CHAPTER I.

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 [Page 3] 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 [...], 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.

[Page 4]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 [Page 5] 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 [Page 6] 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.

[Page 7]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 [Page 8] 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.

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, [Page 9] 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 [Page 10] 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.

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 [Page 11] 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 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 [Page 12] 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, [Page 13] 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 [Page 14] 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 [Page 15] 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 [Page 16] 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 [Page 17] 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.

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 [Page 18] 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.

[Page 19]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 [Page 20] 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 [Page 21] 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 [...], 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 [Page 22] 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 [...] 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, [Page 23] 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 [Page 24] 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, [Page 25] 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;

But much worse then these (it seemes by Cottaes complaint) were more frequent in corrupt mindes a little before.

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:

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:

7. The Psalmists complaint is much more mode­rate, yet such as argues his faith to haue beene assaul­ted, [Page 28] 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) [Page 29] 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 [Page 30] 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.

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.

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 [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 [Page 37] 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. [...], 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 [Page 38] 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 [Page 39] 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, [Page 40] 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:

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 [Page 42] 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 [Page 43] 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.

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.

[Page 45]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 [Page 46] 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 [Page 47] 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 [Page 48] 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 [Page 49] 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 [Page 50] 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:

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 [Page 52] 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 [Page 53] 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 [Page 54] 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 [Page 55] 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.

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 [...]. 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 [Page 57] 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 [Page 58] 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, [Page 59] 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 Court Dubium 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 [Page 60] 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. [...]. 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 [...]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 [Page 61] be good vnto them for Iupiters sake the supposed pro­tector of the helplesse stranger; He answered him in this or like language.

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. [Page 62] 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 [Page 63] 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:

[Page 64] If these and the like prayers or wishes of heathen sup­plicants found gratefull successe, their second edition in plaine English was thus:

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 [Page 65] 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 [...]sly they haue kindled. Quis milvus quātumlibet solitariùs ra­pinis non cir­cumuolat: non coniugiū c [...] ­pulat, [...]idum congerit, [...]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 [...]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 [...]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 [Page 66] 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.

1. THe chiefe causes of Atheisme being dis­covered, the meanes to prevent it can­not be difficult and these consist in this [...]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 [...]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 [Page 68] 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 [...]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 [...]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 [...]e, is some­what lower, more apprehensiue of death, of danger, or other humane infirmities▪ [...]pter to be stricken with [Page 69] feare at consciousnes of internall evils, than to be dri­ven vpon imminent perils by popular Fame. To the framing of this middle temper betweene [...]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 [Page 68] [...] [Page 69] [...] [Page 70] 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:

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.

The summe of these, and like instances, is, That [Page 71] 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.

[Page 72]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 [Page 73] 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 [Page 74] 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 [Page 75] 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 [Page 76] 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, [Page 77] 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, [Page 78] 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 [Page 79] 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.

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 [Page 81] 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.

[Page 82]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.

[Page 83]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.

CHAPTER X.

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, [Page 87] 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 [...]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 [Page 88] 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 [...] 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 [Page 89] 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.

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 [Page 90] 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 [Page 91] 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 [Page 92] 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.

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 [...]e when they appeare, nor should the sense delude the vnderstanding with such false shewes or resemblances as it often obtrudes [Page 93] 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 [Page 94] 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, [Page 95] 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 (que) 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 [Page 96] 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 [...]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 [Page 97] 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 [Page 98] 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 [...]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.

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 w ^ch the phantasie hath with the vnderstanding, thus seeking to expresse or figure its owne indefinite conceits, is que­stioned [Page 99] 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 [Page 100] 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:

[Page 101]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 [Page 102] 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 [Page 103] 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 [...]? sed tamen adhuc est in animo memoria praeteritorum. Et quis negatpresens tempus carere spatio, qu [...]a in pūcto praterit? sed tamen perdurat attentio, per quam pergat [...]besse quod aderit. Nonigit [...] lon­gum tempus futurū quod non est; sed longū futurū, long a expectatio futuri est. Ne (que) [...] [...]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.. [Page 104] 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 [Page 105] 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. [Page 106] 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 [Page 107] 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.

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.

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; [...]. 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. [Page 109] 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, [Page 110] 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 [Page 111] 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 [Page 112] 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.

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 [Page 114] 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 [Page 115] 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 [...] 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 [Page 116] 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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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.

[Page 122] 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.

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, [Page 123] 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 [Page 124] 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.

CHAP. XVI.

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, [Page 126] 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 observed Lib. 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 [Page 127] 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 [Page 128] 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.

[Page 129]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, [Page 130] or his words here quoted in the Margine Cum 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 likenesse Parū 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 [Page 131] 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 [Page 132] 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, [Page 133] 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. [Page 134] 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 [Page 135] 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.

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, w ^ch 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.

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 [Page 136] 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.]’

[Page 137] ‘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 [Page 138] 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 [Page 139] 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 [Page 140] 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, [Page 141] 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.

[Page 142]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 favours Cicero. 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 [Page 143] 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, [Page 144] 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 M ^ris 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 [Page 145] 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 [Page 146] 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.

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] [Page 147] 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, [Page 148] 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 [...]. Pausanias. l. 1. p. 62. Nemesis:

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 [Page 150] 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 [Page 151] 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.

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 [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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, [Page 156] 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

And in that other of Cadmus .....Serié (que) malorum

[Page 157] 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 places Hic 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, [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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 [Page 163] 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:

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 [Page 164] poore Fishermans speech in Vide Cau­ [...] in c 8. [...] 9. Athenaei. Athenaeus; albeit by a­mending his words, Antiquè sic. [...]. 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 [Page 165] 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 [Page 166] 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 [Page 167] 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.

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:

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 [Page 169] 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.

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, [Page 171] 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 [Page 172] 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, [Page 173] 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 [Page 174] 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.

[Page 175]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 [Page 176] 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:

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 [Page 177] 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:

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 [Page 178] 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 [Page 179] 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; S ^r, 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 S ^t 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 [Page 180] 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 [Page 181] 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.

[Page 182]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, [Page 183] 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 [Page 184] 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.

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 [Page 186] 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 [Page 187] 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 [Page 188] 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:

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.

[Page 189] 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:

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. [Page 190] 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 [Page 191] 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. [Page 192] 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 [Page 193] (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, [Page 194] 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.

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 [Page 195] 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 [Page 194] [...] [Page 195] [...] [Page 196] 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 [Page 197] 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 of Vide 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.

The like hath a Romane Poet:

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 [Page 199] 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, [Page 200] 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.

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 [Page 201] 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 [Page 202] 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 [Page 203] 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.

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 [Page 204] 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, [Page 205] 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. [Page 206] 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 [Page 207] 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 [Page 208] 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 [Page 209] 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 [Page 210] 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 [Page 211] 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 [Page 212] 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 [Page 213] 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 [Page 214] 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 [Page 215] 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: [Page 216] 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.

CHAPTER XXII.

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 [Page 218] 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 [Page 219] 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 [Page 220] 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.

