanitas infirmantium, miſ: no:
Tutela virginum, miſ: no:
Conſolatio viduarum, miſ: no:
Excitatio mortuorum, miſ: no:
Initium ſaeculorum, miſ: no:
Zelus & corona Martyrum, miſ: no:
Salvator totius mundi, miſ: no:
Pacem & concordiam da nobis, Domine.
Sancta Maria, miſ: nob:
After a Catalogue of particular Saints and Sainteſſes firſt invocated by their proper names, and afterward by way of an vniverſall concluſion made vp out of the induction of particulars,
Omnes Sanctae virgines Dei interced:
Omnes ſancti & ſanctae deae interced:
They returne againe to Chriſt and ranke his attributes in a ſhort rime:
Chriſte fili dei vivi, miſ: no:
Tu es Deus omnipotens, miſ: no:
Qui in hunc mundum veniſti, miſ: no:
Qui pro nobis flagellatus fuiſti, miſ: no:
Qui in cruce pependiſti, miſ: no:
Qui mortem propter nos accepiſti, miſ: no:
Qui in ſepulchro iacuiſti, miſ: no:
Qui ad inferos deſcendiſti, miſ: no:
Qui tertia die reſurrexiſti, miſ: no:
Qui in Coelos aſcendiſti, miſ: no:
Qui Spiritum paracletum in Apoſtolos miſiſti, miſ: no:
Qui ſedes ad dexteram Patris, miſ: no:
Qui venturus es iudicare vivos & mortuos et ſeculum per ignem, miſ: no:
Miſerere nobis Domine, miſerere nobis:
Kyrie eleiſon.
6. Whiles I reade theſe and other Letanies vſed by the Romiſh Church, I cannot but congratulate the wiſedome and moderation of the Church wherein I was borne and baptized; which hath ſo well extracted the ſpirit of primitiue devotion from the groſſeneſſe of later and declining ages ſuperſtition. Theſe admitted new Mediators into their Liturgies, with as great facilitie, as our corporations doe ſtrangers, (whom they would haue graced) into their fraternities, or as Vniverſities doe Students into their Regiſters. Gregorie the Great had crept into this Letanie of Ravenna, (as mine Author thinkes) after his death, but it ſeemes they had allotted him his place whileſt he lived; otherwiſe
they might, without offence vnto poſteritie, haue ſet him below S. Hierom and S. Auguſtin. Our Letanie, as it admits no compeers with Chriſt, no ſecundary Mediators or Interceſſors; ſo it vſeth no interpellations of him or any perſon in the Trinitie, but ſuch as well becomes the ſinceritie and gravitie of orthodoxall devotion. Howbeit, the next point I am to proſecute, is the ill ſucceſſe, which the Romiſh Churches intended reformation of abuſes in praying to Saints hath found, not the good ſucceſſe of our own: of which in this place I haue no more to ſay, ſaue onely; The Lord of his mercy grant, that we may be as well inwardly as outwardly conformable to the good orders which our religious Aunceſtors haue preſcribed.
CHAPTER. XXXIX.
That the medicine pretended by Rome-Chriſtian for curing the former diſeaſe, did rather increaſe than aſſwage it.
1. AS ordinary Biſhops haue their diſtinct dioceſſe without which their paſtorall ſtaues cannot reach: ſo ſome Saints were particularly honoured in this or that Province, not in others. Every Biſhop, by cuſtome more auncient than the Romiſh Religion which now is, might haue enjoyned his flocke to do homage vnto Saints of his owne erection; though to binde the whole Church vnto the ſervice of any hath beene an act of oecumenicall juriſdiction, ever ſince this cuſtome came vp. But to permit the ſame libertie to every
Biſhop within his Dioceſſe, which the Pope challengeth over the whole world, ſeemed too much vnto later Popes. For Alexander the third and Innocent the third, ſeeing the abuſes which grew by this licentiouſneſſe, made a reſtraint that none after their times, ſhould be enrolled in the Catalogue of Saints or worſhipped, though in ſome particular Country or Province onely, without the approbation of their ſucceſſors. So approved, it was a point of ſacriledge to deny them ſolemn worſhip, or doubt of their admiſſion into the Church triumphant. To inveſt the ſoules of men deceaſed with robes of glory, is by this reckoning but an exerciſe of the ſame authoritie, which giues Biſhops their palls: we will ſuppoſe ſo. But did Baſil, Ambroſe, Hierom, Auſtin, Gregorie the Great, or others adored for Saints by the Catholicke Church Romane, attaine to this dignitie by any Popes donation? Were they as ſolemnly canonized as S. Bernard, S. Thomas Becket, S. Francis, S. Dominick, S. Thomas of Aquine, or ſome others that died ſince Innocent the ſecond? If they were not; either the Popes approbation is nothing worth, or S. Francis and S. Dominicke are ſo much better Saints, than Hierom, Ambroſe, or Auſtin, as it is worth. Or were theſe men of ſuch extraordinary worth that they needed no Papall teſtimony? Rather to affirme this were to deny the Popes Supremacy: a point of greater danger in Rome, than to ſay in England any could be made Dukes or Earles without the Kings Maieſties conſent or approbation. How then came theſe reverend Fathers by ſuch honour, as hath bin done vnto them for many hundreth yeares by the vniverſall Church? More by cuſtome than by
expreſſe law or ſolemne warrant. Bellar. de Sanct. beat. lib. 1. cap. 8.
Bellarmine out of Aquinas, prima ſecundae quaeſt. 97. Articulo 3. giues vs to vnderſtand, that as cuſtomes in other caſes haue the force of lawes, from the tacite conſent of the Prince (without which they haue no force at all; but rather antiquitie of errour and continuance of corruption:) ſo the worſhip of Saints though brought in by the generall cuſtome of particular Churches, hath iuſt force and authoritie either from the expreſſe or racite approbation of the Pope. He is the ſole ſpirituall MonarchBellar. ibid.. I haue often read it (though I never beleeved it,) that the viſible head of the Church ſpeaking ex cathedrâ, cannot erre in matters of faith: but I never ſuſpected it had beene any where written what now I read in Bellarmine, that the bodie of the Church cannot erre in matters of fact, made publicke onely by example and cuſtome, (whoſe originall is more hard to be found out than the head of Nilus) if it ſhall pleaſe the Pope to be ſilent or not to pronounce againſt them ex cathedrâ. But we muſt ceaſe to be men, before we can beleeue his Holineſſe to be ſuch an omnipotent God, as can make all them Saints whom the people throughout moſt Churches haue made choice of for their Patrons. Such abuſes as bad cuſtome had brought into ſome places about the time of Alexander the third, might, for ought we know, haue overſpread many Churches in times before.
2. But if the Popes approbation be ſufficient to warrant the publicke adoration of Saints, Alexander the third was two wayes too blame.
Firſt, in ſeeking to reforme the abuſes or bad cuſtomes of moſt particular Churches; ſeeing theſe by his connivence
would haue beene no abuſes, or by his approbation lawfull ſervices. Secondly, in ſo applying his medicine as there was no likelihood but it ſhould rather exaſperate, than aſſwage the preſent diſeaſe or prevent future contagion.
For how far did he reſtraine the people from wonted ſuperſtition? Did he prohibite all men to preſent their devotions vpon their knees, or to vow pilgrimages to any that were not canonized by him or his Succeſſors? No; in that the words of the Decree expreſly forbid all publike worſhip of Saints not canonized; the Interpretors gather, it was his purpoſe to allow them private worſhip. They may yet haue houſhold Saints of their owne chooſing, to whom they may tender all the points of religious obſequies hitherto mentioned, not in ſecret onely, but as many looking on as lift, ſo it be not in the open Church or in ſolemne ſervice. For publicke worſhip, (ſuch as in that Decree is onely forbidden) is not oppoſed to ſecret or private worſhip, where none beſides God and good friends be preſent. The prohibition of it, vnleſſe the penaltie be great, and the enquirie ſtrict, licenceth any worſhip, that is not tendred in the name, & as the inſtitution of the whole Church. Now, as Printers ſometimes gaine more by forbidden bookes, then by ſuch as are authorized for publicke ſale: ſo hath the divell found opportunitie to enlarge his ſervice, by this vnſeaſonable reſtraint of it. The vniverſall prohibition to worſhip any for Saints in publicke Liturgies that were not canonized, hath, by a kinde of Antiperiſtaſis, intended the peoples ſuperſtitious bent to worſhip more private Saints than otherwiſe would haue beene thought on, with
greater devotion in their chambers or private chappells, than if their open ſervice had beene authorized in Churches. A man may take a deadly ſurfeit as well at home as at a publicke feaſt; and ſpirituall ſurfeiting or drunkenneſſe being the diſeaſe, which Pope Alexander ſought to cure, his preſcript was no better, than if a Phyſician ſhould ſtrictly charge an intemperate glutton or drunkard to be abſtemious at great feaſts abroad, leaving him to his bellies diſcretion, at his owne Table or amongſt his companions in private meetings.
3. This our judgement (by theſe Analogies) vpon Pope Alexanders ſucceſſe-leſſe medicine, wants not approved experiments. For the intollerable abuſe of ſubmiſsiue ſervitude to a numberleſſe rout of baſe & obſcure private Saints, was never greater, never more riſe than in the ages betweene the reformation pretended by Pope Alexander, and Luther. And (it ſeemes) the Seſſ. 25. de Invocatione.
Trent Councell was partly of this minde, in that to Biſhops within their Dioceſſes, it leaues more authoritie in judging of miracles, in admiſſion of new reliques, in ſetting vp new faſhioned images, than the former decree (by Bellarmines interpretation) did. Yet if any doubtfull caſe, or queſtionable abuſe of greater moment, ſhould any where happen: the conſent and adviſe of the Metropolitan and other neighbour Biſhops muſt be demanded in a provinciall Synode, before the Biſhop of the Dioceſſe take vpon him preciſely to determine one way or other; alwayes provided that no novelties or rites, before vnuſuall in the Church be eſtabliſhed before they know his Holines pleaſure.
CHAPTER XL.
That the medicine on which the preſent Romiſh Church doth now relie is worſe than the diſeaſe it ſelfe. That they make the Pope a greater God than the Heathen did any other God beſides Iupiter.
1. FRom this poſitiue decree we may infer, that not all their private doctors onely, as Valentian and Bellarmine in the name of the reſt avouch, but their whole Church repreſentatiue, the Councell and Pope, joyntly agree in this concluſion, Whatſoever religious rite or forme of worſhip is once approued by the Pope (thus conſulted) may not be ſuſpected of ſuperſtitiō, &c. And when the Councell profeſſeth their deſire, that all ſuperſtition may be abandoned in the inuocation of Saints, the adoration of reliques, or worſhipping of images; their meaning was, as if they had prayed that the Pope would approoue of whatſoever the people ſhould publickly practiſe; for it is but another part of the former concluſion, that all whom he ſhall vouchſafe to canonize, may be lawfully adored by the vniverſall Church in publicke and ſolemne Liturgies; ſo that to worſhip ſuch, is now more neceſſary than it was before.
2. Never had the infernall powers, ſince their fall, ſo juſt occaſion given them by any creatures, of inſultation and triumph at the wonderfull ſucceſſe of their policies, as by theſe latter Romaniſts; who as well by
Apologizing for their ſuperſtition towards the dead (whereof others haue chalenged them,) as by ſeeking to reforme ſome groſſe abuſes whereof themſelues were aſhamed, haue beene fetcht over to commit more deteſtable and more blaſphemous idolatry with living men, than any Heathen ever did with their deceaſed Heroicks, with their falſe Gods, or true devills. Such as worſhipped thoſe beaſtly Romane Emperours, whom their Succeſſors conſecrated, were not bound to beleeue, nor could their Succeſſors perſwade themſelues, that the Senate could not erre, or doe amiſſe in decreeing divine honour to them. That people not knowing what faith meant, did onely as their chiefe Magiſtrates commanded them, nor did theſe command all throughout the Empire to be partakers with them in their idolatrous worſhip. But now to diſpute whether the Pope doe well or amiſſe in canonizing men after death, whom he knew not living; is held a point of hereſie or infidelitie. His abſolute infallibilitie as well in declaring who are Saints, as in determining what honour is due vnto them, is preſt vpon vs as a Maxime of faith. And is not this to worſhip him with divine honour? That conceipt which the old Romanes had of their conſecrated Emperours, came as farre ſhort of this divine excellency, which Papiſts imagine in the Pope, as the Iewes opinion of their Meſsias whom they expected ſhould be a King, doth of that eſteeme which true Chriſtians make of Chriſt, whom they adore as God. The ſuperſtitious knowledge, or rather the practicall ignorance of the true God differeth no otherwiſe in Rome-Heathen
▪ and Rome-Chriſtian, than the ordinary knowledge of
Chriſt in the old Teſtament and in the New. The idolatry of Rome-Heathen agrees with the idolatry of Rome-Chriſtian, as the type or ſhadow with the body or ſubſtance.
3. Bellarmine giveth Melancthon the lye for ſaying the Romiſh Church aſcribes a divine power to Saints in knowing mens thoughts. I aske them, not knowing our thoughts, how can they know our petitions? No Catholique (ſaith he) did ever teach, that they know our prayers as they are cōceived in our minds, but as they are in God, who reveales them to his Saints and Angels. He would not thus fiercely avert the imputation of the Antecedent, vnleſſe he knew the inference to be legall and vnavoydable. To pray then to Saints, out of preſumed beliefe that they know the ſecrets of our hearts, were by his confeſſion to aſcribe a divinitie vnto them, and to worſhip them with divine honour: plaine idolatrie. Therefore they pray vnto them out of aſſurance that God who ſees our hearts, acquaints them with our hearts deſires. Yet that one Saint, that every Saint ſhould by this meanes know every mans prayers, that is enjoyned to pray vnto them, neceſſarily ſuppoſeth a participation of that infinite knowledge, which is incommunicable. To ſee the ſecrets of mans heart, is one of Gods peculiar titles. If Saints by enioying his preſence, enioy this ſight; no reaſon can be conceived why in ſeeing him they may not ſee all things that are in him, all that he ſees. And ſo they ſhall not be onely Gods, but (as was obſerved before) Gods Almightie by participation. But admitting that all ſuch as enioy Gods preſence doe heare our prayers; I demaund what
ground of beliefe Romane Catholiques can haue that many whom they muſt pray vnto, are partakers of Gods preſence? Onely this; The Pope hath canonized them. But ſeeing the world is full of diſſimulation and hypocriſie; ſeeing men are partiall to giue better teſtimony of ſuch as they ſeeke to preferre, than they can deſerue: how can his Holines know them to be true Saints, vnleſſe he know their hearts by better teſtimony than humane? As a Chriſtian, he knowes that onely the pure in heart enioy the bleſſed ſight of God. But how can he ſo infallibly know, as becomes a Pope, whether ſuch as lived in England, in Spaine, in Aſia, America, or other remote parts of the world, were pure in heart or but hypocrites? If he may erre in this knowledge, the people muſt erre in practiſe.
