vpon that levell whence the right aspect of heaven and heavenly powers is taken But lest having this libertie of trying all they should come to fasten on that which is best His pollicie is to cast them so farre one wrong way or other in youth that either they shall haue no thought or inclination to retire in mature age or no strength left when they grow old to recover the miscarriages of fresh and liuely motions To sway themselues that way which nature first enclined them or grace doth call them is not easie to be attempted almost impossible to be effected by men that haue beene long fettered in some linke of sociall lust or other filthinesse by men whose mindes haue beene perpetually enwrapt in the curiosities of their proud imaginations Those are the two speciall snares whereby Gods enemy detaines stirring spirits in the dregs of contradicting Atheisme But the men of whom we now speake such as haue wedded their soules to the earth count toyling and moyling in gainefull businesses greatest pleasures are as the tempter knowes of a cleane contrary constitution apt they are not to moue many wayes either vpward or downeward but onely to waggle to and fro within a narrow compasse without whose lists should he tempt them to outray much in any notorious dissolutenesse outragious villany or open blasphemy the vncouthnesse of their distemper procured by these vnnaturall motions might happily admonish them in good time to seeke a medicine The onely meanes he hath herein to prevent them is continually to feede this their deadly disease so kindly and gently as it shall never bewray any danger vntill they be past all possibilitie of recovery They goe to Hell as in a lethargie or deepe slumber Much what to this purpose it is in other parts of these comments observed that the equable morall temper which never alters much from it selfe is most obnoxious to finall miscarriage because seldome so fiercely assaulted by the enemy as to occasion any extraordinary terror of conscience And it is the lesse assaulted because it seldome or lightly rebels against him Now men never much affrighted with the danger wherein all by nature stand nor enflamed with loue of a better Country than they enioy cannot addresse themselues to any resolute or speedy departure out of the territories of civill moralities within which if Satan hold vs he makes full reckoning of vs as of his civill or naturall subiects and this as S. Gregorie obserues is the reason why many are not molested by him CHAPTER VI. Of Disputatiue Atheisme deniall of the God-head or divine providence with the severall curiosities which occasion it 1. FOrraigne supportance is seldome reiected by deserved fame and men of no deserts alwayes seeke to vnderprop their ruinous reputation or groundlesse prayse some by the place which they hold or by the societie wherein they liue others by their auncestors birth or education many by the subiect of their thoughts or worthinesse of matters which they vnworthily handle To professe noble sciences or at the most to haue taken degree in any is ground enough for some men to raise themselues farre aboue such as but yesterday were their full equalls or to stand vpon tearmes of comparison with the best And few there be of their owne Coate that would not willingly yeeld to them what thus they challenge as their due would they shew themselues either able or willing to repay that credit and estimation to the common profession which like bankrouts or decayed Marchants they are enforced either to borrow or beg from it as from the publicke stocke For all of vs are glad to see our owne profession grac't or exalted the rather because we hold it not safe to haue our heights measured onely by our personall stature vnlesse withall we take in the advantage of the ground whereon we stand 2. A second maine stem of habituated Atheisme arose as was lately intimated from this partiall desire in professors to establish the soveraigntie of those arts or faculties wherein they were best seene or most delighted And the best meanes for advancing or establishing their soveraigntie was to extend the limits of their wonted authoritie by reducing all or most effects to their principles as great Lawyers striue to bring most causes to those Courts wherin their practise or authoritie is greatest Another principall veine serving to feed the disease whereto this partiall and intemperate appetite of curious artists ministred first matter wee may if we mistake not fitly deriue from a generall aptitude of the humane soule to take impression from those obiects with which it is most familiar and to iudge of others by their correspondency with these Hence as sollicitors seeking after meanes conducible to any end vsually interceps our desires or intentions of the end it selfe for whose sake onely the meanes in reason were to be sought so doth the curious speculation of creatures visible divert the minds of many from the invisible creator vnto whom the fight of these by nature not misleveled by inordinate or vnwildy appetites would direct all And our generall facility to beleeue with speed what we much affect or strongly desire brings forth peculiar pronesses in the professors of severall arts to frame vniversall rules whether negatiue or affirmatiue from broken and imperfect inductions Now the power and wisedome of God being especially manifested in the workes of creation in the disposition of things created and in matters manageable by humane wit or consultation Satan by his sophisticall skill to worke vpon the pride of mans hart hath erected three maine pillars of Atheisme or irreligion as so many counter sorts to oppugne our beliefe or acknowledgement of the divine