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 [Page 221] 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 [Page 222] 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 [Page 223] 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 [Page 224] 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 [...]m L [...]t [...]en. Ma. [...] lau [...]an [...]ar, D [...]pui [...] damnantur. That such practises a [...] 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 [...] (as a Car [...]us Ti­e [...]cellinus Rup [...]ma [...]us antiqui m [...] ­ris c [...]ues. m [...]rd [...] re [...]o [...]g nabū [...] [...]e­pius d [...]xit, torquē C [...]n­chyliatum, postquam in­dignis p [...] ­mis [...]e c [...]m­muni [...] ce­p [...]e [...] [...] vi [...]o [...]um in­ [...]ign [...] [...] P [...]a­rum [...] Thuan [...] 2 [...]. French Knight, in a case not much vnlike said) for every beast; or chaines for every Hinc cō [...] prophetia [...]is, [...]nem [...] ca­lorum [...] tractat. 8. partitio 3. de custodia Ang [...]. dead dogs ne [...]ke, which had brought gaine vnto their Sanc­tuary Tou [...]hing the former abuse [the incorpora­ting of the [...]oricall expressions of the Auncients affec­tion towards deceased Worthies, into the bodie of their divine service] [...] de S [...]n [...]t [...] beatitud. lib. [...]. 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 [...]priu [...], and for his kinde acquaintance while she liv [...]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 [Page 225] 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 [Page 226] 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 S ^t 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 the Haec 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 [...]cilicet S. Hugonem, Linconiensem Episcopum; Restondeo quod necidem ex eorum vo­luntate, sed regis Anglia & su [...] [...]an [...]a est canonizatus, quanquam sanct [...]ssimae fuit vi­tae, magnis miraculis claruerit & procarator Carthusia magna professis (que) ex [...]iterit. Gerson [...] 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 [Page 227] 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 [...]ctum est) malis sunt con­munta, & multa non Christiana, s [...]d magicae artis ostentamenta sunt, qua a simplicibus qua [...] sanctitatis miracula acceptantur. Gerson ibidem. Demden [...]tandum quòd in Legis temp [...]re per Moysen siebant signa ingentia, quibus mag [...] quidam per incantationes fecer unt similia, &c. i­bidem Hac autem antiqua miracula (per deum scilicet facta) qu [...]tidiè in mysterio r [...]no van­tur in Ecclesia, quae etiam tanto maiorasunt, quanto non corporalis sed spirtiuilia. ibidem. ingenuous and wise observation of [Page 228] 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 [Page 229] 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.

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 [Page 230] 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 [...]nas p [...]s­se conside [...]a­ri, quā [...] nos Deum ora­mus; vnam ipsius Dei, a quo petimus beneficia; al­teram Chri­sti, per cuius meritum ea c [...]pi [...]nus no­bis dar [...]; ter­tiam eius, qui pe [...]i [...]en. [...] ­c [...]a▪ per Chri­st [...]n. Ex his tribus perso­nis n [...]n potest prin [...] 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. [Page 231] 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 [Page 232] 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, [Page 233] 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 [Page 234] 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 [Page 235] 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) [...] [...]nalis natalitia colimus, [Page 236] 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 [Page 237] 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 [Page 238] 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 [Page 239] 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 [Page 240] 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. And Bellarm. 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 [Page 241] 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.

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, [Page 242] 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 [...], to Honour God, infinitely more than man for his infinite excellency; but [...], 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. [Page 243] 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: [...], saith Peresius, is to serue, and wee are not the Saints servants, but their fellow-servants. And Bellarm de San [...]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 [...] 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. [ [...]]. [Page 244] 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 [...]: 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 [...] 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 [Page 245] 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 [Page 246] 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 [Page 247] 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 [Page 248] 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 [Page 249] 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.

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 [Page 250] 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 S ^t 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 [...]minum deum tuum adora­bis, & illi soli seruie [...], cum Abraham sic honorauerit populum quendam gentium, ut etiam ado­raret. Sed animaduertendum est in eodem praecept [...], nondictum, Dominum deum tuum selū ado­rabis, sicut dictum est, et illi soli seruies, quod est Graecè [...]. Talis enim seruitus non nisi Deo de [...]etur. Aug. quest. 61. super Gen.. True, sayth the Iesuite, cultu latriae: for it is writ­ten, [...], but not [...]. For this kinde of worship (exprest by the Greeke [...]) 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 [...], 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 [Page 251] 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. [...], 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 [...] worship or prostration, as to [...] 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 [...] onely, the Devill required onely [...]: 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, [Page 252] 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 [Page 253] 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 [Page 254] 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 [...] humanitie. For since the Angels them­selues [Page 255] 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 [Page 256] 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? [Page 257] 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 [Page 258] 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 [...]c [...] citat [...]. 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 [Page 259] 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 [Page 260] 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 [Page 261] 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 [Page 262] 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. S ^t 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 [Page 263] 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.

1. SVppose S ^t Peter, or the Angell whom S ^t 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 [Page 264] 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 [Page 265] 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 [Page 266] 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, [Page 267] 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 [Page 268] 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 [Page 269] 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 [...] 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 [Page 270] 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, [Page 271] as He graunts them, by the Romanists doctrine, of spi­rituall eares.

CHAPTER XXVIII.

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 [Page 272] 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;

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:

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.

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.

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.

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, [Page 275] 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 [Page 276] 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 [Page 277] 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 [...], 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 [Page 278] 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 [Page 279] 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 [Page 280] 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 [Page 281] 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.

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 [Page 283] 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 [Page 284] 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 [Page 285] 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 [Page 286] 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 [Page 287] 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 [Page 288] 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.’

[Page 289]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 [Page 290] 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.

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 [Page 291] 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 [Page 292] 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 [Page 293] 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 [Page 294] 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 our Rom. 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 [Page 295] 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 [...] (nempe imagi­ues) quod est propriè Deum adorare. Verbum enim [...] 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 [Page 296] 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.

1. RELIGION, as Bellarmine well observeth, consisteth not in the apprehension or speculatiue acknowledgement of excel­lencie in the partie worshipped, but in [Page 297] 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 [Page 298] 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 [Page 299] 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 [Page 300] 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.

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 [Page 301] 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 [Page 302] 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.

[Page 303]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 [Page 304] 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 [Page 305] 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 [Page 306] 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 [Page 307] 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 [Page 308] 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 [Page 309] 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 [Page 310] and Symptomes of Romish Phreneticall zeale to Ima­ges.

CHAPTER. XXXIII.

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 [...]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 [...] vt vbi quondam omnium non Deorum, sed Daemoniorum cultus agebat [...]r, ibi deinceps omnium fieret memoria Sanctorum. Paubus D [...]acon. lib. 18 c [...]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 [...]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 [Page 311] 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, [Page 312] 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 [...]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 [...]cere volebant a suo consortio; vnde exulibus aquâ & igni inter­dic [...]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 [...]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: [Page 313] 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, [Page 314] 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. [Page 315] 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.

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 [Page 316] 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 [Page 317] 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 [Page 318] 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. [Page 319] 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 [Page 320] 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 [Page 321] 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; 3 ^ly, 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 [Page 322] 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 [...] aut [...], 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 [Page 323] 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.