4. Their reſolution of this point comes to this finall iſſue. Saints celeſtiall ſee our hearts in ſeeing God. Romane Catholiques ſee the integritie and puritie of their hearts, whoſe faces they never ſaw, in the Pope or by reading his decrees. He ſtands as God to them on earth, as the true God is to the Saints in heaven. He knowes as certainely who goes to heaven, and what they doe there, as God knowes what is done in earth. And out of this confident beliefe of his infallible all-ſeeing ſpirit, his creatures pray to S. Francis, Dominicke, Aquinas, as vnto ſecondary or intermediate Interceſſors, with the ſame aſſurance of faith, that they doe to Chriſt, as to their principall Mediatour. And reaſon they haue ſo to doe. God Almightie hath ſaid that Chriſt is in heaven; and the Pope hath ſayd of Aquinas, Dominicke, or ſome
other, they are in heaven. Thus like fooliſh Mariners or Freſh water Souldiers, after they had beene long carried vp and downe with the blaſts of vaine doctrine, fearing ſhip-wracke in the open Ocean of former ages idolatrie, (and yet aſhamed to returne to the Haven whence they looſed, leſt wiſe men ſhould laugh at them) they put in at the jawes of hell for Harbour.
SECTION V.
Of the tranſformation of the Deitie or divine power in his nature, attributes, word, or will revealed.
CHAPTER XLI.
Tranſformation of the divine nature doth iſſue from the ſame originall or generall fallacie, from which Idolatrie and multiplicitie of Gods was obſerved to iſſue, Chapter 17.
1. AMONGST the Heathen, many, who did not altogether ſo vainely multiplie their gods, did moſt groſſely miſfigure the divine nature or God-head. The common roote to both theſe branches of errour, but from which the latter doth more directly ſpring and take more kindly, was proneneſſe to conceiue of matters heavenly and inviſible according to the beſt forme or patterne, which they had of matters viſible or earthly. Now to be ſole Lord of the whole earth, without conſorts of like nature, would be a life (to the wiſeſt and healthieſt of men) moſt irkeſome. And the Philoſopher out of a popular opinion, either of his
owne or times more auncient, makes competent ſtore of friendes or alliances, neceſſary ſupporters of faelicitie. Now as that happineſſe which in this life they hoped for, ſuppoſed friends or other contentments; ſo the common notion of the God-head included in it a conceipt of happieſt life. Iupiter himſelfe, by whoſe provident care and magnificence, the ſecuritie and good eſtate of all the reſt was procured, and their neceſſities abundantly furniſhed, could not in their opinions ſufficiently enjoy himſelfe, or be
〈 in non-Latin alphabet 〉
without aſſociates. Hence they imagined ſuch a correſſpondency between him and other gods or goddeſſes of meaner ranke, as is betweene the father of every familie, his wife and children and other domeſtickes: or as is betweene the chiefe of every Tribe or Clan, and his alliance or dependants; or at the beſt ſuch as is betweene Princes and the ſeverall orders of their Nobilitie. All the difference for the moſt part apprehended by them, conſiſted rather in the diverſitie of degree or order, than in any difference of nature. Parallel to their ſeverall notions of felicitie (whether private or publique) were as well the nature and attributes of the greateſt God, as his manner of governement proportioned. The forme of celeſtiall regiment was by moſt voyces held Monarchicall or Royall, becauſe that by conſent of Nations was eſteemed beſt. Howbeit in as much as Tyrannicall abuſe of Kingly authoritie had made it odious, it ſeemed good to haue it tempered in heaven, as it vſually was on earth, by admixture of Ariſtocraticall Subpeeres, by Tribunitiall inhibitions of fates, or interceſsion of other imaginary powers ſuppoſed as abſolute for ſome particular
purpoſes, as Ioue himſelfe was for right diſpoſing the vniverſall Such as held externall feature no ſmall part of their felicitie, imagined the Gods and Goddeſſes to be of moſt rare and admirable feature. But the belly had neither eyes nor eares, nor can it be pleaſed with pleaſant ſonets though of feaſtings, or with faireſt pictures of daintieſt meates. Men pinched with hunger or ready to periſh for want of looking to, haue ſmall deſire of wealth or greatneſſe, ſaue onely for bettering their fare or attendāce. Such ſmell-feaſts, as Homer was, or rather ſuch as he ſought to pleaſe, or ſet forth vnto vs, conceived the life of their Gods to be ſuch, as themſelues would haue led, had they beene in their place. The greateſt part of heavenly joy ſeemed to conſiſt in the quinteſſence of ſuch delicates as they had ſeene or taſted, or in the magnificent varietie of royall ſervice. Not much better was the degenerate Iewes conceipt of the ſacrifice appointed by their God. For that reproofe; [Thinkeſt thou that I will eate the fleſh of Bulls, or drinke the bloud of Goats?] ſeemes to argue a like faultineſſe in them of meaſuring the Almighties delight by their owne appetite.
2. Others out of a Philoſophicall deriſion of high prized vanities or ſuperfluities, tranſformed the nature of the Gods into that diſpoſition, which liked them beſt. Vacancy from care was the body, innoxious merriment or recreation the ſoule of that happineſſe, which they affected as their portion in this life: the whole world was to them but a ſtage, wherein Princes and Stateſmen ſerved as Actors, the alteration of States and Kingdomes, but matter of Comoedie to feede their phantaſies and paſſe the time. Agreeable
to this humor their opinion was, that the chiefe vſe or care the Gods had of men of beſt wit, place, or faſhion was no other, than men had of Apes or Munkeies, or then great ones haue of fooles and jeſters, or Lords of miſrules; which kinde of ridiculous creatures are ofttimes better kept and attended, then befits their qualitie, meerely for their ſport that maintaine them.
3. Such as had rightly valued the ſecret joy of contemplation in regard of all other contentments or ſolaces of mortalitie, reſted ſecure they had done the divine nature no wrong, but grace rather, in admitting it to be chiefe ſharer in this kind of pure delight. Ariſtotle thinkes, that if the ſweetneſſe of that ioy, which ſomtimes had raught his ſpirits, could be continued freſh and liuely without interruption of contrary diſturbances, defatigation, or ſatietie, it might make vp ſo full a meaſure of felicitie, as might well befit the principall mouer, or ſupreme diſpoſer of the heavenly Orbes, that is the ſupreme power, which he knew or did acknowledge.
4. Out of the groſſeſt ſpeculations of heathen concerning God much matter of no vulgar conſequence might be extracted. Howbeit the beſt of their wiſedome was alwayes mingled with folly, and the pureſt truth, that can be found in their writings, ſtill detained in vnrighteouſneſſe. As in that booke De Mundo ad Alexandrum (aſcribed to Ariſtotle by greater authorities of the auncient, then will eaſily be overſwayed by noetericall Criticiſmes, or moderne coniectures) how many paſſages be there conſonant to Chriſtian truth about the vnitie, the wiſedome, and glory of the God-head: and yet while he ſeekes to ſurpaſſe himſelfe
in exemplifying the excellency of divine Maieſtie, he finally tranſformes it into the corrupt likeneſſe of the Perſian Monarchie. To reſerue cauſes of principall importance to the Prince, referring others of ordinary moment to the inferior Iudges, was a point of wiſedome apprehended by the auncient heathen, yet quickly aſſented vnto by Moſes, the man of God and chiefe governour of his people. This adviſe, which he followed vpon neceſſitie, was afterwards entertained by ſecular Princes as the mother of eaſe or nurſe of pleaſure; by many improved to the maintenance of their Maieſtie. The author of the former booke could meaſure the Perſian Monarches greatneſſe by multitude of ſubiects and amplitude of dominions. But to match theſe with an equall extent of provident care for the good of moſt particulars, was to diminiſh his pompe or glory; a great impeachment to his happineſſe. Glorious and happie he rather ſeemed in this, that having the abſolute commaund of ſo many, he needed to trouble himſelfe with the governance onely of ſome few Provinces, by nature more choyſe and delicate, much beautified by art, as ſo many pleaſant gardens to entertaine his royall preſence with varietie of delight. The charge and over-ſight of others, affording leſſe ſolace and more toyle, was aſſigned to Vicegerents; whoſe accompts (if called they were at any time to account) were as ſpeedily diſpatched, as the briefe inſtructions for their proceedings were given. This over-prizing the contentments of Monarchicall life, whoſe practiſe could plead no warrant beſides the limited perfection of humane excellency, occaſioned a like tranſfiguration of the divine Maieſtie
as well in the Latines, as in the Graecians: Magna Dij curant, parva negligunt. Cic. 2. de natura Deorum prope finem. The Gods haue a care of great matters, but neglect the ſmaller.
Non vacat exiguis rebus adeſſe Iovi.
He who had made the earth and all therein, muſt leaue the charge and government of it and all the reſt of this inferior tumultuous Globe (as little beſeeming ſo great a Maieſtie) vnto his Angells or Deputie-gods. The ſuper coeleſtiall region muſt be to him as was Suſa or Ecbatana to the Perſian Kings, not onely the ſole garden of his delight or totall ſphere of his reſidence, but the compleat horizon of his glorious ſight: the immortall inhabitants thereof, the onely pupills, of whom, without diſparagement to his dignitie, or impairement of his ioy or happineſſe, he might vouchſafe to take immediate and perſonall charge.
5. Some reliques of this Gentiles error, which had beene abandoned vpon the promulgation of the Goſpell, haue beene broacht againe in Schoole-diſputes, which vſually ſmell too much of thoſe Heatheniſh Caskes, whence much of them is drawne. Vorſtius his deniall of the vbiquitie or abſolute immenſitie of the divine nature, or his eſſentiall coexiſtence to every place, whether reall or imaginable, hath beene diſtilled out of the very dreggs of the former tranſformation. Nor doth theſe Schoole-mens doctrine reliſh better, which after a formall diſcuſſion of an vnqueſtionable truth; (Whether Gods providence extended in particular to flies or gnatts or ſuch like diminutiue creatures, as may rather ſeeme fractions, or ſcattered offalls of Gods working, than any entire or directly
intended ſubſtances) haue finally determined for the negatiue. But were the whole hoſt of flies or gnatts or baſer creatures in perſwaſion of the vulgar once exempted from Gods peculiar juriſdictiō, parties much moleſted with them would eaſily be tempted to elect a new Preſident for them, and ſo Beel-zebub or Iupiter muſcarum abactor might in time recover his wonted rites by vſurpation.
CHAPTER. XLII.
A parallel betweene the Heathen Poets and moderne Romane Legendaries; betweene Heathen Philoſophers and Romane Schoole-men in their tranſformations, or miſperſwaſions of the divine nature, ſpecially of his goodneſſe.
1. TO proſecute all the tranſformations of the Deitie made or occaſioned by heathen Poets or Painters, would be an endleſſe worke. Nothing more commō, though nothing in them more abominable than the repreſentation of ſuch factious contentions or of ſuch ſiding and banding betwixt the Gods, betwixt Iupiter himſelfe and Iuno his ſuppoſed Conſort; as they had obſerved in ſecular States or Societies. Premente vno, fert Deus alter opem, One God protects the partie which another perſecutes. Vulcan is againſt Troy, and Apollo ſtands for it. Iuno with the helpe of Eolus perſecutes the Troians by Sea, after the Graecians had driven them out of their owne Land. And whileſt ſhe expoſtulates with Iupiter like a ſmart Huſwife that takes
her ſelfe for quarter-Maſter over her owne family,
See Virgil in that paſſage: Triſtior, et lachrymis oculos ſuffuſa nitentes, &c. Virgil Aeneid. l. 1.
Venus pleades Aeneas cauſe whom Iuno perſecutes, with ſuch importunitie that Iupiter himſelfe is enforced to humor her with ſuch curteous language and faire promiſes, as a tender hearted father would vſe vnto his darling Daughter much offended or caſt downe with diſcontent.
2. It will be no paradoxe I hope to affirme or ſuppoſe, that the preeminence of the onely ſonne of God over the Saints whether in heaven or on earth, is or ought to be in Chriſtian Divinitie much greater than Iupiters preeminence in Heatheniſh Theologie was in reſpect of other Gods. Notwithſtanding the fabulous Romane Legendary makes inferior Sainteſſes ſuch Conſorts to our Saviour, as Iuno in the Heathen Poets Divinitie was to Iupiter. In reſpect of the bleſſed Virgine, whom they make Queene-mother and Regent of Heaven, He is but as the yong Prince or pupill, whom this his ſuppoſed Gardianeſſe may and doth giue in marriage to her hand-maides. The whole ſolemnitie of the marriage betwixt him and S. Catharine, beſides the hiſtoricall narratiō as authentique to them as the Goſpell, is ſo liuely repreſented in moſt exquiſite cutts, as every credulous Romane Catholicke might if neede were be readie to make affidavit, that hee ſaw the bleſſed Virgine giue Ipſ
•
bacc
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analibus mundo in v
•
t
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a effuſo, oranti apparet Chriſtus eum S. S. matre virgine, D Paulo, S. Iohanne Evang. B. Dominico & Davide Rege
〈◊〉
pu
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ſante, De
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a
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a virginis dextram Chriſto porrigit, qui eam ſibi in ſponſam ſuſcipit &
〈◊〉
a
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lo pretioſo exo
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nat. D. Catharinae Senenſis Selectiora miracula formis Aeneis expreſſa A
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verpia apud Philippum Gallaeum. 1603.
S. Catharine in marriage to her ſonne, that he ſaw Chriſt putting the ring vpon her finger, and that S. Paul, S. Iohn the Evangeliſt, S.