providence in the three subiects mentioned Many naturall Philosophers out of a partiall desire to magnifie their owne facultie observing none brought forth without a mother nothing generated without pre-existent seede or matter forth with concludes the course of things naturall which we daily see to haue beene the same from everlasting that generation had no beginning that corruption can haue no ending The imperfection of this induction and the over-reaching inference which some in this kind haue fram'd from a Maxime most true in a sense most impertinent Ex nihilo nihil fit falls in our way againe in the Article of creation The Astronomer likewise finding the influence of starres by experience to haue great force in this inferior world seekes to extend their dominion ouer humane actions or consultations as if all matters of state or private life were by their conventicles or coniunctions authentickly predetermin'd without possibilitie of repeale And thus as the Moone eclipseth the Sunne or lower Planets sometimes hide the higher so haue the Sunne the Moone and Hoast of heaven excluded his sight from approaching vnto the Father of lights Or if through them he can discerne the truth of his existence or see some glimpses of his generall attributes yet the eyes of his minde are so
former levell so is it likely many of these querulous Romanes did resume their wonted perswasions of divine powers and their favour towardes mankinde after their turbulent thoughts begun to settle and their disquietted minds recover their naturall seate or station Others more blinded by obstinacy did finally mistrust all former apprehensions being neither cleare nor perfectly observed for meere fancies as weake or dimme sights vsually suspect whether they truely did see such things as in farre distances appeared by short and sudden glymses or their eyes did but dazle 8. But all in this place we intended was to search out the originall if not of all yet of some more principall branches of habituate and obdurate Atheisme vnto which search this observation of indulgence to violent passions or pettishnesse of hopefull desires not satisfied was thus far pertinent that these do settle men otherwise by nature and education not irreligious in the very dregs of these impieties Nor is man as was lately intimated like vnto inanimate creatures whose naturall disposition or inclination cannot be preiudiced by custome Stones though they be moved a thousand times one way their aptitude notwithstanding vnto such motion is no way greater in the last course then in the first Farre otherwise it is with man who as he hath naturall apprehensions of goodnesse so hath he inclinations vnto evill no lesse imbred or naturall the strength of whose bent to burst out into all vngodlinesse is alwayes increased by their actuall motions vnlesse reason exercise her authoritie over them either by substracting their incernall nutriment or by preventing outward occasions which provoke them or by taking them at best advantage when they haue spent themselues in the retire Not thus prevented or controuled in time the habits which naturally result from frequencie of their outrage may come to be no lesse stiffe than they are violent The manner how these fits of passion grow into such grievous rooted diseases is as if we should imagine a stone by often mooving downewards every time to retaine some one or few vntill it had at length incorporated all those degrees of gravitation which naturally accrew in the motion into its permanent weight so as laid in a iust ballance the setled sway of it should be as great as the actuall force of its wonted descent perpetually able to counterpoise as heavie and massie a body as the fall of it from an high tower supposing it had fallen into the opposite scale could haue stirred or elevated Of all passions such as worke inwardly are most dangerous because their growth is insensible and vnobservable Such are fretting iealousies ambitious discontents eagernesse of revenge or other desires overmatched with impotencie of effecting them Generally all grievances which haue no vent without which humane affections like to liquors kept in close vessels or nipt glasses secretly multiply their naturall strength Strangulat inclusus dolor atque exaestuat intus Cogitur vires multiplicare suas As all passions obscure the vnderstanding for the present so the setling of them into habits brings a perpetuall blindnesse vpon the soule alwayes breeding either obdurate Atheisme pernicious Heresie or Idolatrie CHAPTER V. Of habituated or setled Atheisme Why this disease was not so Epidemicall in ancient as in latter times Of the disposition or temper from which irreligion or incogitancie of divine powers which is the first and lowest branch of Atheisme vsually springs 1. THE Pharisee though for his conversation and civill carriage precise and strict in respect of most his ancestours did yet exceed them farther in hardnesse of heart than he came short of them in outragiousnesse of passion The sight of our Saviours miracles and experience of his good life would I am perswaded sooner haue wonne the most Idolatrous or boisterous of his forefathers than him or his sober associates vnto true beliefe From consideration of this his temper besides other inducements I haue elsewhere observed people auncient whether in respect of the generall course of the world or of succession in severall kingdomes to haue beene vsually more rash and impetuous in their attempts but not so setled in resolutions which were impious as their successors in time are and haue beene The bent of their nature did sway a larger compasse and to vse the Mathematicians dialect described a