1. REferring the discussion of Authorities al­leaged in favour or dislike of Image-worship, to the explication of that com­mandement [Page 324] 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 [Page 325] 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 [Page 326] 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 [Page 327] 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 [Page 328] 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, [Page 329] 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 [Page 330] 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 [Page 331] 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 [Page 330] [...] [Page 331] [...] [Page 332] 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 [Page 333] 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 [Page 334] 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 [Page 335] 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 [Page 336] 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. [Page 337] 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.

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 [Page 339] 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 [Page 340] 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 [Page 341] 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. [Page 342] 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 [Page 343] 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 [Page 344] 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 [Page 345] 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 [Page 346] themselues in hers and her childrens breasts.

CHAPTER. XXXVII.

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 S ^r. S ^r 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 [Page 347] 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 [Page 348] 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 [Page 349] 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 [Page 350] 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.

[Page 351]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 S ^t 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 S ^t 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 S ^t 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, [Page 352] 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.

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. [Page 353] So might those prayers of the French Kings tendred vnto S ^t 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 [Page 354] 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 [Page 355] 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.

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 [Page 356] 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.

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 [Page 357] 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 S ^t 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 [...] 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 [Page 358] 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 [Page 359] 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.

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,

[Page 361] They returne againe to Christ and ranke his attributes in a short rime:

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 [Page 362] 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.

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 [Page 363] 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 [Page 364] 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 Monarch Bellar. 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 [Page 365] 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 [Page 366] 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.

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 [Page 368] 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 [Page 369] 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 [Page 370] 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 [Page 371] 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.

CHAPTER XLI.

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 [Page 374] 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 [...] 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 [Page 375] 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 [Page 376] 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 [Page 377] 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 [Page 378] 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 [Page 379] 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.

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 [Page 380] 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 [...]analibus mundo in v [...] ­t [...]a effuso, o­ranti apparet Christus eum S. S. matre virgine, D Paulo, S. Iohanne Evang. B. Dominico & Davide Rege [...] pu [...]sante, De [...]a [...]a virginis dextram Christo porrigit, qui eam sibi in sponsam suscipit & [...] a [...]lo pretioso exo [...]nat. D. Catharinae Senensis Selectiora miracula formis Aene­is expressa A [...]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. [Page 381] 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 [Page 382] 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 [...]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 [Page 383] 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 [Page 384] 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 [Page 385] 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 [Page 386] 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.

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; [Page 386] [...] [Page 387] [...] [Page 388] 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.

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 [Page 389] 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 [Page 390] 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 [Page 391] 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 [Page 392] 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 [Page 393] 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: [Page 394] 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 [Page 395] 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, [Page 396] 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..

[Page 397]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 [...] ▪ 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 [Page 398] 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.

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 [Page 399] 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 [...] of heaven and earth. Wisedome more than ordinary▪ [Page 400] (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 [Page 401] 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 [Page 402] 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 [...], 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 [Page 403] 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.

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 [Page 405] 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 [Page 406] 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, [...]. 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 [Page 407] 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 [Page 408] 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, [Page 409] 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 [Page 410] 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;

This was his note, whiles his loue did kindle in hope: much changed with alteration of his possibilities;

6. Is it not a miserable condition, whereunto the vnconstancy of humane passions seekes to bring the [Page 411] 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. [...]. 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 [Page 412] 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, [Page 413] 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.

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, [Page 415] 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; [...], 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 [Page 416] 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, [...]. 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) [Page 417] 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 [Page 418] 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.

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 [Page 419] 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 [...] Masas, which in the first signification imports as much as to blow; whence the Verball [...] 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, [Page 420] 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 [Page 421] 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 [Page 422] 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 [Page 423] 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 [Page 424] 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 [Page 425] 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. [Page 426] 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, [Page 427] 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, [Page 428] 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 [Page 429] 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.

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 [Page 430] 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 [Page 431] 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 [Page 432] 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 [Page 433] 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; [Page 434] 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 [Page 435] 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.

CHAPTER. XLIX.

1. THe Heathens grossely ei­ther multiply or mis-fi­gure the divine Nature; we varnish their vnsight­ly pictures, or conjoyne their distracted represen­tations: both mispro­portion or deface him in his Attributes. Now as it is the corruption of nature, wherein we commu­nicate too deepely with the Heathen, which maketh vs partakers of their sins: so shall we proue our selues more vnexcusable by much, then they were, vnlesse their example excite in vs religious care and alacritie to vse those meanes, which many of them by light of nature, (questionlesse without the internall light of grace) saw to be necessary for attaining the true [Page 438] knowledge of the Deitie. To the better sort of them it was a cleare truth and a received Maxime; ‘That as the Sunne cannot be seene without its owne light, so God could not be knowne without his illuminations:’ That by these illuminations profered to all the most part were not in any degree inlightned for want of internal pre­paration. The preparation or disposition by them re­quired, was purification of the soule. Of excellent passages to this purpose Trismegist, Plato with his fol­lowers, Plotine specially, and amongst the Romanes, Seneca, are very fertile. Their consonancies to Chri­stian truth are gathered by many, briefly by Pansa, and some other late Writers, whom I commend vnto the Reader for no other end, but that he may be com­mended or directed by them to these authors them­selues, worthy to be lookt into by the most eagle-sigh­ted Divines of our times. Admit they cannot com­municate to vs the light of saving truth, with whose comfortable rayes their soules were never refreshed, nor their mindes enlightened: yet should I take him either for more then a man, even a coelestiall Saint on earth, or for a lazy droane, that will not condemne himselfe for slouth or dullnesse in apprehension of God or his goodnesse; so he will but vnpartially compare his owne conceites or affections with these mens, allowing the oddes as well of the more excel­lent meanes which he hath to finde, as of the encou­ragements incomparably more glorious given him to search out the hidden Manna, that secret joy of heart or exultation of spirit, which alwayes resulteth from true contemplation of the first truth, or from the deaw of this fountaine of goodnesse. And if whiles [Page 439] we seeke a rule or stay to our vnderstandings, lest they slide into error, we desire withall a spurre vnto devoti­on; the vsuall professors of Schoole divinitie come as farre short of these heathen Theologists, and their Christian expositors in this later service, as they goe beyond them in the former.