Dominick and King David were preſent at the marriage, King David playing vpon the Harpe or Pſalterie. Had this ſtory beene extant onely in ſome auncient Legend before Luthers time, I ſhould haue ſpared the mentioning of it, but finding it in a booke dedicated by a Dominican Fryer to the Provinciall of that order throughout the lower Germanie, and licenced to the Preſſe at Antwerp within theſe two & twenty yeares, I leaue it to the Readers conſideration, whether Romiſh Monaſteries be not priviledged from the reformation of ſuperſtition pretended by Pope Innocent the ſecond, by Alexander the third, or by the Trent Councell. And leſt Rome-Chriſtian ſhould be out-vied by Rome-Heathen or other Heathens fooliſh conceipts concerning their Gods or Goddeſſes, the moſt fabulous or moſt hideous metamorphoſis of Iupiter into divers ſhapes mentioned by any Heathen Poet, is more than reciprocally paralleld by the tranſformation of S. Catharine into our Saviour Chriſt. And leſt the Reader might ſuſpect that the eyes of Raymund her Confeſſor did but dazle, or that the viſion which he ſaw was but deceptio viſûs, the Legendary hath painted her ſpeaking vnto him with the voyce and mouth of God Multis preſſa morbis decumbens, dum B. Raymūdo Confeſſario quadam Divinitus revelata communicat; ipſo in quibuſdam ſubdubitante, ſubitò facies virginis fronte ac oculis ſolis inſtar micantibus, in Chriſti faciem commutatur. Territo autem at
que
inclamanti Confeſſario; Quis eſt qui mecum loquitur? reſpondit, eſt qui eſt. The ſame Author. Ibidem. himſelfe.
3. The Romane Catholicke that would take vpon him to juſtifie the truth of this Metamorphoſis, might alledge for himſelfe and in favour of this Legendary, that the new heart which our Saviour vpon her earneſt
and often entreatie put into this his Spouſe, S. Catharine, was ſuch a heart as the voice was, non hominis ſed Dei, not the heart of a woman but of God. That our Saviour did pull out her old heart, & put in a new one in very deed, the Diu ſponſum precata vt cor mundum et novū traderet, apparet ei Chriſtus, divellitque ab eius pectore cor vetus, novum
que
reſtituit. Quod ſanè vſ
que
adeò reipſa factum eſt, vt ſacri vulneris cicatrix in virgineo pectore perpetuo manſerit. The fore-mentioned Author, to wit, Michael Ophouius, a licentiate in Diuinitie and Dominican Fryer of Antwerp in his fore-mentioned booke dedicated to the right reverend Father. Andrew H
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ynfius Provinciall of lower Germanie. Legendary avoucheth in good earneſt. And if any man had beene as hard of beliefe in this point as S. Thomas was in the article of our Saviours reſurrection, the ſcarre of the ſacred wound which our Saviour made when he pulled out her old heart and put in a new one, did perpetually remaine in the Virgins breaſt, as an ocular demonſtration to convince the incredulous. Though both be without excuſe, yet heathen Poets are leſſe inexcuſable in that many of their fabulous metamorphoſis may admit an allegoricall meaning or emblematicall importance, whereas the Romane Legendaries for the moſt part tie themſelues and the Readers that can beleeue their miraculous narrations, to a plaine literall hiſtoricall ſenſe.
4. Altogether as groſſe and leſſe excuſable than any heathen Philoſopher, is the Romaniſt in ſeeking to perſwade, or juſtifie the daily implored interceſſion of Saints by the vulgarly approved practiſe of Court-petitions, which on poore mens parts ſeldome well ſucceede without the intermediation of ſome great favorite or domeſticall attendant of the Prince. This courſe, though by neceſſitie made lawfull to all, few ſubiects to our preſent Soveraigne would follow, were they fully perſwaded his Highneſſe could without
declarations ore tenus or written petitions, either perfectly vnderſtād their vnjuſt grievances or heare their heartie prayers, though farre diſtant, or afford time ſufficient to take notice of their miſerable eſtate, without moleſtation or diſturbance to his health, contentment, or more weightie conſultations. Now leſt the people ſhould thinke too meanely of the Romiſh Church or her children, if they ſhould openly confeſſe ſuch erronious practiſes, as could haue found no entrance into any Chriſtians heart but through ignorance of Scriptures and incogitancie of divine providence; they ſecretly nurſe in their auditors an Heatheniſh miſconceipt of Gods power and goodneſſe, as if either he cannot or will not take immediate notice of all petitions faithfully exhibited. To ſay he cannot heare all that ſue vnto him, is to deny the infinitie of his wiſedome; to ſay he cannot redreſſe their wrongs or effect their prayers heard, is to gaineſay his omnipotencie: to ſay he will not both wayes doe, what is beſt for all faithfull petitioners, is to make his mercie and loving kindneſſes to his people, leſſe than moſt Princes beare vnto their meaneſt ſubjects, and to debaſe his fidelitie and veracitie below the rate of common honeſtie. For ſhould (I ſay not, any royall hearted Prince or nobly minded Potentate, but) any honeſtly diſpoſed, able to ſuccour vs, ſolemnly invite vs to open our grievances vnto themſelues ingaging their credit to heare vs, as readily as any for vs; we ſhould much diſparage their fidelity by bribing or ſoliciting their followers to be our ſpokeſmen. Yet ſaith the wiſedome, the ſonne of God, God bleſſed for ever: Come vnto me all ye that are weary, and heavie laden; and
I will refreſh you. And muſt we with yong Samuel run from the Lord thus ſolemnely by his owne mouth inviting vs, vnto old Elies, which never call vs? No: it is a way as more compendious, ſo farre more ſafe, to ſay as often as this or the like everlaſting invitation ſounds in our eares, Speake Lord; for thy ſeruant heareth: or, Heare Lord; for thy ſeruant asketh. Thou haſt commended continuall prayer, directed not to others but to thy ſelfe or thy Father for thy ſake, as a dutie neceſſary to all. Thou haſt aſſured vs we can never be too importunate with him, though we never ceaſe to implore his favour; yea that for our importunity we ſhall be heard. O remember this ye that haue forgotten God and his goodneſſe, leſt he teare you in peices, and there be none that can deliver you: leſt of that infinite number of Saints, whom in worſhipping you haue not honoured but diſgraced and ſlaundered as Iewiſh receptors of your ſacrilegious devotions, not one appeare to make interceſſion for you but all againſt you. For why? yee haue robb'd God of his honour as deſpitefully and ſhamefully, as did thoſe idolatrous Iſraelites, for whoſe plagues that great Prophet and Saint of God became ſolicitor.
5. Every inclination vnto evill is apprehenſiue of opportunities; the greater alwayes readier to take occaſion, where none is given, of doing amiſſe; and ofttimes apt to be moſt provoked by ſuch motiues, as in reaſon ſhould reſtraine it. As for the ſonne of God begotten of his Father before all worlds, to vouchſafe to be conceived and borne of a woman in the fullneſs of time and in this decrepite age of the world, was a wonderfull document not only of Gods vnſpeakable
loue towardes mankinde, but alſo of his vnconceivable wiſedome in contriving the Redemption of the weaker ſexe, the manner of whoſe tranſgreſſion had made their eſtate more deſperate, and the meanes of their recovery more difficult. Yet how hath the conceipt of Chriſts humiliation here on earth, of his dependance on his mother during the time of his formation and birth, and of his ſubjection to her in his infancie, brought forth prepoſterous and more than heatheniſh tranſformations of his glory in the ſuperſtitious daughters of the idolatrous Church? They cannot conceiue Chriſt as King, vnleſſe they acknowledge her as Queene Dowager of heaven: her title of Lady is
•
quiparant to his title of Lord; her authoritie for ſome purpoſes held as great, her bowells of compaſſion (towardes the weaker ſexe eſpecially) more tender. And as the Heathens frame Gods ſuitable to their owne deſire, ſoliciting them moſt (though otherwiſe leſſe potent) whom they conceiue to be moſt favourable to their preſent ſuites: ſo hath the bleſſed Virgin throughout the Romiſh Church obtained (what ſhe never ſought) the intire monopolie of womens prayers in their travailes; as if her preſence at others diſtreſſefull labours (for ſhe her ſelfe by their doctrine brought forth her firſt borne and onely ſonne without paine) had wrought in her a truer feeling or tenderer touch, than the high Prieſt of their ſoules can haue of their infirmities; or as if ſhe would vſe more faithfull and effectuall interceſſion with her ſonne, than he can or will doe with his Father. Some in our times, out of the weakneſſe of their ſexe matching with the impetuouſneſſe of their adulterous and diſloyall
zeale, haue in this kinde beene ſo impotently outragious, as to intercept others ſupplications directed to Chriſt, and ſuperſcribe them in this forme vnto his mother; Bleſſed Lady, commaund thy ſonne to heare this womans prayers, and ſend her deliverance. Theſe, and the like ſpeeches haue moued ſome good women, in other points tainted rather with ſuperſtition than preciſeneſſe, to diſpenſe with the law of ſecrecie ſeldome violated in their parliaments: and I know not whether I ſhould attribute it to their courage or ſtupiditie, not to be more affrighted at ſuch blaſphemies, than at ſome monſtrous and prodigious birth. This and the like inbred inclinations vnto ſuperſtition in the rude and vninſtructed people, are more artificially ſet forward by the fabulous Romane Legendary and his Limmer; than the like were in the Heathen by Heathen Poets and Painters. Witneſſe that Page in the Legend of S. Dominicke written by a Dominican Fryer of Antwerpe and dedicated to the Generall of that order in the yeare 1611. The device is, our Saviour Chriſt readie to dart his three arrowes of famine, warre, and peſtilence vpon the inhabitants of the earth for their wickedneſſe, and the bleſſed Virgin his mother ſtaying his hand vpon her vndertakings for a ſpeedie reformation to be wrought to his contentment, by S. Francis and S. Dominicke.
Vita et miracula S. P. Dominici praedicatorij ordinis primi Inſtitutoris Antuerpiae apud Theod. Gallaeum. 1611. Author. Fr: I
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an. Nys Dominican. See the ſame ſtorie in proſe in the feſtivall for the Sunday called Sexageſima, printed in the ſecond yeare of Henry 8. Anno. 1511.
Vindicibus ſcelerum telis Deus impetit orbem.
At virgo; Iratam comprime, Nate, manum.
Spondeo, ait, meliora, homines quicorrigat, ille
Eſt mihi Franciſcus, quin mihi Dominicus.
The world with ſinne-revenging darts to ſmite,
the Lord He threates:
Her Sonne to ſtay his wrathfull hand,
our Lady thus intreates;
All ſhall be well, men will amend,
I promiſe, doe not feare:
St Francis He this cure ſhall worke,
with Dominick my deare.
6. But that, which ſurpaſſeth all miſconceipts of auncient Heathens, of Turkes, Mahumetans, or other moderne infidells, is conteined in their implicite beliefe of the Catholicke Church, ſince it was contracted into the boſome of the Pope. In the former point of Interceſſion; amongſt many falſe ones ſundry true Saints were intituled to ſome part of that honor, of which they haue ſpoyled God: in this they diſrobe him of his fundamentall and moſt glorious attributes, to adorne and beautifie wicked monſters; faſhioning the infallibilitie of his promiſes and immutable counſell of his moſt ſacred will, to the inconſtancie of tyrannicall luſt, or fluctuant reſolutions of trecherous and perfidious miſcreants. In the former point, Saints and Angels were but abetters of their idolatry. In this latter God himſelfe is made the ſworn patron of murther, inceſt, and all manner of crueltie; the heavenly regiment of his Church on earth is tranſformed into a Machievillian tyrannie, not contented to haue ſtained the beauty of the ſpouſe, leſt her deformities being openly deſcried, ſhould publickly be deteſted;
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they ſeek in latter dayes to diſfigure the bridegroome, and, with the wicked one in the Pſalmist, miſdeeme their Redeemer to be like vnto them, becauſe he holds his peace at theſe abominations; impiouſly preſuming, that in the day of finall judgement Chriſt ſhall ratifie, whatſoever the Pope ex cathedrâ hath determined: as if your judgement for this infidelitie or their credulitie, that herein beleeue you, were not alreadie paſt, as if Gods vengeance did ſleepe, while he were ſilent. This point though proſecuted vpō other occaſiōs more at large before, I could not in this place ſo quickly leaue, were it not that I ſhall haue cauſe to meete with it with fuller indignation hereafter. For I will yet pray againſt this their wickedneſſe, from which this Land can never be ſufficiently purged, vntill the whole ſeduced flocke be conſtrained by ſevere execution of wholeſome lawes to doe publique penance in their Apoſtaticall Paſtors, and blaſphemous ſeducers aſhes.
CHAPTER. XLIII.
Of particular tranſformations or miſperſwaſions of divine goodneſſe alike common to the corrupt profeſſors of true Religion, as to the zo
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lous profeſsors of corrupt Religion.
1. GRoſſeneſſe in opinions ſolemnly avouched, reduced to method or inſtamped with the publique ſeale of authoritie, is eaſily diſcovered by all, to whom long accuſtomance hath not made their poyſon in a ſort familiar, or as part of daily foode. Every punie
rightly catechized in the points of doctrine publickely eſtabliſhed in our Church, can clearely diſcerne the late mentioned or other like tranſformations of the Deitie, whether Heatheniſh or Romaniſh. But did each of vs privately vſe the orthodoxall forme of wholeſome doctrine publiquely profeſſed as a true glaſſe for diſcovering as well the obliquitie of our owne practicall reſolutions, as the errors of others knowne opinions; moſt of vs might ſee juſt cauſe to thinke, that we did ſecretly wrong the divine eſſence no leſſe, than they doe whom we condemne of open ſacriledge and idolatrie.
No mans paſſions in this life can be ſo moderate (if happily immoderate loue of his moderateneſſe make him not ſo partiall, as not to obſerue them) but may affoord him experimentall grounds of this concluſion. There is no habituall exorbitance of deſire or affection, but ſecretly works a Parallell tranſfiguration of the Deitie; no ſtaine or foule deformitie in life or manners, whereto wee giue indulgence and diſpenſation, but will caſt the like aſperſion vpon the immaculate Maieſtie.
To imagine him, that is the beſt of all, to be like vs in thoſe things, which we beſt like or moſt approue, is an error almoſt inſeparable from the corruption of our nature, oftimes rather lopped than vtterly extirpated by infuſion of grace.