greater circle by it actuall motions Hence were they more easily drawne by the peculiar inticements of those times to greater outrages than men of their ranke commonly by ordinary temptations now are Howbeit for the same reason they were more quickly reclaimed by such corrections as moue not our mindes once set amisse 2. And this in part may be the reason why Atheisme was not so habituated nor the deniall or doubt of divine providence so stiffe in them as in the irreligious of our dayes Consonant hereto are the causes before assigned of posterities mistrusting the reports of antiquitie vnto which we may adde this observation not altogether the same with them nor quite different The visible characters of this great booke of nature were of old more legible the externall significations of divine power more sensible and apter to imprint their meaning both purposely suited to the disposition of the worlds non-age which for secular cunning or artificiall observation was for the most part rude and childish in respect of those times and Countries wherein Atheisme through mans curiositie came to full height and growth 3. Those Marriners with whom Ionas sayled in calling every man vnto his God and rousing their sleepie passenger to ioyne in prayer with them did no more then many of their profession in this age vpon like exigences doe A raging sea will cause the naturall notions of God and goodnesse to worke in such as haue taken little or no notice of them by land as one vpon this experiment wittily descants Qui nescit orare discat navigare But few of our time would trouble themselues in such perplexitie with searching out the causes of sudden stormes or if they did the causes ordinarily assigned by the experimentall Weather-wizard or naturall Philosopher would content them Fewer I thinke would make enquiry for whose speciall sinne their common prayers for deliverance were not heard seeing God daily accustometh vs to like repulses in particular dangers the oftner no doubt because we examine not our hearts with like diligence in like extremities nor powre forth our soules with such fervency as these Marriners did Their resolution to find out the author of their ill successe as Iosuah did Achans by lot perswades me the observations of grace and nature did not then iarre so much as now they doe They saith the Psalmist that goe downe to the Sea in ships 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
haue a cause of its now being And if the cause manifesteth not it selfe in the production we are ready by nature to father the effect vpon that which is represented by sense as nearest vnto it Thus the Philosopher tooke the matter the Astrologer the starres for sole or chiefe causes of all things the Politician his owne plots for principall accomplishers of all those proiects whereto they concurre as the dropping of a petty Conduit to the overflow of a mightie river out of which the whole streame which feeds it and many other was first cut And if the event be such as hath no permanent duration or fixt seate but falls out now and then without any certaine observation the time and place wherein it was brought forth are vsually supposed to be sole compartners in the begetting or conceiving of it and shall according to the goodnesse or badnesse of this their supposed broode reape the same praise or dispraise the same thankes or imprecations which Parents or Tutors haue for furnishing the Common-weale with towardly or vngracious plants 5. Nor doth sense entise vnto Atheisme or Idolatrie onely by putting that vsuall fallacie of non causa pro causa vpon the vnobservant But this error supposed seeing the linke betwixt causes and their effects is most strict the multiplicitie of the one suggests a multiplicitie of the other So doth every tearme of Relation multiplied in the Individuall occasion vs to conceiue a like number of correlatiues The same error often insinuates it selfe into the proper acts of vnderstanding For no things in Nature truely diverse can be so indivisibly or essentially continued in representations made by sense as the obiect or nature conceived by vs and our intellectiue conceit of it no things really different more apt than these to present themselues as one Now seeing our vnderstandings cannot comprehend the entire entitie of many natures in themselues most intelligible by one conceipt but must view them peece-meale as we doe many sided bodies or measure them by reiteration of the same or like acts as we doe large quantities by often application of the same palme or spanne We slide by this meanes into a common error of imagining as many distinct natures conceived as we frame conceipts of it being indeed but one and the same Thus doth error become circular for by conceiving things by nature diverse whilest represented in one heape or cluster or mutually linked together to be but one we come to imagine that which is but one to be many Sometimes we imagine a diversitie in the cause which is still one and the same from 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 If these errors vsually obtrude themselues in matters sensible whereof we haue distinct and formall representations their insinuations must needs be more frequent in matters meerely intellectuall of which we can haue no specificall resemblance but must be enforced to mould them in some sensible conceipt Things rare and admirable though in their own nature visible yet not seene by vs but knowne onely by report or fame we cannot better apprehend then by comparing them with the best we know of the same kinde Vrbem quam Romam dicunt Meliboee putaui Stultus ego huic nostrae similem Foole that I was great Empresse Rome be crown'd with