2. Plotins frequent interspersion of much divine matter throughout most his Philosophicall discour­ses, often makes me doubt, whether familiaritie with Origen did not draw him to some acquaintance with Christian mysteries; howsoever he sought to forme them in Philosophicall mouldes, and set forth stollen fragments of the food of life with Platonicall sawce. By what meanes then may the soule in this mans judgement be elevated to contemplate the vnprizeable beautie, which hath her dwellings in the sacred closetts, and gaddes not abroad, lest profane eyes might gloate vpon her? Not to question how well he spake them, or how farre he did assent vnto them; these, and the like spee­ches of his (very pertinent to our present argument) inferre a divine truth out of Philosophicall princi­ples. ‘If the eye be either infected with bad humors, dull or weakned for want of spirits, the brightnesse of the ob­iects presented, breeds a dimnesse, and disenables it for seeing, what otherwise might easily be seene. The specta­tor must be made like the spectacle; nor could any eye see the Sunne, were it not by naturall constitution Sunne-like: No more can the minde vnlesse purified, behold the fountaine of puritie: whence he must be divine or deifor­med, that meanes to see God, or the patterne of beautie.’ Plot. lib. 6. Ennead. 1. Whether to his soule moral­ly or Philosophically purified, thus much was repre­sented [Page 440] by the light of nature; or whether admitted to looke into the fountaine of truth or law of libertie, he thus farre approved it while he looked vpon it: the summe of his collections was delivered by him, who alone had seene God, and declared him vnto the world Blessed are the pure in heart; for they shall see God Math. 5. vers. 8.. In the perfection of this vision consists the fulnesse of our felicitie in the life to come, of which felicitie not­withstanding all in this life may in some measure be partakers, by seeing him in his word and in his onely sonne: He that hath seene me hath seene my father. How then sayst thou Philip; Shew vs the father Ioh. 14. vers. 9.? But did all see the sonne, that lookt vpon him? If they did not, how was he the true light, that enlighteneth every man that commeth into the world? In as much as the world was made by him, his light was spread throughout it; He shineth still in darkenesse, though the darknesse com­prehendeth him not. Ioh. 1. vers. 5. This darkenesse in Plotins language is the adventitious filth or rust, which before purification be wrought, adheres to the hu­mane soule, and makes it vncapable of any illumina­tion from the fountaine of light.

CHHPTER L.

1. BVt admitting the purified hart hath the promise of blessing, as well in this life, as in the other to come; who shall haue interest in the promise? for who can say; My heart is cleane? As justification; so the purification, whereof we treate, is two-folde;

• 1. From the raigne or dominion of sinne.
• 2. From all reliques or commixture of sinne.

Of the latter purification, in this life none can be, of the former all the faithfull must be partakers. But even faith it selfe, before it can be liuely and sound, must in order of nature (perhaps, of time) be sincere and true: and vnto the meere truth of it, the right know­ledge or apprehension of the object is alwayes prece­dent. Whence it becomes questionable, what degree or manner of purification is requisite to the right knowledge of God or his attributes: these, in the me­thod proposed to vs by the authors of this Creede, being the first articles or objects of our beliefe.

2. May we in this case, as in the like before, admit of a two-folde cleansing or purification; one morall, or right onely in its kinde, but farre short of accepta­tion [Page 442] in it selfe, onely acceptable, as it is destinated to a second which is spirituall, and pleasing to God through Iesus Christ, as being the symbole or partici­pated forme, whereby Christs righteousnesse becomes actually ours. The truth of this distinction was suppo­sed by S. Iames, otherwise he had set those soules, which he sought to cleanse, in a perpetuall backwater. Vnto men as then not justified nor spiritually purifi­ed; vnto all, (notorious sinners not excepted) for to them by especiall title was that exhortation directed; Draw neare to God, and he will draw neare to you. Iam. 4.8. Suppose the parties, to whom he spake, should haue replyed thus; Vnlesse God draw neare to vs by his sancti­fying grace, how should we draw nearer to him then we are? Had their reply beene pertinent, and iust? If iust, his exhortations following had beene altogether fruit­lesse and impertinent; Cleanse your hands ye sinners, and purge your hearts ye wauering minded. Iam. 4 vers. 8. No moderne Catechist knowes better then he did; That God alone must spiritually cleanse and purifie, because he alone creates that grace in their hearts, whereby this their sanctification is wrought. Yet that they might be finally so cleansed, and purged by his meere grace, they were first morally to be cleansed, by abstinence from vnrighteous actions, by denying of indulgence to internall lusts. This wavering of minde, though it spring from impuritie of heart or corrupt affection; (as one obserues) is no ill signe in youth, but rather the working of the soule, seeking to purge it selfe from corruption; although a wavering and floating imagination is for the present most vn­capable of the impression of Gods image.

[Page 443]3. As corruption of nature doth sway vs both to conceiue, and bring forth evill of every kinde: so our acquired prouenesse to practise it, being outwardly curb'd, or our naturall propensions by Gods provi­dence diverted from such objects, as might entice or inlarge them, the light of nature as yet not sanctified will manifest the folly of our former wayes, and oft­times cause notorious malefactors to water their cheekes with teares, in signe they would (as perhaps for the present in part they doe) wash their conscien­ces from wonted vncleannesse, if it should please God to grant them opportunitie of testifying their resolu­tions by reformation of life prolonged. And what they thus protest may be either meerely pretended, or vnfainedly purposed. So may purposes, for the time being vnfained, be either temporary and weake (easie to be defeated) by future opportunities; or firme, and constant, able to resist all ordinary or wonted in­ticements to commit externall mischiefes. Such they may be, and yet never approach the confines of true spirituall renovation.

4. That hearts thus farre cleansed and mollified are more apt to admit the true stampe or character of any morall truth, and may be more easily and farther poized with any wholesome admonition or reproofe▪ needs no further proofe, than that, which is aboue all proofes, which can be brought to the contrary, com­mon experience. And although in the heate of passi­on, or by renitency of contrary impulsions, our ap­prehensions of truths formerly imprinted or then first represented, be not so cleare, or though our judge­ments be corrupt and partiall; yet such as haue laid [Page 444] vp these sacred principles in their hearts, giving them little or no vent, except in practise, will in these cases suspect their iudgement, and appeale from passion to calme and sober meditations. Many pleasant and gratefull fancies, which secretly intrude themselues by night, are often mistrusted by some, even whiles they dreame; though the like dreames in others, which haue lesse occasion to beleeue them, are ex­empt from all suspition. The cause of difference, as an exquisite Philip. Mocenicus. Philosopher tells vs, is this. In the one, the passages betwixt the braine, and the heart are in some sort open: in the other so stopt, that the head, which serues as an illiterate messenger or newes-car­rier to the heart, can haue no direction or resolution thence, but takes every thing for true, that hath any appearance of truths formerly experienced in waking thoughts. This falls out so, as if, whiles grand Coun­sellors sleepe, Post-boyes should take vpon them to determine of matters of state by vulgar rumors con­cerning the secrecies inclosed in their Packets. The vigilant thoughts of men attentiue to worldly busi­nesse or bent to vice, can be no better in sacred mat­ters, than dreaming fancies in matters secular. No morall knowledge not implanted in a purified heart, but vpon intercourse of passion or new occurrence, either vanisheth or varieth as strangely and quickly, as nocturnall representations. Nor is it possible any sacred knowledge should enter into our hearts, vntill they be in some measure cleansed of their natiue rust or adventitious foulenesse.