2. Diſpoſitions by nature auſtere and rigid, or otherwiſe by height of place emboldned to practiſe ſeveritie, as the ſupporter of awe and reverence, or as an Antidote againſt contempt, conceipt no ſacrifice ſo acceptable vnto God, as ſtrict execution of lawes for the moſt part prepoſterouſly partiall and ſevere. And
if the great Moderator of heaven and earth permit the accompliſhment of their deſignes, he is apprehended as a favourer of their deſires. What ſeemes good to them, the ſame once effected is intertained as an effect of divine goodneſſe. So Saul would make God the author and approver of the Ziphits kindneſſe towards himſelfe, and beſtow a bleſſing vpon them, as preſuming of the Lords conſent: 1. Sam. 23.21.
Bleſſed be yee of the Lord; for yee haue compaſsion on me: when as not the leaſt degree of compaſſion or kindneſſe towards him, but was extreme crueltie againſt poore David, a man after Gods owne heart. And it is a point very queſtionable; Whether the deformedly zealous or hard-hearted Magiſtrate (I meane no Atheiſt,) or the Iewes that offered their children vnto Molech, do God more wrong? The one miſtooke the father of murther and crueltie for a God; the other make the onely and true God, which hath no pleaſure in ſacrifice or burnt offerings, to be delighted in bloud; not of Bulles and Goates, but of poore and miſerable men. Every rigid exactor of his owne, whether by vſing the permitted benefit of humane law, or miſconſtrued warrant of lawes divine, diſfigures his Creator and makes him a God of juſtice onely. On the other ſide, ſuch as are ready to kill themſelues and their friends with kindneſſe, frame a God of mercy and bountie; vtterly diſmembred of juſtice, of indignation, and ſeveritie. The diſſolute and wanton condemne even neceſſary auſteritie of diſcipline or any ſet rules of life, of Phariſaiſme or enimitie againſt Chriſt; whom by the ſame error, they miſconceiue to be much what like themſelues, though no conſort of their riotous or diſſolute
courſes, yet one, that will ſaue them ſooner, than moſt of ſuch as ſeeme more holy. For did he not open heaven gates to Publicans and open ſinners, when they were ſhut to Scribes & Phariſees? But alas poore ſoules, they conſider not, that Publicanes and notorious ſinners found mercy vnſought for, to the end that ſucceeding ages, how great ſoever their offences were, ſhould not deſpaire to finde it, when they diligently ſought it. Though God haue mercy in as great ſtore for vs, as for theſe firſt Converts of the Gentiles, yet may we not deſire it by ſuch extraordinary meanes, as they had it. Wee in the ſearch of it muſt frame our liues to the patterne which they had ſet vs, after it had found them. They meeting with it, tooke a ſolemne farewell of their former ſinnefull courſes: ſo then mercy ſhewed to them, when they were alients from faith, and blaſphemers of the truth, did bring forth true repentance. And all our hopes of mercy or perſwaſions of actuall being in the ſtate of grace, vnleſſe they be mingled with a correſpondent meaſure of true repentance, are but the painted fruits of Phariſaicall and Iewiſh blaſphemie. To the former ſort of theſe delinquents, to the rigid, and hard-hearted offender, he will declare himſelfe to be ſuch, as they ſecretly imagine him to be, a God of judgement without mercy, becauſe they haue ſhewed no mercy to their brethren. To the latter (to the diſſolute and preſumptuous,) he will approue himſelfe ſuch, as they expect not; his iuſtice, which they leaſt feare, will ſodainely overtake them, while his mercy, with which they haue dallied, ſhall flie from them.
3. It is hard for any man ſeaſoned with the rudiments
of Chriſtian faith to haue his heart ſo full ſtuft with malice, as ſhall leaue no confuſed notion of Chriſtian charitie in his head, with whoſe abſtract beautie or amiable aſpect ſimply conſidered, the moſt wicked are enamoured. But as the naturall knowledge of God was by the Heathen; ſo the notions of his graces are ſtill detained in vnrighteouſneſſe by Chriſtians, in whom any kind of iniquitie raignes. Nor is it ſtrange, if ſelfe-loue, which is the common nurſery of all miſconceipts in moralities, bring forth deluſorious imaginations of brotherly loues inherence in hearts, wherin outragious malice keepes cloſe reſidence; ſeeing to be charitably minded towardes others, is a qualitie, that makes vs moſt commendable. No man, that thinkes too charitably of himſelfe, but will eaſily be perſwaded, that he is as charitable, as any man living towards others; towards ſuch eſpecially to whom charitie is moſt due. To ſpeake well of Chriſt and their King, no man more forward, than ſome kinde of drunkards. What they haue heard concerning Chriſts loving kindneſſe towards men, they never apprehend ſo affectionately, as when their hearts are dilated with pleaſant liquor. Of other loue and benignitie, than what the cup doth miniſter, they haue no diſtinct notion or experience. And, if at any time they be ſweetly merry without quarrelling or offence; or if each tickle other with exchange of mutuall applauſe or delightfull toyes; they miſtake their meetings for feaſts of charitie. Some of this ſect, will not ſticke to profeſſe how highly they ſcorne, that any dull ſowre Stoicks devotion, at Gods board, ſhould be ſo well ſeaſoned with loue, as are their friendly paſtimes at
Bacchus table. But if Gods Embaſſadour, as time and place require, ſhall open his mouth againſt them, it is in their conſtruction but to giue a vent vnto malice, with whoſe abundance his heart would otherwiſe burſt. To thinke thus maliciouſly of others, is held by them in this humor eſpecially, rather an effect, than breach of charitie. For not being able to diſtinguiſh that true and abſolute good, which they ought at all times moſt to affect, from that, which ſeemes good to them thus affected, they kindly well-come their eager deſires of enjoying the wonted pleaſures of good fellowſhip without moleſtation, for the fruits of peace. There is no foule of the ayre nor beaſt of the field, either by kinde or breeding ſo wilde or brutiſh, as to abandon all tearmes of loue, or deſire of peace with ſome others; but that exceſſiue loue, which ravenous beaſts beare to their yong ones or conſorts, doth ſtill animate them with rage & fury againſt man, their lawfull Soveraigne, and whets their appetite to devour and prey with more than wonted greedineſſe, vpon ſilly and harmeleſſe creatures. In like ſort that loue, which bad minded men mutually foſter among themſelues, alwayes proues the mother of deadly hatred and vncharitableneſſe towards all ſuch, as loue God and his lawes; for theſe are greateſt enemies to that kinde of peace, which they onely know, and moſt deſire. Thus by a worſe error, than can rightly be emblematized by lxions fabulous imaginations▪ the fumes of wine are often miſtaken for the motions of the ſpirit, factious amitie goes currant for true Chriſtian ſocietie, riotous mirth or other vnhallowed ſolace is entertained as the comfort or peace of conſcience:
and (which is worſt of all) Chriſt is worſe ſlaundered by ſuch conſorts, than he was by the Scribes and Phariſees; not for a companion onely of Publicanes and ſinners, but for a Patron of riot, a friend of diſſoluteneſſe.
4. Yet are not theſe the principall offenders in this kinde, becauſe their offences, though oftentimes fowleſt in the ſight of men, are not ſo odious vnto the Searcher of all hearts, as the enormities of others, who preſume more of his ſpeciall favour and approbation. Many biting vſurers or oppreſſors will be ready to interpret the extraordinary increaſe of their eſtate; Marchants or great dealers, their ſucceſſe in cheating or vnconſcionable bargainings; ambitious mindes, the atchieving of their bad ſuites or vnlawfull promotions, as vndoubted bleſſings of their God, and ſure pledges of his peculiar providence: when as in truth they are but baytes, laid by Sathan to make them ſacrifice in heart to their owne deviſes, or to his luſts, while with their lips they offer prayſes vnto the Lord. All the miſperſwaſions hitherto mentioned, are but ſo many reciprocations of that deception, which was obſerved before to be the maine Conduit or common ſpring of Idolatrie in the Heathen. As they admitted all for gods, which had done them any extraordinary good; ſo the carnall minded Chriſtian deriues every notable branch of ſenſe-pleaſing good, from the onely true inviſible God. The tranſfiguration of divine eſſence is in both caſes, for qualitie, the ſame; albeit the Heathen Delinquent in aſcribing wealth to Mercurie, luxury to Bacchus, (the one conceived as a god of cunning, the other of ryot, both
flexible to mens deſires, that would worſhip them) did leſſe offend, than Chriſtians, aequally exorbitant, doe in making the pure immaculate Eſſence, author, abettor, or approver of their exorbitances. Any furtherance of naughtie deſires or approbation of vnrighteous dealing, ſuite worſe with the knowne nature of the true God, than the imagination of falſe gods (fitted to ſuch deſires) did with thoſe broken notions, which the vulgar Heathen had of the Deitie. The worſt that can be objected to any Heathen, was their adoration of monſtrous, of vile or vgly creatures for gods. The Chriſtian in what kinde ſoever alike exorbitant (if we compare his ſecret perſwaſions, or preſumptions either of Gods favourable affection or indulgence towards his perſon, or approbation of his enormous actions, with his profeſſed beliefe of the ſame Gods abſolute puritie, juſtice, holineſſe, and vnpartialitie) makes the Almightie Creator, which made him man (that is the comelieſt of all viſible creatures) an hideous deformed monſter. The faſhioning of this inviſible Creator in viſible ſhape; the multiplication of ſuppoſed divine powers ſo faſhioned, were rather acceſſaries than principalls in the nature of this ſinne which we now reproue. At the leaſt, to diſtract or divide the divine power into ſeverall formes or portions not much diſagreeable to ſome particular diſtinct attributes of the true God, is leſſe abominable than to frame a multiplicitie of contrary wills, or commixture of diſſonant affections or reſolutions in one indiviſible, eternall, immutable Eſſence. The divine nature (ſaith Nyſſen. in orat. Dominicam.
Nyſſen) whatſoever it be beſides, (for who can comprehend it?) is goodneſſe, holineſſe,
power, glorie, puritie, aeternitie. Who is he then, may ſafely ſay to him, My Father? He whoſe nature is goodneſſe, can be no favourer of bad deſires, no patron of wicked purpoſes. He whoſe truth ſhines in whatſoever is good, can be no countenancer of the oppreſſor or malefactor. If one, whoſe conſcience is branded with foule ſinnes, ſhall before repentance claime kindred of God; and being vniuſt and filthy, ſay to that iuſt and holy one; My father! his mouth (whiles he repeates his Pater Noſter) vents no prayers but contumelious ſlaunders againſt God. For by calling him Father (whiles he nouriſheth any knowne ſinnes in his heart,) he makes him author, and countenancer of his miſchievous imaginations. Theſe and the like declarations of this ancient and learned writer vpon the Lords prayer, may ſerue as an orthodoxall Paraphraſe or iuſt Comment vpon theſe ſacred Texts of Scriptures: Vnto the wicked ſaith God, What haſt thou to doe to declare my ſtatutes, or that thou ſhouldeſt take my covenant in thy mouth; ſeing thou hateſt inſtruction, and caſteſt my words behinde thee? When thou ſaweſt a theefe, then thou conſentedſt with him, and haſt beene partaker with Adulterers. Thou giueſt thy mouth to evill, and thy tongue frameth deceit. Thou ſitteſt, and ſpeakeſt againſt thy brother; thou ſlaundereſt thine owne mothers ſonne. Theſe things haſt thou done, and I kept ſilence: thou thoughteſt, that I was altogether ſuch a one as thy ſelfe; but I will reprooue thee, and ſet them in order before thine eyes
Pſal. 50. verſ. 16, 17, 18, 19, 20, 21.. And if yee call him Father (ſaith the Apoſtle) which without reſpect of perſons iudgeth according to every mans worke, paſſe the time of your dwelling here in feare
1 Pet. 1. verſ. 17..
5. Many excellent ſayings, much what to the ſame effect with the former, hath Nyſſene in the Treatiſe alledged; none more homogeneall to my laſt obſervation, then his cenſure of ſuch, as deſire God to avenge their quarrells or plague their enemies. This, as was late ſaid, is to make him a monſter, or (as much as in vs lies) to torture him; whileſt we labour to worke him to be of a quite contrary diſpoſition towards others, than we deſire he ſhould beare towards our ſelues. Doth a fountaine (at the ſame eye or outburſting) ſend forth ſweete water and bitt
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▪ But they, which thus pray, ſtriue by one and the ſame breath to quench and kindle the wrath of God. The iſſue of their prayers is; That he, who is Lord and maker of all, to whom the deſtruction of many cannot be more commodious, than the weale and ſafetie of all, ſhould be as a conſuming fire or malignant ſtarre to ſome, but as a ſweete gleaming Spring Sunne to warme and cheriſh others. And yet much happier were this age, than any before it hath beene, wore not the incomprehenſible goodneſſe of Omnipotent power, more prejudiced by ſome moderne Catechiſmes or Theologicall explications of his nature and attributes, than by the vncharitable prayers of the Heathen, or of rude and vncatechized Chriſtians. Their errors, or vnwarrantable gloſſes, ſhall by Gods aſſiſtance elſwhere be ſevered as well from the auncient orthodoxall truth, as from the ſacred Texts, whereon they ſeeke to ground their doctrine: both being vſually corrupted, or their puritie not diſcerned by reaſon of their commixture with mans corruption or the aſperſiōs which it caſt vpon them. At this time we onely take opportunitie
to draw the poyſon of their opinions rather than their opinions themſelues, vnto the ſame head, whereto the former corrupt humors haue beene gathered.
CHAPTER XLIIII.
Of miſperſwaſions concerning Iuſtice, and Mercie divine.