loftie Towers I ween'd t' haue beene some Market Towne not much vnlike to ours Though Mantua had beene a meaner Towne then it was yet being the fairest and best he knew his distinct conceipt of Rome vnseene could not haue surpassed the Idea of it saue onely by addition of some streets or greater store of such ornaments as he had observed in building But his error vpon the view of Rome was easily rectified albeit the manner of his misconceipt the partie in whose person he speakes could not better expresse vnto his fellow then by mistaking the damme for the suckling Sic canibus catulos similes sic matribus haedos Nôram nor the measure of it better than by comparing the Cypresse with lower shrubbes Verum haec tantum alias inter caput extulit vrbes Quantum lenta solent inter viburna Cupressi But sure this Cittie other Townes in state no lesse exceedes Then Cypresse tall wild limber vines then pleasant vines doe weeds More grosse by much will our present conceipts of the divine nature appeare when our faith shall be changed into sight The best remedie not to erre much is to hold our mindes in suspensiue admiration not presuming to be peremptory in particular representations not to content our selues with any resemblance as sufficient though some be more apt then others for bringing forth a more liuely conceite of his vnconceivable glory or a more distinct apprehension of his incomprehensible wisedome or maiestie or more determinate notice of his immensitie or infinitie but of these hereafter 6. The summe of this Discourse is to admonish every one that meditates on God or his attributes to take heede to his imaginations For besides the aforementioned puritie of heart the intention of minde or vnderstanding to ventilate sift or illuminate phantasmes borrowed from sense there is required a vigilant attention in the judicatiue facultie otherwise the same errors which happen in recalling things long forgotten to minde or dreames will surprize our waking Imaginations of God or matters divine He that would remember Timotheus Theodorus or Orosius vnlesse his apprehension of their names haue beene formerly very distinct and his present examination attentiue would easily entertaine in stead of them Theotimus Dorotheus or Osorius In men ignorant of Latine Etymologies conference will sometimes be taken for confidence offence for defence c. Now our knowledge of matters vnsensible being as I said before like vnto reminiscence in that we haue but an indefinite or vndeterminate notion of their natures and qualities and herein short of them that we never had an expresse or actuall notion wherby to examine their resemblances the substitution of any thing which hath ordinary similitude with them will hardly be avoyded without great attention The manner of many errors in this kinde differs onely in degree from such delusions as fall out in dreames wherein our apprehensions of proper sensibles are most quicke and liuely but their compositions or suggestions oftimes ridiculous and absurd Such was the temper of the Heathen in respect of this Polypragmaticall age Many effects which moue not vs made deepe impression of a Deitie which they strangely multiplied or transformed SECTION III. Of the originall of Heathenish Idolatrie and multiplicitie of Gods CHAP.
at sundry places at diverse times or with other different circumstances or contrariwise did not diverse effects oftentimes appeare in one and the same time and place or accompanied after one and the same fashion we should hardly so farre distinguish them as that the presence of the one should not represent the other or the remembrance of the one not suggest a severall notice of the other The coexistence of the one would alwayes be taken as a cause of whatsoever event had before accompanied both In events which haue no permanent existence nor obserue any certaine course to sever or abstract each circumstance from other is a matter not so easie to be effected by such as intend it as to be altogether forgotten or not intended The want notwithstanding of such abstraction or winnowing of circumstances is the essentiall root of superstition whose nature cannot be more fully notified than by a misdeeming of such circumstances or adiuncts as accompany extraordinary or vnusuall events befalling vs either for the true causes or procurers of them or for practicall associates or coe-workers fit to share with them in our loue or hate For this reason is grosse superstition most incident to mindes either great in themselues or puffe't vp with externalls but with all illiterate and rude Thus 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 But this childes recovery of his bodily health did so farre rectifie the King his fathers minde as to take Christian Baptisme for no necessary signe or forerunner of death to French Children It did not though enlighten him to see the grossenesse of wonted heathenish or his nationall superstition still apprehended by him as a true cause because a perpetuall concomitant of his former good successe in battaile But when he sawe this beginne to faile him in time of neede and victory so farre gone vnto the Almanes his enemies as there was smal hope his gods could call her back out of the memory of his beleeving consorts reverend mention of Christ and declaration of his goodnesse he burst out into this prayer O thou most powerfull God Christ whom my wife Crotilda worshippeth with a pure heart behold I vow the Trophies of my faith vnto thee so thou wilt giue me victory over these mine enemies This being said saith mine Author feare came vpon the Almanes the French were Conquerers the Almanes conquered and made tributaries This present helpe from God