5. Not vnconsonant to as much of S. Iames divini­tie, as hitherto hath beene discussed, is that resolution [Page 445] of Seneca in the beginning of his naturall or theologi­call questions (for God and nature were to him as one) ‘Mustum interest inter, & bonam valetudinem, &c. There is a great difference betweene health and strength: Thou carriest about no counterfeit face, nor framest thy speech vnto anothers minde: Thy heart is not invailed, thou art free from avarice, which depriues it selfe of what it hath purloined from others; from luxurie, which re­paires the wasted stocke more filthily, then it was wasted. Thou art not subiect to ambition, which seldome brings men vnto dignitie, but by base and indigne practises? Thou art as yet a non-proficient, and rid of all other ill guests, not of thy selfe. The vertue we ayme at, is magni­ficent: not that it is in it selfe a happy thing to be without vice, but that want of evill doth free the minde, and pre­pare it for the knowledge of heavenly matters, and quali­fie it for acquaintance with God.’ Plotin likewise (a­vouching the consent of the auncient) makes every vertue a beame or ray of the former purification, in his opinion requisite for attaining vnion with the prime light or fountaine of beautie. What is tempe­rance but abstinence from bodily pleasures, as being neither pure in themselues, nor fit for any affecting puritie of life to follow? Wisedome and Prudence e­rect the minde to things supernall, and keepe it a­loofe from this inferior and base part of the world, which pollutes it. Wherefore it was truely said; That the goodnesse, and beautie of the humane soule con­sists in being like to God. But by what meanes in his divinitie must our soules put on his likenesse? By put­ting off, whiles they ascend to him, the vitious habits, which they put on in their descent to worldly spectacles; as those [Page 446] that enter into the sanctuaries of the Temples, put off their garments, and approach not the presence of the gods till they be purified. And againe, Our soules must be divorced from all corporall beautie, before we come acquainted with the prime light or fountaine of beautie, of whom all bodily per­fections are but images, on which who so doates, or esteemes as obiects worthy of his loue, shall be partaker of his folly, that drowned himselfe by assaying to embrace faire shadows in the water. For thus enclaspt with loue of bodily decencie, that he cannot acquit himselfe from it, he must needs suffer a precipitation (not so much of body as of soule) into a pit darke and gastly to the minde of man; blinded both a­mongst the infernall ghosts, and even whiles they liue here, haunted still with ghosts or shadowes. That is our Country whence we came, and there is our setled place of dwelling. But what is the meanes or manner of our retire? ‘Wee need neither shippe nor chariot, nor horse, not so much as the vse of our owne feete: all these we must forsake, not vouchsafing once to looke backe vpon them after wee be set on in this iourney. Our bodily lights being shutt wee must provide vs another eye. But what must this inter­nall eye beholde? Vpon the first opening or wakening, it cannot easily fixe it selfe vpon excessiue brightnesse. What remedie then? The soule must be invred by degrees, first to looke into honest and ingenuous studies; after­wards to contemplate such actions of famous men, as are fit patternes for others to follow; lastly to take the true characters of these good actors minds.’ But they shall by this meanes be enabled to take a true draught of their own forme ? ‘If thou canst not see thine own latent beau­tie, propose the statuary for thy imitation, pare of super­fluities and exorbitances, rectifie obliquities, and giue lu­stre [Page 447] to parts obscure or duskie, and never giue over poli­shing and trimming thy statue, vntil vertue display her radiant beames, vntill thou seest temperance establisht in her immaculate throne. Thou needst no Mercury for thy direction, intend thy sight: for such alone, as now thou art, can truely behold that excellent beautie. Plot. Ennead. 1. lib. 6.’

6. Out of this Heathens Philosophie, that Chari­tie, which should be in Christian Divines, would ex­tract much matter, well symbolizing with the words of life. Howbeit, lest either young Readers should wrong themselues by doating too much vpon these or like passages, or Divines should depriue him of his due; let vs see a little farther wherin they decline from Christian truth. It was an heavenly doctrine of Plotine and other Heathens; ‘That gold being severed from drosse or gleibs of earth often intermingled with it, and the soule of man once purified from vice or ex­ternall impressions, both recover their natiue beau­tie: that the soule thus recovering her natiue-splen­dor, becomes a true glasse for right representation of Gods image or his attributes.’ But the best of the Heathen wanting this perspectiue glasse, whereby things of heavenly nature must be discovered, could not discerne many internall spottes or blemishes, which no lesse pollute the humane soule, then those running sores, wherewith most others beside them­selues were in their judgement fouly infected. Besides these mentioned, much of their seed wee cannot deny to be most pretious, as being either borrowed from the Hebrewes, since the law was written, or propaga­ted from Noah the Preacher of righteousnesse. Yet [Page 448] even the best, that they did sow, compared with Pauls or Apolloes labours, proved in the growth but like grasse or greene blades vpon the house-toppe, withe­ring before they be ripe. And thus ill it proved, be­cause not sowne in contrite hearts, because not rooted in true humilitie, never watered with penitent teares, without whose moysture the seed of Gods word ordi­narily receiveth no iust increase. If wee may iudge of other Heathens by Plotine, and of Plotine by those in­stances wherein he sought to be most wise, their purest doctrine was infected with a double error: the one, that it was but a kinde of hand-labour to put of bad habits, or cleanse our soules from such filth, as had be­fallen them, from contagion of externalls; the other, that perfect splendor, beautie of minde, or fulnesse of felicitie, did immediately result from these morall ab­stractions or resecations of superfluities. Hence were he and his fellow Philosophers often occasioned to triumph before victory; to boast of libertie, when they had but laide aside some externall badges of sla­very; to reioyce when they should haue sorrowed. For of that true purification, which is but as the ground or matter of spirituall reformation, penitent teares and secret mournings are parts essentiall: Suffer afflictions, and sorrow ye, and weepe. Let your laughter be turned into mourning, and your ioy into heavinesse. Cast downe your selues before the Lord, and he will lift you vp Iames. 5..