1. THere is in all of vs by nature (and it is the remedileſſe remainder of our firſt Parents pride) a greater deſire to be great than to be good: by the ſtrength of this exorbitancy or ſiniſter ſway of inbred appetite, men of higher place or eſtimation, for the moſt part, become more willing to do that, whence their inferiors may receiue wrong, than to haue the caſe diſputed or their credit called in queſtion, whether the harme redounding to others from their peremptory reſolutions be in its nature a wrong, or rather a neceſſary effect of juſt authoritie. The aſperſion, which this corruption of nature ſecretly caſts vpon the Almightie, is that he may, yea doth predeſtinate moſt ſoules created by him to an endleſſe life more miſerable than this mortall life, whereof ſome through ſickneſſe, others through age, moſt through one or other miſeries, are often wearie: that he did preordaine Adams fall as an vnavoydable meanes for accompliſhing this his irreſiſtible will; and that all this may be done without any impeachment to his infinite juſtice, goodneſſe, or mercy ſo ſolemnly avouched and much magnified
in Scriptures. Peremptory poſitions or determinations to this purpoſe, are in theſe mens judgements, farre more ſafe, than to queſtion (though but for private ſatisfaction or reſolution) whether Gods abſolute dominion over all creatures, may fully acquit him from all ſuſpition of wrongfull or hard vſing theſe ſuppoſed ſonnes of reprobation? The rigor of this opinion, in part occaſioned by this meanes, findes opportunitie of enlarging it ſelfe in men, either more inclined or better able to effect what they purpoſe by ſtrong hand; then to forecaſt the certaine atchieuements of their purpoſes by multiplicitie of meanes ſeverally ſufficient, and all in their kinde moderate and iuſt. For from this preiudiciall approbation of thoſe courſes as beſt, which breede them leaſt trouble in diſpatch of private buſineſſes, they paſſe over their aſſent, without further examination, to a miſgrowne branch of the former doctrine, [That Gods abſolute decree for manifeſting his glory is like their peremptory reſolutions for accompliſhing what they intemperately affect.] And theſe know no tenor, but one; [Thus it ſhall be, and no otherwiſe.] Such they are as leaue no varietie of meanes, no poſſibilitie of choyce, or indifferencie for their inſtruments or actors. Yet were the courſe of every ſecondary agent ſo infallibly levelled by the firſt cauſe to thoſe determinate effects which they produce, as that they could not, without violation of the law, whereto his abſolute will hath tyed them, be inclined to any other; the perpetuall operation of an infinite wiſedome would be ſuperfluous to the continuall governemen
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of heaven and earth. Wiſedome more than ordinary▪
(perhaps greater than Ariſtotle required in his principall Mouer) might ſeeme requiſite for the firſt ordering or fixing the ſeverall branches of the vnreſiſtible power, vpon their determined and appointed ends; vnto which notwithſtanding being once indiſſolubly chained (the number of effects poſſible being in this opinion no more then are determinately and inevitably future;) the ſame wit or skill, which ſerues to keepe a clocke, would without further improuement abundantly ſuffice to order the whole courſe of nature, to guide and moderate the everlaſting revolutions of time.
2. Some offend, as lately hath beene debated, in ſeeking to inlarge Gods iuſtice by ſubtracting from his mercy, or contrariwiſe, every one ſemblably to the ſuggeſtions of his peculiar diſpoſition. The fault properly iſſuing from the confluence of theſe humors laſt touched, is an extenſion of his power beyond the circuit of his wiſedome, and other attributes of like infinite extent; which in vndoubted conſequence is to reſtraine and bridle that power, which they would ſeeme aboue others to enlarge, from extending ſo far as reaſon with out Scripture may rightly conceiue the force and efficacie of the firſt cauſe may reach. As we may not giue his honour to men or graven Images; ſo may we not robbe one of his attributes to enrich another. Although to ſpeake, as the truth in this caſe requires; he that miniſheth any one attribute, doth in concluſion maime the reſt.
3. The ſeverall places or inſtances of Scriptures, whereon the diverſitie of opinions concerning Gods loue or hate to his creatures is grounded; I muſt hereafter
warily touch and examine with that humilitie which becomes every true Chriſtian, eſpecially ſuch a meane member of the Engliſh Church as my ſelfe. In the Interim (not intending to prejudice the concluſions vſually received, or well approved by learned Reformers of Religion) I may preſume of every charitable and vnpartiall Readers leaue, here and there to vntwiſt ſo much or ſo many of their premiſſes, as were they granted, haue not ſo much force to draw forth the concluſions, wherto their authors tye them; as to maime or mangle the Omnipotent power, or rather to diſarme their Maker of omnipotencie. Yet is not this the worſt: for vnto me it hath ever beene a continuall eye-ſore of minde or hearts griefe, to ſee moderne ſpirits (in the pride of their preſumed wits) take vpon them to grace or countenance concluſions moſt auncient and orthodoxall, by ſuch new and quaint flouriſhing proofes, as had they true life or ſolid ſtrength in themſelues, were able to dead the principall ſtemmes of divine goodneſſe, or at leſt to breake off the farre-ſpreading branches of it, and to engraffe partiall favour and vncouth auſteritie in their places. And I know not whether (beſides the motiues mentioned) a niggardly contraction of our kindneſſe to ſome few friends or acquaintance (occaſioned from too much experience or conſideration, how quickly the fountaine of mans benignity dries vp, by deriving it vnto many;) doe not ſecretly and vnwittingly moue diſpoſitions, otherwiſe miſ-inclined, to cut the wings of Gods mercy towardes others ſhorter, that their growth, ſo farre as they ſhelter themſelues and ſome few more, may be the fuller, and their protection
vnder them more ſafe and comfortable.
4. This ſtreame of error (ariſing from the former heads, with whoſe ſwift and violent courſe many are carried away without their expreſſe conſent, and in a manner againſt their mindes,) receiues oftimes an vnpleaſant reliſh from an humour, wherewith all are in ſome meaſure tainted, though the criſis be moſt evident in great ones. With exaltation to high place or fortunes, there vſually ſhutts vp a plauſible delight to adorne and beautifie their owne creatures (as they tearme them) though it be with the diſgrace and ſpoyles of men, whom God hath made by birth, education, and other ornaments of nature, farre more noble. Secret conſciouſneſſe of proneneſſe to imitate the Mightie in this partiall humor, covertly ſuggeſts an imaginatiō, that the Almighty is herein like them, whom we would be like, were our meanes the ſame; one, to whom nothing, not the death and everlaſting torments of infinite millions, all created by him, can be diſpleaſant, whileſt their dejection ſerues as means for advancing his mercy towardes ſome few predeſtinate vnto glory and happineſſe.
5. Onely in this I can commend this rigid opinion for its kindneſſe, that it is ſo forward
〈 in non-Latin alphabet 〉
, and might well beare this inſcription; Mater me genuit, eadem mox gignitur ex me, Mens naturall inclination to partialitie firſt begets this perſwaſion of Gods ſpeciall favour towards ſome, and extraordinary ſeveritie towards others, as they are his creatures: and this perſwaſion being once ſetled in the braine, doth animate augment, and ſublimate the inbred partiall humor, which reſideth in the heart. Towards ſome ſort of
men, no men living are more kinde and loving; towards others, not the wildeſt creatures breathing are more mercileſſe and cruell, than many favourers of abſolute Reprobation are. But in the points of Reprobation and Election, as in diverſe others; the beſt and ſafeſt method is to beginne with the practiſe of knowne precepts concerning men, and to end in contemplatiō of the divine decree. Now the ſincere practiſe of the Apoſtolique Rule of doing good to all, though ſpeciall good to ſuch, as are viſible members of Gods family or Chriſts Church on earth, will beſt organize our hearts for the right conceiving, and qualifie our braines for the commodious expreſſing of our heavenly Fathers goodneſſe. For ſeeing his mercy and loving kindneſſe are abſolutely infinite in themſelues, why ſhould wee deny them to be truely and ſincerely extended vnto all men? Though in the iſſue intenſiuely infinite to his choſen onely; on whom notwithſtanding his ſweeteſt bounties are never multiplied without ſome proportioned increaſe of bountie towards others. So often as the Ocean of his loving kindneſſe towards them doth over-flow, many drops are diſtilled, many ſhowers diffuſed, yea whole ſtreams of his good bleſſings derived to ſuch, as take no permanent reliſh or durable tincture of his goodneſſe: not that it is his will, his bleſſings at any time ſhould be fruitleſſe, but that men would not bring forth fruit, where fruit juſtly was expected.
CHAPTER XLV.
Of tranforming the word of God into the ſimilitude of our private or corrupt ſenſes.
1. SVch are the mutuall imbracements or intertexture of truth and goodneſſe: that rightly neither can wee judge ought for good, which is not true; nor deny any knowne truth to be in its own nature good. Goodneſſe it ſelfe, were it to be defined by me, ſhould be no more then a ſolidity of truth: and to faſten our inclinations vpon any object as good without an apprehenſion or preſumption of it as true, is leſſe poſſible, than to peirce into the ſubſtance of maſſie bodies without paſſage through their ſurfaces. And becauſe our appetite or affection cannot faſten vpon any conceited good without a ſetled perſwaſion, that our preconceit of it for ſuch is true: it hence comes to paſſe, that when our eager appetites haue ſo farre gotten the ſtart of deliberation, that we cannot curbe or recall them; they draw our mindes to be of their opinion, or bring the ſoule by this colluctance into a kinde of waking dreame, [that all ſuch particulars are true and warrantable, which either the vnderſtanding for the preſent cannot be perſwaded peremptorily to condemne for evill, or that part or facultie, wherein affections are ſeated, not be diſſwaded from approving as good.] Even ſuch as deny there is a God, or vnchangeable Rule of truth or goodneſſe, by whoſe patterne our perſwaſions and affections ſhould be framed, ſtriue to apprehend this their wicked imagination as true: becauſe
not ſo apprehended it could giue no ſhadow of preſent caſe or contentment to their galled conſciences, alwayes as apt to be grieved with every repreſentation of infinite goodneſſe accompanied with infinite juſtice, or of infinite truth though wedded with infinite mercy, vtterly devoide of partialitie, as ſore eyes are to be offended with every glimpſe of ſplendent light, albeit ſeconded with cheriſhing heate or warmth comfortable to the whole body.
Nor can the minde diſſwade the affection, or ſenſuall part from any miſaffected good, but by ſuggeſting theſe or the like contrary conceits; [That it is a true evill, and onely a ſeeming good. That this deſire to haue it countenanced with the authoritie of truth is vnlawfull. Now whiles theſe oppoſite inclinations ſtand in equall ballance, there can be no ſetled reſolution or actuall choyce.
Nor is it poſſible the affection ſhould, after ſuch debatements, ſway the ſoule to any vnlawfull practiſe, vnleſſe the vnderſtanding (or if any other middle facultie there be, which holdes the ſcales or hath as it were, the ſwaying voice betwixt them) relent or decline from the point wherat it ſtood, and either aſſent vnto the ſuggeſtions of ſence for the time being, as true and good, or at leaſt not expreſſely condemne them for falſe, nor couragiouſly withſtand them.
2. Truths or mandates divine conſidered in generall or without incombrances annexed to their practiſe, many there be, which affect more vehemently, than their more honeſtly minded brethren. But this fervent imbracement ariſing not from a cleare intellectuall apprehenſion of their abſtract truth, or liue
touch of their goodneſſe, but rather from a generall affectionate temper Volendi valdè quicquid volunt, of willing eagerly whatſoever they will at all; becommeth the ſhop of tranſforming or miſpicturing Gods will revealed in his word, whiles they deſcend to actuall choyce of particulars proffered in their courſe of life. Men of this temper (ſaith S. Auguſtine) Ita veritatem amant, vt velint vera eſſe quaecun
que
amant: Such lovers they are of truth, that they wiſh all might be true which they loue. And vehement deſires often reiterated, multiply themſelues into perſwaſions. Sometimes it may be they eagerly affect vnoppoſed truth for its owne ſake, but withall more eagerly affect thoſe ſenſuall pleaſures, which moſt oppoſe it. Oftimes againe ſome thing in its nature truly good is mixed with or included in thoſe particulars, which they ſtrongly affect: and whiles this combination laſts; goodneſſe it ſelfe is imbraced with them ex accidente. But being imbraced onely vpon theſe tearmes, when the ſame particulars, (after the combination is diſſolved,) come accompanied with other diſtaſtfull adherents, it is loathed by them according to the degrees of former liking. Cum Socrates apud Platonem cenſet amorem eſſe pulchri deſiderium, adiicere debuerat, niſifallor; Amanti nihil non pulchrum eſſe, quod Theocritus expreſsit,
〈 in non-Latin alphabet 〉
.
Socrates (ſayth a witty Writer) when he defined loue to be a deſire of that which was beautifull or comely, ſhould haue given this Caveat withall; That nothing almoſt is in it nature ſo vnbeautifull or vncomely, but will ſeeme faire and louely, ſo it might haue a lovers eye for its looking glaſſe. But Socrates his meaning was perhaps better than this witty Writers apprehenſion, and was (if I miſtake not his Dialect) this; That not every deſire of any ſeeming good or comely appearances, but onely that deſire, which is
ſet on goodneſſe, beautie, or comelineſſe it ſelfe, is to be graced with the title of loue. Howbeit loue or deſire thus ſet, cannot ſecure affectionate tempers from being toſſed or ſhaken with ſenſe-pleaſing opportunities or temptations.