7. Howbeit as in comparison of our Apostle I must condemne them: so for other contemplations and good directions I cannot but iustifie them in respect of Fingunt il­lae literae, ve­getant (que) pu­erile ingeni­um, at (que) ad divinarum scripturarū cognitionem mirè praepa­rant, adquas ilico pedibus manibus (que) illotis irrum­pere, pene sa­crilegi genus est. Hierony­mus eorum impudentiam taxat, qui modo a secu­laribus lite­ris profecti, audent divi­nas tractare scripturas. At quanto faciunt im­pudentius, qui ne gusta­tis quidem illis, istuc ip­sum audent? Erasmi. En­chirid cap 2. many professed Divines, which intrude themselues [Page 449] into the holy of holyes, and pry into Gods secret coun­sels, without any manifest change of minde or affecti­on, scarce of rayment, except perhappes to make a co­lour of change vnto the world, by alteration of the hew, oftimes more then wontedly pampering their wonted greene desires, vnder the shelter of a sable suite or candide robe. And I haue often observed it to my griefe; that as none declaime more passionately a­gainst dead heresies, then dissolute and licentious li­vers: so in questions of greatest moment, and on their part of fearefull consequences, if they should happen to proue false, none resolue more peremptorily for their owne, or more vncharitably against others opi­nions, then such as haue least sounded the fundamen­tall principles of true divinitie, most vnable to judge of consequences. None, more impatient of contra­diction by others, then such, as being let alone, will in few lines often contradict themselues. ‘To bequeath titles of auncient heretickes to their liue brethren: to shoote out their bitter arrowes, at all adventures, against as many of their fellow souldiers, as doe not shoote by their compasse, none are more forward then such, as never sought to know God, but by heare-say; having made a secret covenant with their sluggish selues to take that to be the true sense and meaning of his word, that to be the right tenour of his will, which some worthy Divines (more com­mendable for generall paines, then for exact dis­cussion of these particulars,) but in whose writings they haue beene most conversant, shall avouch.’ If they can put a new fashion on vulgar, olde worne, or home-spunne stuffe, nothing forraigne, though of [Page 450] the same threed better woven, and more durable, must be admitted. What is the reason? Like neate artificers they rate their hand-labours in materialls of others providing too high. Not to vtter their olde notes or gatherings of youth, is a losse no lesse to them, then for Marchants not to vent such wares as haue layne long vpon their handes. And whatsoever they haue vttered to the world by word or pen, they deeme it no small part of their credit to warrant (if neede require) by solemne oath for good stuffe. By this confidence they gaine credit with the multitude, and having this, verily they haue their full reward. But seeing the most exact knowledge, that can be had of God or of his at­tributes in this life, must still end in admiration; the first and surest ground of true knowledge in this sub­ject, must be avoydance of peremptory and precise determinations in particulars of confessed difficultie. To hold negatiues, directly contrary to many parti­cular resolutions commonly received; is alwaies more easie, oftimes more vsefull, and for the most part more necessary, then to determine of affirmatiues. Nor is it necessary we should abate the strength and vigour of our assent to generall principles for want of sure foo­ting in speciall difficulties; but rather hold it by a hanke or reyne from violent courses in ruggie or slip­pery passages. This kinde of suspense, which procee­deth from restraint of judgement, not from deadnesse of devotion, is the mother of admiration, and admi­ration the nurse of all true knowledge concerning God.

8. One of the best meanes of knowing, what may be knowne of him in this life, is by knowing our selues; [Page 451] and the best way to know our selues is to learne the meaning of that precept of denying our selues. This is a depth never dived into by any Heathen, nor well sounded by most Christians, though the true and per­fect image of God be no where so conspicuous, as in the bottome of it. The hidden treasures of his mercy and goodnesse (attributes most essentially annexed to the common notion of his nature) were clearliest ope­ned to the world in the humiliation of our Saviour: and that glory of the God-head, which shined in him cannot be represented vnto vs, vnlesse the like minde be in vs, which was in him. But the particular bran­ches of this dutie spring more directly out of the Ar­ticles concerning Christ, vnto such knowledge (of whom so much as may bring forth the true similitude of his minde, the true knowledge of the divine na­ture, and generall attributes, is by way of method ne­cessary, and vnto this knowledge the generalities of the former principle presupposed, and practised,) there is yet a more excellent way.

CHAPTER LI.

1. TO make loue the mother, and know­ledge the daughter will seeme an [...] or meere inversion of natures progresse, from whose footesteps the [Page 452] common Maxime, [ vnseene vnsought after; or (as the Latines expresse it,) Ignoti nulla cupido; vnknowne vn­desired;] hath beene gathered by the investigators of truth. The very essences of desire and loue (especi­ally of things not actually enioyed) are so closely en­terwrapt and linkt together, that for knowledge, or whatsoever is no essentiall part of themselues to in­terpose or come betweene them, is impossible. If then knowledge (according to the former saying) be al­wayes presupposed to desire, how should it be the of­spring of loue?

2. The former Maxime notwithstanding (if I much mistake not) though within its limits without con­trolle, yet rightly examined hath no just authoritie, saue onely in such expresse and actuall desires, as are fashioned to determinate particulars desired. It no way stretcheth to that mother desire, which all men natu­rally haue of knowledge indefinitely taken. This al­wayes workes before we are aware, and all of vs desire to know, before we know what knowledge or desire meaneth. This natiue desire of knowledge, no man I thinke (were he to speake directly and bona fide to this point) would avouch to be different from the desire of happinesse alike naturally and inseparably rooted in all. One, & the same inclination of the reasonable nature swayes to happinesse, as to the end or marke, through knowledge, as the entry or passage; but of­ten miscarries, not so much through faint intention or remisse endevours, as from too hastie levell, vnstea­die loose, or immature delivery, before it be furnished with internall weight to ballance it selfe against exter­nall impulsions or attractions. Goodnesse divine, in [Page 453] whose fruition this happinesse consisteth, was the port for which the Philosophers in their intricate disputes were bound: the point, whereon the former desire is by nature directly set; but from which the alacrious endevours or vigorous intentions of men most gree­die of knowledge, vsually divert as far, as an headlesse vnfeathered flight, shot out of a strong bow in a migh­tie winde, doth from the marke whereto the Archer would haue sent it. Not the most exquisite knowledge of natures secrecies, of every creature in the world, can adde ought vnto our happinesse, otherwise than by rectifying or right levelling that inbredde desire, which impells or swayes vs to this anxious search of knowledge. For knowledge it selfe we desire onely as it is good, whereas no goodnesse, saue divine, can giue satisfaction to this desire. Vnto this point or center of the soules rest and contentment, which Philosophers sought vp and downe by as many Arch-lines, as there be spheres or circles in the severall workes of nature, the Psalmist directs vs by a short corde or string: De­light thou in the Lord, and he shall giue thee thy hearts de­sire. Psal. 37.4. And our hearts desire includes (at least) such a measure of knowledge and true happinesse, as in this life is fittest for vs. But as we may in some sort desire his goodnesse, may we so truely delight in him, whom wee haue not knowne? Is it true of our hearts, what Iacob said of Gen. 28. Bethel? Are they indeed the houses of God? is he in them, and wee are not aware of his pre­sence?

3. Of things in their nature sensible, but never ap­prehended by any particular sense, there may be an implanted hate or loathing. As whatsoever the mo­ther [Page 454] neare childebirth hath beene affrighted or mis­affected with, will be misliked by the childe brought forth. Hence doe these secret enmities, which some reasonable creatures beare to dumbe beasts, which ne­ver offended them, vsually growe. The Paroxysmes or fits of this dislike, are never occasioned but by sight or feeling, or some other sensitiue actuall apprehensi­ons of matters thus offensiue: howbeit, some grud­gings of the same disease may be procured by meere vicinitie or the vnknowne presence of the adversary; as I haue known some men, restlesse after hard labour, and ever and anone to refuse the seate of their wonted rest, not knowing any reason, why so they did, till search being made, the sight of their adversary, (that was a Cat) did bring their fit vpon them. And yet I make no question, but either delightful imployments, exercise of the spirit and senses, or the company of louely creatures, might easily haue either prevented the working of the Antipathie, or deaded all impres­sion of irkesomnesse or dislike; although their badde neighbour had still beene present. As dislike and hate from antipathie; so loue or delight may be raised from secret contact or vicinitie of sympathizing na­tures. And whether we holde our soules to be imme­diately created of nothing, or to spring as branches from our parents; both wayes they may be capable of impressions from Gods presence, which (though for the most part vnapprehended) is alwayes intimate and immediate to them as well in their operations, as productions; and would vndoubtedly fill them with secret joy, did we not either giue preposterous issue to such gladnesse, as by the sympathie is often vnwit­tingly [Page 455] raised in our hearts; or stifle the first workings or intimations of it by contrary motions of vnhal­lowed mirth. Were those secret rayes of warmth and comfort, which daily issue from his brightnesse, not cast (as they vsually are) vpon secondary causes or by-standing creatures, but reflected vpon their foun­taine; the light of his countenance would more clear­ly shine vpon vs, and instampe our mindes with the right portraicture of his perfections imitable. The summe of the Psalmists late mentioned advise is, to nurse the sympathizing instincts or seeds of secret joy, but by abandoning all delight, saue in those practises, which preserue the health and peace of conscience. For to delight in the Lord and in his law, are with him tearmes synonymall. Vnto this point the last pas­sages of the fourth booke, as of laying vp Gods word in our hearts, of giving mature and right vent to internall motions or suggestions, haue (as the Reader will ea­sily perceiue) peculiar and immediate reference. The imperfect light of speculatiue or artificiall know­ledge may well beget some heate of loue: but the per­fection or splendor of knowledge divine cannot spring but from loue throughly kindled and bursting out into a flame, which it seldome doth, if those in­ward touches of vnknowne joy, finde too much, too speedie, or sinister vent. It is an excellent observation, which some haue misquoted out of Plato, to this pur­pose. ‘Sacred mysteries can hardly be taught with words: but if a man long inures himselfe to divine matters, and fit his life to his meditations, the light of truth will suddainly burst out, as from a sparling fire. Vide Pansam. pag. 9.’

[Page 456]4. The doctrine proposed we may maintaine with­out intermedling in that quarrell betweene some late Ge [...]son and Vasques. Schoolemen and mysticall Divines more auncient, concerning the precedency of loue and knowledge, in the vnition of our soules with God. In the opinion of the auncients, the acts of loue or affection outstart actuall knowledge or apprehension. Wee onely giue this precedency to the indefinite desire or apprehen­sion of manifest joy from a cause vnknown and latent. And perhaps the reason why some so stiffely deny all possibilitie, etiam de potentia dei absoluta, for loue to kindle in the rationall soule, without some present elicit act of knowledge or apprehension, may be their aversnesse from Plato in holding science to be but a kind of reminiscence. And though vpon these termes we may not second him; yet can wee as little brooke their opinions, which either expressely maintaine or tacitely suppose the manner, how loue or knowledge rationall are first planted or receiue increase, to resem­ble the compositions of art, rather then the naturall growth of vegetables. The first seedes of both, are not from without, but within vs; and the manner how our knowledge comes to perfection, may (I take it) be best illustrated by the manner how wee our selues become capable of this chiefe ornament of our na­ture. The first and prime substance of all bodies or­ganicall is homogeneall or of one forme. The mould, whence man (farre the most excellent in this ranke) is by degrees (scarce sensible) extracted, ought to be reckoned rather amongst the creatures linelesse and inanimate, than vitall. At the best, it is but as the meane betweene them, not more like to the one in possibilitie, [Page 457] then it is to the other in act; yet duely cherished, it quickeneth and brancheth it selfe into severall parts, first exercising onely the opperations of life, then of sense, lastly of reason. For although the rationall soule be immediately created by God; yet the opperations of it, as naturally presuppose the opperations of sense, as these doe opperations vegetable. Parallell hereto, our naturall desire of knowledge or true happinesse (considered in its first roote or element) is but (as the Schooles speake) Quoddam naturae pondus, A sway or bent or secret working of nature, seeking to be delivered of this her burthen. Afterwards it aymes or levells at some particular obiects, rather drawne vnto them by sympathie or impeld by instinct, then directed by ex­presse rule of reason or actuall choyse. And perhaps, the first thing apprehended by it, is its owne attracti­ons or impulsions; the apprehension of them being but as it were a reflexe or doubling of former inclina­tions or propensions; and once come to this perfecti­on, it moues it selfe, and loues as well the exercise of its owne acts or choyce, as the objects, to which it was otherwise drawne or impeld; now vsing sense as a ser­vant, which before did leade it as a guide, but did not giue it life or beginning.

5. As foode received by the mother doth onely nourish, not giue life to the fruit conceived in her wombe; so the most pregnant suggestions of sence doe onely feed, not beget the internall desire of know­ledge or happinesse. The best instructions or precepts of Tutors, of Parents, or the experiments wee get our selues, are but as so many offices or rules of Midwifrie, for bringing forth what was before conceived. [Page 458] Meditation it selfe, (which is, in common reputation, the mother of science) or whatsoever intention of minde we can vse, serue no otherwise to the former purpose, then the influence of the Sunne or Starres doth to the productions of flowers or plants; or (were the story true) as the eyes of Ostriches, or the warmth of other birds to the formation of their young ones. And thus we see naturall inclinations or desires al­wayes come to best proofe, when they are cherished with assiduous, calme, and quiet meditations: where­as the nimble motions of vnsetled braines vsually suf­fer the best seedes, which Man was permitted to bring with him out of Paradise, to perish, as some birds doe their young ones, by often running off their nests. Not that their inventions are not oftimes most plea­sant, or delightfull to spectators: for so curious pic­tures observantly taken from the severall perfections of many liuelesse statues, doe farre surpasse any one liue-substance in freshnesse of colour or exact propor­tion; howbeit, the meanest creature endued with life, and motion, simply considered, is much better then the most glorious workes of Polycletus or Apelles. And herein the nimble or pleasant wit, and the setled contemplator properly differ: The one proceeds by addition, or quaint composition of externall or bor­rowed formes; the other, by multiplication of his owne internall capacities; or by a kinde of silent incu­bation, doth as it were hatch his brood, and finds eve­ry limbe or branch drawne out of his proper roote, before he marke the frame or composture. And though the conception be sometimes slow, and the proportion long in setting; yet the fruit of his minde [Page 459] once throughly sett, overgrowes the other in height, in strength, and vigour. But vnto this facilitie in brin­ging forth, few attaine without extraordinary mid­wifry or much experience. The difficulties of their first travells make many prostitute their wills to fruit­lesse popular commercements, never resolving to con­ceine more deeply of any matters, then may occasion extemporary pleasure or delight, or procure some an­niversarie or solemne flashes of generall applause. But much more painefull, then any contemplation besides, whereof the reasonable soule seeketh to be delivered, is our owne new birth, which, in the Apo­stles language, is but the fashioning of Christ Iesus or Gods image in vs. In this our translation from dark­nesse to light how often are we enforct to cry out with Ezechiah; The Children are come vnto the birth, and there is no strength to bring forth. Sometimes we seeke with sighes and groans to giue vent to the inward working of the implanted inclination, stirred and quickened by the spirit of God. Otherwhiles, we striue to streng­then the expulsiue force, or to make an eruption by knocking our breasts; oftimes enforced to rest con­tented with a streame of teares, strained out by this strugling agonie betweene the infusions of spirituall life, and the flesh resisting this our birth, as the Dragon did the bringing forth of the Womans childe. How­beit these sorrowful teares serue to this end, as a spring or summer shower to a ioyful harvest. And the greater our paine in the travell, or the longer our expectation hath beene masked with carnall blindnesse; the grea­ter alwayes is our joy in the delivery; when our minds are enlightened to see the beautie of that, which here­tofore [Page 460] we so fervently expected, only by secret instinct or sympathie. Then fearing lest these transient gleams might fade or vanish; either we craue with olde Sime­on our Nunc dimittis, Lord now lettest thou thy servants depart in peace, while our eyes beholde thy salvation, or complaine with the Prophet, How long wilt thou be as a passenger or as one, that soiourneth but for a night? Re­turne ô Lord, returne vnto thy resting place, thou, and the Arke of thy strength. And with Peter, Wee proffer to build him a lasting tabernacle, to allot him our hearts for a perpe­tuall habitation.