3. That our Saviours adviſe is to be followed before any contrary counſell, is a point ſo cleare, as no Chriſtian can deny the obedience of ſpeculatiue aſſent vnto it: yet many men, almoſt every man, in matters of practiſe, prejudiciall to their private intereſts, will traverſe the meaning, whether of his cleareſt Maximes or moſt peremptory Mandates. His reply to Martha complaining of her ſiſter for not helping her to intertaine him; [Martha, Martha, Thou art carefull and troubled about many things; but one thing is needfull. And Mary hath choſen that good part, which ſhall not be taken away from her. Luk. chap. 10. verſ. 41, 42.] includes a Maxime of ſacred vſe, and will warrant this Aphoriſme; [That a life priviledged with vacancie from ſecular imployments for better meditation on heavenly matters, is the moſt compendious courſe to that endleſſe life, which every Chriſtian propoſeth as the ſole end of this weariſome pilgrimage.] Were our hearts conſtant in themſelues, and ſtedfaſtly ſetled vpon the former generall truth; it were impoſſible our inclination or aſſent to it, ſhould not be ſwayed as ſtrongly to the practiſes ſubordinate. Doth then our inclination or aſſent remoue from the former generall, whiles it beares off from theſe or like particular practiſes? Yes; and would draw our ſoules to contradictious Atheiſme, did they not by a nimble tricke of ſophiſticall inverſion, retire backwards by a contrary
way vnto the points, from which they ſhrinke. Their recovered aſſent or adherence to former generalities, may in ſome ſence be rather accounted the ſame, then altogether diverſe. So might the Marriners needle be more truely ſaid to be fixed vpon the ſame points, rather then diverted from them, albeit that end, which was ſet vpon the South-pole, were inſtantly turned vnto the North. The naturall ſituation of the former generall aſſent was thus; [The true ſence and meaning of our Saviours adviſe is alwayes beſt, and to be followed before any contrary counſell.] But when free choyce of oppoſite particulars is preſented, it turnes thus; [That which is the beſt courſe and moſt to be followed, is certainly ſuch, as our Saviours words, truely vnderſtood, doe adviſe vnto.] The aſſent is in effect the ſame, onely inverted. But from this inverſion wee vſually draw Iuſtifications or Apologies for our moſt ſiniſter choyces. The ambitious minde from the inverted generall aſſent, thus aſſumes; [Practicall imployments for preferment (my opportunities and qualifications conſidered) are the beſt courſe I can take, either for mine owne or others good: wherefore our Saviours adviſe to Martha, rightly limited or interpreted, is no way adverſant to my intended choyce. And if he can light of other ſacred paſſages, which mention the advancement of Gods Saints to civill dignities; as Daniells wearing a purple robe, and furtherance of the Churches cauſe by his high place in the Court; theſe he takes as ſealed warrants to authorize his ambitious deſires or ſelfe-exalting projects.
4. How many vnbeneficed men in our times haue with great zeale and preſumed fervencie of that ſpirit,
by which holy Scriptures were written, preached damnation againſt pluralities of benefices; afterwards allured by the ſweet of one to ſwallow more, and not ſo content, to condemne their former opinion as conceived from ſchiſmaticall expoſitions of Scriptures worthy of excommunication? What was the reaſon? In want or diſcontent, they were perſwaded, that if no Clergie man ſhould haue more livings than one, they might hope to haue one at leaſt amongſt their neighbours. And the neceſſitie of this doctrine being to them, as they were now affected, the better, was apprehended by equall ſtrength of the ſame affection, as the more true and warrantable by Gods word. But their appetite, firſt ſharpened by want, being once fed with the fat of one, did inflame their deſires with vndoubted hope of more good, likely to redound from two or more. And becauſe their firſt opinions or reſolutions included leſſe hopefull meanes or matter of contentment to their preſent deſires, it was to be condemned as vntrue, or leſſe probable, than this, which they now embrace; eſpecially in that the former had been conceived by them, when they were ſcarce men, or men of meane place, or little experience in the world; worſe by three hundred pound a yeare, than now they are.
5. To maintaine their opinions with cracking flaſhes of burning zeale, or to overlaſh in commendations of mens perſons, is a temper in young men eſpecially, very ſuſpitious, and more truely argues abundance of ambitious humour or vnpurified affection, than any degree of ſincere loue to truth or goodneſſe. For this reaſon, when either their purpoſes or affections
change, they are ſo ready to ſing Canticum novum, ditties ſo ſtrangely contrary to their late paſſionate ſongs, that no deviſe can better emblazen the inconſtancy of their boyſterouſly blind perſwaſions, than Polyphoemus, as the Poet pictures him in his woeing fit;
Candidior folio nivei Galataea liguſtri,
Floridior prato, longa procerior alno,
Spendidior vitro, tenero laſcivior haedo,
Laevior aſsiduo detritis aequore chonchis,
Solibus hybernis, aeſtiva gratior vmbra,
Nobilior pomis, Platano conſpectior alta,
Lucidior glacie, maturâ dulcior vua,
Mollior & cygni plumis, et lacte coacto;
Et ſi non fugias, riguo formoſior horto:
This was his note, whiles his loue did kindle in hope: much changed with alteration of his poſſibilities;
Saevior indomitis eadem Galataea iuvencis,
Durior annoſa quercu, fallacior vndis,
Lentior & ſalicis virgis, & vitibus albis,
His immobilior ſcopulis, violentior amne,
Laudato Pavone ſuperbior, acrior igne,
Aſperior tribulis, faeta truculentior vrſa,
Surdior aequoribus, calcato immitior hydro.
Et, quod praecipuè (ſi poſſem) demere vellem,
Non tantum cervo claris latratibus acto,
Verùm etiam ventis volucri
que
fugacior aura.
6. Is it not a miſerable condition, whereunto the vnconſtancy of humane paſſions ſeekes to bring the
inflexible rule of truth, vſually wreſted to hold as exact conſort with our Palinodies or recantations, as with our firſt approved leſſons; although the one be more diſſonant to the other, than the latter part of Polyphoemus his ſong was to the former. For without ſome apprehenſion of conſort with Gods word, no dogmaticall aſſertion can be conceived or maintained as true, by any Chriſtian, though a Chriſtian onely in his owne conceit. So true it is which was before generally obſerved and often intimated, that even the worſt of Heatheniſh humors for the moſt part alter onely their courſe, not their nature, in thoſe parts of the world, which of heathens haue turned Chriſtians. As the Sea-water is no leſſe ſalt in the reciprocation or ſtanch, than while it boyles or over-flowes the bankes. And, if it be not tedious to reſume the burden of this diſcourſe; As the common notion of Gods goodneſſe occaſioned the heathen to conceit every procurer of any good much affected for a God: ſo this affectionate loue of divine truths in generall, faſtens our vnpurified perſwaſions vnto whatſoever we vehemently loue or much affect, as to a truth divine, or practice either warranted or commended to vs by the word of God. Loue or hatred towards any object divine or humane, if it be vnpurified, affectionate, or exceſſiue, is alwayes prone either to ſlaunder divine juſtice, where men are faultie, or to miſcenſure mens actions in caſes overruled by divine juſtice.
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. Hom. Ili. Par. 1. Pag. 112.
Priamus doting affection towards his vnlawfull daughter-in-law miſſwayed his minde to accuſe the gods as authors or direct cauſes rather than to ſuſpect her as any occaſion of the evills, which he feared or ſuffered. And that vnpurified affection, which many
beare vnto truths or goodneſſes divine confuſedly apprehended, will not ſuffer them to ſee or acknowledge Gods ſpeciall providence in their puniſhments. Ready they are at all aſſayes to inveigh againſt, or meditate revenge vpon their brethren for chaſtiſements appointed to them by the finger of God, though executed by the hand of man. God is too good to be the author of evill vnto them, though of evill onely temporall. That is, in the true reſolution of their ſecret thoughts, they are ſo well perſwaded of themſelues, that nothing to their apprehenſion is borne or bent to doe them harme, beſides the envy or malice of other men. Every portion of Scripture, which reproues or forbids malice, doth by their interpretation in this taking, condemne all ſuch of malice or envy, as any way vexe or diſpleaſe them.
7. What poyſonous humor can wee condemne in any Heathen, whoſe very dregges are not incorporated in the grand tyrannous monſter of our times, faction I meane with its members. To eares animated with the ſpirit of this blind beaſt, the leaſt iarre in opinion, though concerning matters of greater difficultie than conſequence, and better able to abide long ſearch than ſpeedy determination, ſounds as a deadly hereſie, alreadie condemned by Gods owne mouth. Not to conſort with theſe men in their occaſionleſſe vociferations againſt others preſumed errors, is in their verdit, to be backward in religion, to renounce the vnitie of faith, to giue our hearts to the enemy. As he that in ſinging obſerues due time or a conſtant tone, amongſt ſuch as regard neither, but following the eare, riſe and fall with moſt or ſweeteſt voyces,
ſhall by immuſicall hearers be cenſured as the author of diſcord. No ſect or profeſſion almoſt throughout any age, but hath beene haunted with one or other violent humor, with whoſe tincture if a man can cunningly temper or colour his diſcourſes, he may vent whatſoever he pleaſeth, albeit compounded of the very lees and refuſe of that hereſie, which he ſeemeth moſt to oppugne. Blaſphemy breathed from ſome mens mouths, ſo it be ſpiced or interſperſed with holy phraſe, is ſuckt in as greedily by their followers as if it were the Spirit of life: the very poyſon of Aſpes diſtilling from others lippes, ſo it be tempered with the infuſion or expreſſion of propheticall fervencie in reproving ſinne, doth reliſh to their factious conſorts as the quinteſſence of zeale. Finally whileſt one factious minde inveighs againſt his oppoſites, bitterneſſe it ſelfe becommeth ſweete to his aſſociates: but if an indifferent man, ſhall lift the doctrine, refute the error, or reproue the paſſions of the one or other; his diſcourſes, though ſeaſoned with the ſpirit of meekeneſſe, of ſinceritie, and judgement, breeds a grievous diſguſt in both.
8. The true originall or roote of this accuſed partialitie, in putting good for evill, and evill for good, hony for gall, and gall for hony, will better appeare from a more particular inquiry or Philoſophicall ſearch of the meanes by which it comes to paſſe; That the ſelfe ſame ſence, or expoſition of Scriptures, which ere whiles did moſt offend, ſhould forthwith beſt pleaſe the very ſame parties. And leſt I ſhould giue offence to any Chriſtian Reader, the inſtance ſhall be chiefly in thoſe, with whom all Chriſtians are juſtly offended.
CHAPTER. XLVI.
Shewing by inſtances of ſacred Writ, that the ſame ſenſe of Gods word which ſometimes moſt diſpleaſed, may ſhortly after moſt affect or pleaſe the ſelfe ſame parties: with them manner how this alteration is wrought.
1. ACtuall fruition of exceſſiue pleaſure either hinders the working, or dulls the apprehenſion of inherent griefe. So doth ſatisfaction of vehement deſires (becauſe moſt pleaſant) drowne all taſte of petty annoyances, and dead the impreſſion of ſuch vngratefull qualities, as accompany the qualitie eagerly afected. Extremitie of thirſt will make a man to be in charitie almoſt with any kinde of moyſture, and cover a multitude of faults in drinke, of which no one but would be very offenſiue to a taſte not miſaffected. For thirſt is but an appetite of cooling moyſture, and this appetite being intended by violent heate or drineſſe; the organ, wherein it reſideth, takes no notice of any other quality, beſides that which beſt contents it for the preſent. All others that accompany it, are well-come or paſſe vnqueſtioned for its ſake, ſo the ſence of cooling moyſture be not abated by their preſence. From a cauſe, in true Philoſophie, much what the ſame, it is, that if one ſtring be ſtiffely bent and another ſlacke, onely one doth ſound, though both be touched. For the ſame reaſon violent paſſions, intenſiue deſires, or ſtrong affections, either ſtraine out or ſucke in onely ſo much of the ſence of Scriptures,
as ſymbolizeth with themſelues. Such circumſtances, as in ſober examination would make moſt againſt vs, leaue no impreſſion in our mindes much bent vpon any private purpoſe. What could haue beene more offenſiue to the Phariſees (not moved with bitter oppoſition to the Sadduces) then S. Pauls doctrine of Chriſts appearance to him after his reſurrection. The very mention of his appearance to him once in the way to Damaſcus, afterwards in the Temple, perſwading him the ſecond time to preach his reſurrection to the Gentiles, had made them ere while cry out; Away with ſuch a fellow from the earth, for it is not fit that he ſhould liue
Act. 22.22. But as the Philoſopher ſayth;
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, Common dread will vnite moſt diſagreeing hearts. For this reaſon profeſſors of contrary opinions, (ſo both ſtedfaſtly hold the generall,) will joyne forces againſt the third, that contradicts or vndermines the common foundation. All inclination to exerciſe enmitie, is rooted in a hope or poſſibilitie of preſerving proper entitie ſafe & entire. What could it then boote the Phariſees to brangle with S. Paul about Chriſts reſurrection or appearance, whileſt the Sadduces by denying all apparition of ſpirit or Angell, or hope of reſurrection from the dead, did not ſo much oppugne him as the very foundation of their Religion? Vnto this paſſionate and vehement diſtaſt of the Sadduces doctrine, Pauls conformity with the Phariſees in birth, education, and generalitie of beliefe, doth reliſh ſo well, that his particular differences or diſſentions from them no way diſaffect them. He avouched expreſly, that Chriſt whom they had crucified, did appeare vnto him; but they apprehended it to be after
ſuch a manner as Gods Angells did in times paſt to their fathers. Now this kind of appearance witneſſed the truth of the Phariſees opinions, that there be ſpirits or Angells: and Pauls ſeaſonable proffering of this teſtimony, doth ſo pleaſe their humour, that the Scribes, which were on the Phariſees part, acquitted him by Proclamation,
〈 in non-Latin alphabet 〉
. Ariſt. Rhetoricorum 2. cap. 4.
[Wee finde no evill in this man; but if a ſpirit, or Angell hath ſpoken vnto him, let vs not fight againſt God. Act. 23. verſ. 9. That thus farre they favoured him, was not out of true loue either to his perſon or any part of the truth he taught, but from loue of themſelues and their opinions, from jealous impatiency of contradiction in publique place by an inferior ſect. So likewiſe we reade in the Goſpell, when our Saviour from Gods word to Moſes had moſt divinely proued the Reſurrection; [I am the God of Abraham &c.] and fully ſatisfied a curious queſtion ſo captiouſly propoſed by the Sadduces, as would haue puzled the greateſt Rabbi amongſt the Phariſees; certaine of them anſwered; [Maiſter thou haſt well ſaid. Luk. 20. ver. 39.] They like well he ſhould be a witneſſe of the Reſurrection, that being one ſpeciall point, which their credit lay vpon to make good vnto the multitude againſt the Sadduces: but as ready they are to adjudge him to death, for avouching himſelfe to be the great Iudge of ſuch, as were raiſed from the dead; howbeit his raiſing of himſelfe from the dead, did proue his words to be moſt true; and ſo would the manner of his appearance vnto S. Paul (which now they grant) haue clearely evinced both his Reſurrection and comming in glory vnto judgement, (whereof it was a tranſient, but reall repreſentation)
ſo their aſſent vnto S. Paul in that aſſembly had beene ſincere and free, not forced by factious oppoſition to the Sadduces. The inconſequent iſſues of this generall truth acknowledged by them, teſtifie that their approbation of our Saviour, for being a witneſſe of the reſurrection, and their condemnation of him, for avouching himſelfe judge of ſuch as were raiſed from death, did iſſue from one and the ſame corrupt fountaine: from loue of authority over the people and applauſe of men; from a ſtubborne and envious deſire to excell their oppoſites, and not to be excelled by any. With their affections thus ſet, our Saviours doctrine indefinitely conſidered ſometimes had coniunction, and then they mightily applaud him; but oftner oppoſition, and then Polyphoemus-like they more maligned him.