6. What joy of heart doth vsually accompany those internall illuminatiōs, which breake forth from such ardent desire of acquaintance with the divine nature, as hath beene secretly kindled and nourished by a touch or sympathie of his former vnapprehen­ded presence; and how incomparably they exceede the most liuely representations which others can frame of his essence or attributes, whether for solid information of the vnderstanding, for affecting the will, or for vniting our soules and affections to him, may in part, be gathered from that excessiue delight, which men naturally take in their owne labours in re­spect of others more exquisitely adorned: partly from the measure of our exceeding our selues either in the right apprehension or exquisite adorning of subjects much affected, in comparison of these which wee na­turally fancy not or lightly esteeme. The fruits of o­ther mens labours, being as it were, gathered to our hands, we like no farther, then as they fit those moulds of our speculatiue reflectiue conceites, which haue their seate in the superior part of the soule, and scarce [Page 461] communicate with affection. And our judgements are alwayes most sincere in respect of those mens workes, whose persons or conversation haue given vs least occasion of any affectionate sympathie or anti­pathie. But in the approbation of our owne inventi­ons, affection and that naturall inclination, whence they spring, haue swaying voyces: and vnlesse these stubborne suffragants be first squared to the rules of reason taught by others, they enforce our judgements to bow vnto their bent. But albeit too much affection leadeth many into folly, yet no man vnderstands or handles any subiect well, which he doth not much af­fect. Hence Poets, as their inventions are most deli­cate, so are they vsually most in loue with them; be­cause the same bent of affection, which animates and strengthens their fancies to bring forth, doth also en­amour them with the beautie of their owne broode. Howbeit though indignation may giue the facultie of making verses, where nature hath denyed it: yet to make a Poet, nature it selfe is not able, but by giving an extraordinary affection of like or Hoc amet, hoc spernet promissi car­minis Au­ther. dislike, of such objects as fall within the consideratiō of the Poeticall facultie. Generally as blunt yrons throughly heated peirce further into hard bodies, then cold edg-tooles; so witts in themselues not the acutest, whilest accom­panied with ardor of affection, conceiue most acutely and deeply of matters much affected, and will got through such difficulties, as would turne the edges of the best witts living not thus backed or fortified. Nor is it the nimblenesse of conceit or apprehension, but the vnrelenting temper of inbred desire and vn­cessant sway or working of secret instinct, which [Page 462] brings the seeds of knowledge to iust growth and ma­turitie; as those plants prosper best, not which shoote out fastest or flourish soonest, but such as haue the soundest rootes, and sappiest stemmes.

7. As reason requires affection to backe it so much more doth affection neede the eye of reason (dome­sticke or forraine) to direct and levell it; nor is it one­ly directed, but withall refined and purified by being as it were new cast in the modells of our rationall or re­flexe conceipts; each act of setled contemplation di­minisheth somwhat of its naturall sowrnesse, as crabs or wilde apples by often transplanting or engraffing grow more milde and pleasant. As there is a circular progresse of seede from trees, and trees from seede: so is there a reciprocall production of desire or loue by knowledge, and of knowledge by desire or loue in one and the same man. For mans actions of this kinde are immanent, and multiply within himselfe. And as the seed since the first creation doth still in order of nature go before the tree; so doth knowledge alwayes presuppose instinct or desire. And yet knowledge of things amiable being come vnto maturitie is alwayes laden with loue, as with its naturall fruit. Nor should wee so much desire to know any subject, vnlesse loue to it knowne were most naturall. So that knowledge properly is but our naturall desire, or implanted blind loue restored to sight: and nature doth as it were first grope after that, which at length she comes to see, and having seene desires to embrace or kisse. The appa­rant inconstancy of yong desires never satisfied mani­fests their naturall blindnesse in that they secretly sol­licite a guide or instructer: and the originall of this in­constancie, [Page 463] (as was intimated before) is but the wor­king of the soule seeking to vnsheath the implanted notion or desire of knowledge and of true happinesse from those fleshly invorapments, wherewith it was blind folded as a childe in the wombe; or to deduce the originall of the error from a principle more pro­perly Philosophicall. ‘As vnto knowledge truely speculatiue there is required a perfect abstraction of the obiect knowne, or of the forme by which wee know it, from all materiall conditions, or sensitiue adiuncts, which accompanie it: so on the behalfe of the intellectiue facultie it selfe (especially for the right contemplation of matters morall or practi­call) a correspondent extraction of the ingraffed no­tion or desire of good is as requisite. For as those speculatiue or generall rules, which haue beene ta­ken from sensitiue experiments not rightly severed or abstracted, though they holde in some, yet faile in most particulars, when wee come to practise: so likewise all loue of goodnesse whatsoever, is vnsin­cere and vnconstant, vnlesse the ingraffed desire of happinesse, whence it springs, be first stript of those sensitiue desires or propensions, which, by the cor­ruption of nature are either linked with it or inclose it, as the Iv [...]e doth the Oake.’ And yet the more wee enure our selues to any sensuall or externall good, the greater advantage those sensuall appetites or propen­sions gaine, as well for strengthening, as for fast link­ing or mingling themselues with the intellectuall in­clination or desire, which by long custome they ei­ther quite blind, or make it willing to admit them for its leader.

[Page 464]8. This then is the Aphorisme, for whose proofe thus much hath beene premised; The most compendious and safest way to conceiue or speake aright of God or his goodnesse, is to haue our inbred desire of happinesse right set in youth, and continually held as in a baye vnto those practises; whereto God hath promised the communication of his gracious presence. So shall the sincere knowledge of his goodnesse and other attributes breake forth (in a measure fittest for every man in his vocation) in best season, and bring forth the most lasting, constant, and pleasant fruits of loue. And knowledge againe relying vpon the internall desire of happinesse, which is the stemme or branch, whence these fruits of loue pro­ceede, doth season and sweeten the very nature or propertie of it, and in a sort transforme from a wilde plant to a tree of life; as cunning gardiners by often transplanting & good dressing, much better the stocke, and in processe of time, in a manner, alter the very specificall nature of the fruit. And after our cogitati­ons come once to revolue vpon the fore-mentioned sympathie or setled peace of conscience, (which cannot arise, but from Gods presence) as vpon a firme and constant Center, our soules become like a Surveyers Table rightly sett, for taking the true Modell of the in comprehensible Nature.