2. Admit we could iuſtly acquit our ſelues from other points of Phariſaiſme; that ſpirit of contention and waiward emulation, which this day raignes throughout Chriſtendome, and rageth oftimes no leſſe in defence of good cauſes, then in maintaining or abetting bad, will as eaſily ſet over ſuch as retaine the generall or publique forme of ſound doctrine, to concurre with heretiques or godleſſe men in tranſforming particular places of Scripture, which make for private deſires; as factious oppoſition to the Sadduces did the Phariſees to conſent vnto our Saviour and to S. Paul in the points late mentioned; albeit they did deteſt the principall Articles, the very patterne of that beliefe, which they propagated to the world. That admonition to the Philippians as it concernes theſe times, as much as former; ſo doth it the
maintainers of true Religion moſt of any. The admonition was; Let nothing be done through contention or vaine-glory, but that in meekeneſſe of minde every man eſteeme other better than himſelfe. Phil. 2.3.
CHAPTER XLVII.
Of dreaming fancies concerning the ſenſe of Scripture in the Romanist, in the Iew, in the Separatiſt or Enthuſiaſt.
1. IT were eaſie to inſtance in many controverſie Writers, which in hotte purſuite of their adverſaries haue ſwallowed downe paſſages of Scripture or other authorities, whoſe true ſenſe, if ſo ſifted, as every circumſtance might make full impreſſion vpon their compoſed and ſetled apprehenſions, would be more againſt them, then for them; as their authors (no queſtion) agreed no better with the allegators doctrine, than Paul did with the Phariſees. The impertinent collections of Monkes and Fryars to proue Purgatorie from ſuch places of Scripture, as haue no other ſemblance with it, ſaue onely that they mention metaphoricall fire, would make an vnpartiall Reader call to minde (if ſo he had read it) the fable of the Apes, which eſpying a Glow-worme in a winters night, gathered ſtickes and blowed themſelues breathleſſe, to make them burne. Did not this imaginary flame produce ſuch a reall warmth to the malignant crue, as is able to hatch an extraordinary deſire of having the fire by what meanes ſoever ſtill maintained: impudency
it ſelfe would bluſh, and ſtupiditie tremble at their ſenceleſſe petulancy in this argument. As the learned Papist hath no parallell (the Iew excepted) in this kinde; ſo in the maine points of their Religion, as in the doctrines concerning the authoritie of the Church, and the ſacrifice of the Maſſe, they doe not goe ſo much beyond others, as beſides themſelues. The waight or conſequence of the matters conteined in the mentioned controverſies, breeds an extreme deſire to haue their profitable tenents countenanced by ſacred authoritie; and extremitie of deſire, an vnſatiable thirſt or greedineſſe of lucking & wringing thoſe Texts of Scripture, which in colour of words or literall ſhew doe ſeeme at firſt ſight to make ſomewhat for them, but in truth and ſubſtance manifeſt the poyſon of their doctrine, and argue their eager appetite in maintaining it to be a ſpice or ſymptome of ſpirituall madneſſe. To proue the ſacrifice of the Maſſe, ſome not content to vrge that of the Prophet, [And they ſhall offer a pure oblation to me in all places;] or Melchiſedeckes offering conſecrated bread and wine, (which being once granted would everlaſtingly over-throw it;) would perſwade vs the latine Miſſa was coyned in the Hebrew mint from
〈 in non-Latin alphabet 〉
Maſas, which in the firſt ſignification imports as much as to blow; whence the Verball
〈 in non-Latin alphabet 〉
Miſſah in a ſecondary ſence ſignifieth tribute or Pole-money. The implication is, the very name of the Maſſe imports that this oblation or ſacrifice is Gods tribute, to be paid vnto him as duely▪ as Peter-pence is to the Pope. Their owne acknowledgement of this doting fancy in ſome of their writers leaues a ſuſpition, whether it were a true relation,
rather then a meere ieſt put vpon that ignorant Prieſt, who being put to finde the word Maſſe in the Scriptures, after a long and weariſome ſearch, when he was ready to giue over or fall aſleepe, lighting vpon thoſe words in the firſt of Iohn, [Invenimus Meſsiam] cryed out; Wee haue found the Maſſe; we haue found the Maſſe to the confuſion of the Heretiques.
2. I know not whether the Prophets interpretations of dreames and viſions were of greater force to perſwade the Heathen, that the ſpirit of the immortall Gods did dwell in them, than ſuch dreaming interpretations as latter Iewes doe make of Prophecies or other divine Oracles, are or might be of for confirming Chriſtians beliefe, that the Lord hath ſent a ſpirit of ſlumber vpon them; ſo like they are in their comments or meditations vpon Scriptures concerning Chriſt, vnto ſuch as dreame. The ſame phantaſmes which by floting in our braines breed dreames by night, preſent themſelues to our waking thoughts by day; but want opportunitie to deceiue; ſo long as our eyes and eares are open to receiue forraigne information. But whiles the externall ſenſes, which ſerue as witneſſes, and that principall internall ſenſe which ſittes as chiefe Magiſtrate in the inferior part of the ſoule are ſurprized by ſleepe; the vaineſt fancies the braine can repreſent, paſſe for currant without examination or checke. The phantaſie or common ſenſe is as credulous of their ſuggeſtions or obtruſions, as illiterate, ignorant, or vnexperienced people are of counterfeit commiſſions or pretended warrants. As at this inſtant, though I think of my good friends in London, yet the ſight of Oxford and other vndoubted pledges
of my preſence in this place, wherein I am, will not ſuffer my ſoule to be miſcarried with falſe imaginations of being elſwhere; whereas whiles the gates of theſe outward ſenſes are ſhut, and the paſſages from the principall ſenſe internall or examinatiue facultie ſtopped; the modell of that famous Cittie rouling in my fantaſie would forthwith breede an imagination that I were in it in their preſence, whoſe image or repreſentation onely is preſent with me. Vpon appearances altogether as light and frivolous, are the Iewes tranſported from Chriſt, now fully manifeſted and preſented to them, to imbrace ſuch ſhadowes or prefigurations of him, as had fallen out in the dayes of their Patriarkes or ancient Kings. No man that reades their writings, but will perceiue many phantaſmes or modelles of Evangelicall truth ſwimming in their heads: but the vaile being laid before their hearts diſenables their iudgements for diſtinguiſhing figures from ſubſtances, or apparitions from realities.
3. The reliques of orthodoxall truths, which vnto this day worke in this heartleſſe peoples braines, would be ſufficient to forme Chriſt crucified in the hearts of Heathens, not given vp to a reprobate ſenſe. For example, that practicall pre-notion, Gebher hath ſinned & Gebher muſt be puniſhed, wheron they ground their ceremonies in the feaſt of atonement; being conſtrued according to its literall and naturall ſenſe, is in effect the ſame with that divine Oracle, As by man came death, ſo by man came the reſurrection of the dead, or with that fundamentall Article of our beliefe, that man was to ſatisfie for the ſinnes of men. But the paſſages of theſe latter Iewes internall ſenſes, being lockt vp in
a deeper ſlumber in the day of their ſolemne feaſts, then our externall ſenſes are in the dead of the night, the cleare repreſentatiō of the former Chriſtian truth, makes no impreſſion in their heart, but vaniſheth into a heatheniſh dreame. Like ſo many men that vſe to walke and raue in their ſleepe, they vnwittingly act our Saviours ſufferings after the manner of an Interlude, Vide Buxdorf. Synagoga Iudaic. cap. 20.
putting Gebher, which in their Rabbinicall language ſignifieth a Cock, for meere affinitie of name (for Gebher in Hebrew ſignifieth a man,) vnto all the tortures they can deviſe; adding withall, that every Gebher, every man amongſt them, deſerues to be ſo dealt withall, as they deale with this poore creature. Nor is any creature of this kind ſo fit for this purpoſe in their fantaſie, as a white one. Their ſeverall phantaſmes or pre-notions concerning this myſtery, rightly put together and examined by vigilant thoughts, ſignifie thus much, that the matter of the ſacrifice by which the atonement for mans ſin was to be wrought, was to be a Gebher, a man without blemiſh or ſpot of ſinne.
4. If any prophecie include the leaſt hiſtoricall reference or alluſion to Abraham, to Moſes, David, or Solomon (as the firſt draught almoſt of every Prophecie is ſome former Hiſtory) this is a motiue ſufficient to theſe blinde guides to interpret the place as wholly meant of theſe types alone: Chriſt who is the body therein preſented (God bleſſed forever, which vpholdeth all things by the power of his word, the very Center, (though they perceiue it not,) whereon their ſoules doe reſt,) hath no more place in our thoughts, than the bed wherein we lye, hath in our night imaginations
of walking or talking with our friends either deceaſed or farre abſent. Every metaphor or reſemblance borrowed from things viſible, as mouldes for faſhioning our conceits of matters ſpirituall or inviſible to be accompliſhed in the life to come, make theſe miſerable wretches quite forget the eſtate as well wherein they are, as whence they are fallen, and caſt them into pleaſant dreames of glorious Monarchies or Kingdomes here on earth; ſtill bragging as if they expected every next morning ſhould be their coronation day; as if they would make the world beleeue the Sunne did daily riſe to grace or attend their reeſpouſalls to their glorious God.
Theſe are the ofſpring of thoſe, ſomtimes virgins, but fooliſh ones, who having out-ſlept the time of the Bridegroomes comming, haue not till this day beene able to repaire their lampes; but ſince his departure haue ſate in perpetuall darkneſſe, bringing forth children in ſuch deepe mid-night ſleepe, that the ſlumber cannot to this day be ſhaken out of their eyes, nor their braines delivered of this hereditary drowſineſſe.
5. Many partakers they haue in this phrenſie from originalls much what the ſame or very like. For from a reaſon not much vnlike vnto the cauſe of dreames it is, that externall noyſes oftimes conſort ſo well with internall muſings, as if the one were but the tune and the other the dittie, or one the baſe and the other the treble. Perhaps the ſound either ſtarts ſome notion afreſh, or cauſeth vs in this temper to reſume our former thoughts, whence we imagine it tels vs, as it were, by word of mouth, what it onely ſuggeſts by naturall
motion. And ſometimes as if we meant to ſaue our ſelues a labour or ſpare our breath, which would be ſpent in ſpeaking, we tacitely articulate the ſounds of bells, or other tuneable bodies, as if they did audibly ſpeak what we inwardly muſe. Muſing and dreaming are of neare alliance; the fancy in both is apt to weaue in every circumſtance or occurrent, that hath the leaſt ſemblance or connexion with the principall matter repreſented or thought vpon. In dreames the principall or judicatiue ſenſe is ſo bound with ſleepe, that it cannot examine intimations given by the fantaſie. In muſing the phantaſie is ſo contracted within it ſelfe, that it can neither receiue inſtructions from the vnderſtanding, nor giue it perfect information from repreſentations made by externall ſenſes. But from what originall ſoever theſe erroneous imaginations or fallacies proceed, they inſinuate themſelues after the ſame manner into ſuch as dreame, and ſuch as rather muſe than meditate vpon Scripture. Nor is there any other meanes to prevent their inſinuations, beſides vigilant and attentiue alacritie, to ſift and examine every circumſtance, by ſetting our imaginations a-worke to counterſway our extemporary conceites or apprehenſions with all contrary inducements poſſible. He that thinkes on nothing, but on confirming his owne concluſions or apprehenſions, will quickly perſwade himſelfe, the word of God (ſpecially if he heare it alledged, or ſee it quoted by others,) ſpeakes juſt ſo, as he thinkes, and proffers it ſelfe as a witneſſe to giue teſtimony viva voce to the truth of his preſent cogitations. To the ſuperſtitious Palmeſter or Chiromancer that ſaying of Moſes, Exod. 13. [And it ſhall
be a ſigne vnto thee vpon thine hand &c.] and that in Iob. cap. 37. verſ. 7 [Qui in manu omnium hominum ſignat, vt no
•
int omnes opera ſua,] ſound as fundamentall theoremes of the art which he profeſſeth, that is, of making ſuch prognoſtications of all the changes and chaunces incident to this mortall life by inſpection of the lines or wrinckles in the palmes of mens handes, as the Aſtrologer doth change of weather, or of mens fates or fortunes, by obſerving the poſitions or aſpect of ſtarres. Generally braines apt to buſie themſelues with curious thoughts or ſcrupuloſities, frame ſuch compoſitions of ſacred lines, as men in phrenſie or other like grievous diſtemper, do out of ſcrabled walls or painted cloaths. The one makes fooliſh or monſtrous pictures of true colours; the other drawes ſenſeleſſe and ridiculous inferences out of divine and ſupernaturall Antecedents. Vnleſſe I had compared the marginall quotations of ſome Anabaptiſticall and ſchiſmaticall diſcourſes with the Text, and both with the concluſions intended by their authors; I ſhould hardly haue conceived it as poſſible for a man to ſpeake nothing but Goſpell, and yet to ſpeak ſcarce a true or wiſe word.
6. This kinde of dreaming temper in many, hinders the breaking out of the former generall ſeedes of errour, vnto whoſe workings inwardly it vſually affords advantage and opportunitie. Deſire of proper excellency is a diſeaſe hardly cured in any, and ofttimes workes moſt indefatigably, where it workes moſt ſecretly. In many it ſeemes altogether mortified, when it is onely ſtifned by being cut ſhorter, or gathers ſtrength by contraction to a ſmaller roome.
To excell others in many points, men of this diſpoſition will not ſtriue; to be excelled in moſt, they can ſuffer with patience. Gods gifts of wit, of learning, and judgement they will admire & magnifie as much as any, in others, whoſe induſtrie and opportunities of increaſing their talent in ſacred negotiations they cannot but acknowledge greater, then their owne: yet will they not in concluſion be perſwaded, that any man not of their owne ſect or diſpoſition, knowes ſo much of Gods eternall will & purpoſe, as they doe. Others generall ſkill in Scriptures, if it be great, is for this reaſon alone, ſuſpected to be vnſanctified. The ſtronger the reaſons brought againſt them be, the forwarder are they to appeale from reaſon vnto Scripture, as if grace did aboliſh as well the life or remnant of natures integritie, as her corruptions; as if Gods law or written word did rather obliterate, than refine & quicken the imperfect characters or liueleſſe lineaments of natures law written in our hearts. Thus to abandon the helpe of Arts and naturall reaſon, in this ſearch they haue good reaſon, if wee reſpect the end, whereat their deſires covertly ayme. For Arts and reaſon being once excluded from examination or tryall of ſacred myſteries, their irrationall and ſurd conceits of Scriptures ſenſe in particulars, which they ſtand vpon, may be as well eſteemed, as the moſt forcible deductions, that can be drawne from the fundamentall Maximes of Religion, or concluſions exactly & remonſtratiuely parallel'd to the rule of faith. If allegations of ſacred authority might once by multitude of mens voices thus affected, be taken by number rather, than by waight; to refute the Anabaptiſt,
the Separatiſt, or maintainers of other moderne errours, would be a matter ſo much the harder, as the refuter is more judicious. For the better his judgement is, the more accurately will he ſearch, or ſift ſuch circumſtances, as at firſt fight wedde theſe mens perſwaſions to their owne dreames or fancies. To avoyde their fallacies, the Reader is to remember that their modeſtie in ſome caſes no way acquits them from imputation of extreme pride and inſolency in many points of Chriſtianitie. Few there be ſo tranſcendently conceited of themſelues, but will yeeld to knowne profeſſors of thoſe faculties, wherin they are not converſant. So on the other ſide not many there are, that will not ſtand vpon their skill in thoſe particulars, whereto they haue beene wholly addicted, or long imployed in. It is no marvaile then, if ſuch, as for expounding greateſt myſteries haue wholly betaken themſelues to the ſpirit, or to mens labours whom they preſume to be throughly ſanctified, doe as lightly eſteeme the opinion of greateſt ſcholars, auncient or moderne, in divine myſteries, as they highly magnifie their wit, and judgement in artificiall learning or ſacred generalities. For matters of ſanctification, of election and ſalvation, are as the onely trade or facultie, which theſe men profeſſe, and of which they deeme their owne corporation onely free; others not fit to be conſulted, or at leaſt their voyces not to be taken, vntill they haue ſerved the like compleate apprenticeſhip to their ſuppoſed ſpirit, or beene as long profeſſors of the pure Word alone, renouncing all commerce with naturall reaſon. They are more offended with their followers for having recourſe to it,
than ordinary tradeſmen are with their ſervants or apprentices for haunting Alehouſes, Tavernes, or worſe places.
7. Their firſt intention, I am verily perſwaded, is to magnifie Gods grace, more then others (to their thinking) doe. Now it is a Maxime as plauſible as true, that Gods graces can never be magnified too much by any. But it is a fault common almoſt to all, to doe many things much amiſſe before we haue done them halfe enough. The wiſeſt oft miſcarry in their proiects; theſe men erre in their very firſt attempts, their very intentions are miſlevelled, in that they thinke there is no direct way to grace but by declining helps of art or gifts of nature. The firſt and immediate iſſue of this perſwaſion, (thus ſeeking to nurſe a perpetuall irreconcileable faction betwixt Scripture and reaſon, to magnifie grace by nullifying nature and art) is that every action which is not warranted by ſome expreſſe rule of Scripture, apprehended by grace, is non ex fide, not of faith, (whoſe onely compleate rule is ſcripture;) and being not of faith, it muſt be a ſinne; ſo that theſe two propoſitions; [1. all actions warranted by the expreſſe word of God muſt needs be lawfull] 2. all lawfull actions muſt needs be warranted by the expreſſe word of God,] differ no more in their Logicke, then this verſe read forward, doth from it ſelfe read backward, for Grammaticall ſenſe,
Odo tenet mulum madidam mappam tenet anna.
And after once (out of a ſcrupulous feare to ſinne in any action by following reaſon without expreſſe warrant of Scripture for the particular) they haue for a
while accuſtomed themſelues to levell every action or ſaying,Cap. 48. and to ſquare each thought by ſome expreſſe ſuteable rule of Scripture: the Scripture and their thoughts or apprehenſions become ſo intwined, that in fine they are perſwaded whatſoever they haue don, thought, or ſpoken, in matters concerning God or Chriſtians duties, is warranted by ſome expreſſe rule or other of ſacred Writ. Whoſe teſtimonies for the moſt part, they vſe no otherwiſe then men in high place and authoritie, often vſe the placets or ſuffrages of their inferiors, to countenance their peremptory deſignes by way of ceremony or formalitie: which if they doe not voluntarily, they ſhall doe at length againſt their wills. Concerning the true meaning of that Maxime, Whatſoever is not of faith is ſinne, we haue In the ſecond booke vpon the Creede, firſt Section. elſwhere delivered our opinion. The Scripture we grant to be the compleate and perfect rule of faith, to be the onely rule likewiſe of planting the roote or habite, whence all good actions or reſolutions muſt grow. It is not the onely rule for rectifying every particular branch in the growth. Theſe muſt be rectified by neceſſary or probable deductions which reaſon or rules of art ſanctified by the habit of faith frame out of Scriptures of ſacred Maximes.
CHAPTER XLVIII.
Of the more particular and immediate cauſes of all the forementioned errors or miſperſwaſions.
1. TO giue one prime Philoſophicall cauſe of all or moſt morall miſperſwaſions or tranſfigurations of ſacred Oracles, is perhaps onely poſſible to the cauſe of
cauſes. Two Maximes nevertheleſſe there be vndoubtedly experienced in matters naturall, from which, as from two principall heads, the maine ſtreame of errors doth moſt directly ſpring, though much increaſed by confluence of ſuch fallacies, as haue beene deciphred. The Maximes are; one [Intus apparens prohibet alienum] common in Philoſophicall Schooles; the other [Mota faciliùs moventur] as well knowne, and of as great vſe amongſt the Mathematickes, or ſuch as write Mathematically of Mechanicall inſtruments. The efficacie of every agent reſultes from the fit diſpoſition of the patient; whence it is, that the internall diſtemper or indiſpoſition of the organ will not admit the proper ſtampe or impreſſion of any externall, though its proper object. Not that any diſtemper can ſo prevent the force or any indiſpoſition ſo dead the agencie of the object, as it ſhall not moue and agitate the organor, that it is poſſible for the organ being moued or agitated by externall objects, to be altogether barren. For the very motion of it is a kinde of conception. But the organ being prepoſſeſſed by abundance of heterogeneall matter mingled with it, the impreſſion or conception proues like the monſtrous brood, of males and females of diverſe kindes. And the more vehemently the organ is agitated,Diſtemper is a kinde of motiō, and the greater the diſtemper of the organ is, the more apt it is to be agitated by the object. the more ſenſible is the repreſentation or apprehenſion of the inherent humors; and in as much as the object is rightly apprehended as the cauſe of this actuall motion or repreſentation, it is likewiſed judged (but amiſſe) to be ſuch it ſelfe, as the motion or repreſentation, which it worketh. Thus we ſomtimes miſ-gather thoſe things (the Sunne for example) to
be hote themſelues, which produce heate in others; thoſe to be colde, which cauſe ſenſe of colde; thoſe moyſt, which leaue an impreſſion of moyſture where none was or was vnfelt before their operation. Yet is the Moone neither colde nor moyſt in its ſelfe, although the true cauſe of coldneſſe or moyſtning in ſubiects, aptly diſpoſed to either qualitie. Braines ſtuffed with cold will eaſily ſuſpect fragrant or vnknowne odoriferous perfumes of the lothſome ſmell, which indeed they cauſe by provoking the putrified phlegme to imprint its ſelfe vpon the organ. As the Sunne ſhining through a red glaſſe tranſports the redneſſe vpon the eye, and being the immediate cauſe of the actuall repreſentation now made, is judged to be of the ſame hue. So externall colours preſented to eyes ſubiect to ſuffuſion, or poſſeſſed with reall effluxions of other viſibles, cauſe a repreſentation of thoſe internall humors in the organ, whence colours externall, being the true cauſe of our preſent actuall ſight, we deeme them to be like vnto the internall humors, which are ſeene. Many like irritations of the fleſh are vſually cauſed by the ſpirit, ſeeking to imprint the right ſence or Character of Gods word, could the polluted heart or minde infected with preiudicate opinions, admit the impreſſion. But carnall luſts, or implanted phantaſies, being by this meanes ſet on working, conceiue a depraved ſenſe, or a ſenſe quite contrary to the ſpirits meaning, and yet imagine it to be ſuggeſted by the word of God; onely becauſe it concurres to the actuall producing of ſuch humors or phantaſies.
2. There is no error, but hath its nutriment from
truth, in whoſe roote it is engraffed like a wilde plant in a naturall ſtocke: no vice, but hath ſimilitude in part with one or other vertue. Now where vice or bad habits doe abound, no character of any morall vertue, or precept divine can leaue any true ſtampe or compleate impreſſion of it ſelfe: well may it moue, or tickle the predominant humour, with which it ſymbolizeth in part. The covetous and niggardly diſpoſition will ſolace it ſelfe with precepts of frugalitie, and this ſolace taken in a conceited conformitie to the rule of life, doth ſtiffen him in his wonted ſinne. The commendations of ingenuitie or freedome of ſpirit ſympathize well with braue reſolute mindes, as they doe in part with ſtubbornneſſe or ſelfe-will, and the applauſe which the ſtubborne or ſelfe-willed take in this their partiall ſympathie with the temper of Saints or holy men, works a delight in them to glory in their ſhame. So the prayſe of valour or courage in good cauſes is as a watch-word to foole-hardineſſe, which once ſtarted will admit no curbe or reſtraint from any ſacred precept commending warineſſe or ingenuous feare. The approbation given by Gods word to exceſſiue zeale or indignation ſwelling vpon juſt occaſions, oftimes provokes malitious diſpoſitions to vent their bitterneſſe in a kinde of affected imitation of Saints. Now not onely all imitation of counterfeit goodneſſe, but all counterfeit imitation of true goodneſſe, will in the end bring forth true and reall naughtineſſe. Generally as the word of life and grace where it fructifies, doth tranſlate our naturall diſpoſitions into goodneſſe ſupernaturall: ſo the opinion or preſumption of having our actions warranted, or our
diſpoſitions countenanced from Gods word or will revealed, doth ſublimate all corruptions by nature inherent, or acquired by cuſtome, into a degree of evill more then naturall.
3. Theſe groſſe prepoſterous miſconſtructions admit no ſet bounds or limits of increaſe or waning beſides the different degrees or qualities of the humour, whence they ſpring. As exceſſiue intemperance breeds an hate or loathing of divine goodneſſe, and diſpoſeth to an amitie with hell: ſo in others rightly perſwaded as well of the truth of the Deitie, as of the veracitie of his written word indefinitely conceived, ſome particular rootes of bitterneſſe may be ſo venemous and malignant, as will cauſe them to caſt aſperſions of blaſphemie vpon the ſalvificall ſenſe of theſe ſacred oracles, and to deifie contrary miſconſtructions prompted onely by the luſts and corruptions of the fleſh. Choler in ſome men, though abundant, is forthwith pacified with placid behaviour or gentle language; but in others is ſo peeviſh and fretfull, as maketh them interpret all addreſſements to pacifications to be but mockerie. That, which at other times to them, or at all times to other men, would be reputed affabilitie, is, in the heate of preſent diſtemper, flatterie: what others would take for true ſubmiſſion, or be glad to entertaine as a ſerious proffer of reconcilement, whiles this humor is ſtirred, is diſſimulation or ſubtiltie to entrap them. The reaſon of ſuch vncharitable miſconſtructions is the ſame which was given before. Whatſoever is obvious to thoughts inwardly perplexed or grieved, is apprehended as evill, becauſe it reviues or exaſperates the cauſe of griefe;
and being apprehended as irkeſome to their preſent diſpoſitions, the vnderſtanding or fancie muſt play the Paraſites, and make good ſuch imputations, as the predominate humor layes vpon the obiect. Others words or geſtures alwayes provoke ſome motion in vs, and with the motion, ſome humor or other is ſet on working. Now if the humor be tart or bitter, the motion of it will be vnpleaſant to the partie, in whom it reſides. For this reaſon men ſickly or cholericke proſecute all, that ſpeake to them, or whatſoever moues the fretting humor, with the ſame diſlike they haue of it, or their internall grievances thus occaſioned. All is one whether the ſpeech or behaviour be faire or foule, ſo the irkeſome diſpoſition be exaſperated, which ſometimes is more offended with the antipathie of affabilitie or proffered courteſie, than with churliſh or boyſterous oppoſition of the like temper in others. For being boyſterouſly oppoſed it either relents or findes opportunitie to exonerate it ſelfe, and ſpend its venome by vehemencie of provoked motion; but gathers ſtrength by fretting inwardly at their ſpeech or geſtures which vnſeaſonably endevour to allay it: as the Spring-ſunne by ſtirring humors being not able to draw them out or digeſt them, produceth agues. Some tempers of minde in like ſort there be, very apt to be offended with divine truth either bluntly, obſcurely, doubtfully, or vnſeaſonably propounded, and yet as ready to be friends with it diſtinctly and placidly repreſented. Others are ſo tainted with the ſower leaven of Phariſaiſme, that the more evident the truth is made, or more plauſibly delivered vnto them, the more bitterly they maligne it
and the propoſers of it; for the inward griefe of a worme-bitten conſcience doth more diſquiet the ſoule and ſpirit, than any choler can doe the body or animal facultie. Thus the high Prieſt rent his cloathes at our Saviours interpretation of that place in Daniel: [Hereafter ſhall ye ſee the Sonne of man.] as if he had ſpoken blaſphemie. Albeit his manner of delivering this divine truth, manifeſt enough to ſober examinours, were moſt placid, and in tearmes mitigated below the tenour of a direct anſwer to the queſtion propoſed. Had he prophecied to haue made them Kings, or vpon opportunitie of his late triumphant entertainment, interpreted the Prophets words of himſelfe then comming, as their Generall to outbraue the Romanes with golden ſhieldes or glittering armour, he might haue gained that applauſe, which they afterward gaue to Herod; Non vox hominis, ſed Dei.