at the very point of perill and extreame daunger was a sure document That sincere profession of Christian Religion was no bare adiunct or concomitant but an authorized messenger of health of peace and victorie 2. The like superstition did more desperately possesse Maximinus the chiefe matter of whose accustomed glory was That his raigne had neither beene pestered with famine warre or pestilence the especiall cause of freedome from which annoyances was by him imputed to his carefull worship of other gods and zealous impugning of Christians As if the temporaneall coexistence of these two effects had sufficiently argued the ones causall dependance vpon the other But God shortly after falsifies these foolish collections by fulfilling our Saviours prophecie Cum dicunt pax tuta omnia tunc repentinum eis imminet exitium Whilest they proclaime peace and securitie sudden destruction comes vpon them very remarkeably in this boaster For all these three Pursevants of Gods wrath came vpon him and his people like Iobs messengers each treading on others heeles for hast Eusebius lib. 9. cap. 7. 3. More grossely did some late Mahumetan Moores ascribe their publique calamities vnto their lately deceased Kings bringing in of Lyons and sufferance of Wine to be brought in by Christians And whether in hope of successefull reformation intended by him or to satisfie his ignorant peoples expectation of it the Lyons were killed by his newly elected successors appointment and the Wine brought in by Christians powred out in their open streetes This superstitious iealousie of these barbarous Africans though in these latter times more grosse than credible may be exactly paralleld by the like disposition of moderne Russians It shall suffice to quote the Author the matter related by him hath such semblance with the former that the addition of discourse would rather obscure than adde luster to their mutuall representations 4. All are alike apt to search though all not alike able to finde the true or discover the colourable causes of every effect which much concerne them And as Land for want of direct heires falls oft to collateralls of the same progenie so time and place because of kinne vnto every effect are by the ignorant or misaffected reputed Lords or disposers of successe good or bad to which no cause apparant makes evident claime A liuely character of this disposition thus apt to take the impression of error wee haue in that Poeticall description of Aeacus and his people which wrongfully indited their beds and houses of the disasters which befell them ......... Fugiuntque penates Quisque suos sua cuique domus funesta videt◠Et quia causa latet locus est in crimine notus The houses deem'd to breed their bane the owners quite disclaime And since the cause they doe not knowe the knowne place beares the blame And in that other of Cadmus ..... Seriéque malorum Victus ostentis quae plurima viderat exit Conditor vrbe suâ tanquam fortuna locorum Non sua se premeret Affright with many a direfull sight the Founder leaues the Towne As if th' ill lucke which hunted him had beene its not his owne It was a blast of the same superstitious doctrine or blind perswasion which impelled the Philistines to carrie the Arke from place to place 1. Sam. 5. vers 7. vsque ad cap. 6. v. 8. 5. The confidence of a good cause would scarce so much haue animated the Princes of Germanie as the very name of the places
slaine in such a stile as were enough to cast a musing Reader into a waking dreame or imagination that the walls the houses the very soile whereon shee trod had beene animated with some peculiar Genius capable of friendship and foehood Horruit Argia dextrasque ad moenia tendens Vrbs optata prius nunc tecta hostilia Thebe Si tamen illoesas reddis mihi coniugis vmbras Nunc quoque dulce solum With griefe o'regrowne to Theban-walls her suppliant hands shee bends Oh Cittie late too dearly lou'd since loue in sorrow ends Now hostile Thebes yet so thou willest my Consorts Corps restore Still shalt thou be a Soile to me as deare as heretofore These or the like speeches of heathen Poets if by Christians they may not be vttered without reproofe Lactantius his censure of Tullie for his too lavish Rhetoricall Prosopopeia made vnto Philosophie shall saue me a labour O Philosophie the guide of life the searcher out of vertue the banisher of vice without thee not onely wee thy followers should be no bodies but even the life of mankinde could be nothing worth for thou hast beene the Foundresse of Lawes the Mistresse of manners and discipline As if forsooth saith this Author Philosophie it selfe could take any notice of his words or as if He rather were not to be praised which did bestow her He might with as good reason haue rendered the like Rhetoricall thanks to his meate and drinke for without these the life of man cannot consist howbeit these are things without sense Benefits they are but they can be no Benefactors As they are the nourishment of the bodie so is wisedome or true Philosophie of the soule 3. That the seminaries of Poetrie should be the chiefe nurses of Idolatry argues how apt the one is to bring forth the other or rather how both lay like twinnes in the wombe of the same vnpurified affection vsually begotten by one spirit Woods and fountaines as every Schoole-boy knoweth were held chiefe mansions of the Muses to whose Courts the Poets resorted to doe their homage invoking their aide as the goddesses whom they most renowned hereto allured by the opportunitie of the place The pleasant spectacle and sweete resounds which woods and shadie fountaines afford will sublimate illiterate spirits and tune or temper mindes otherwise scarce apt for any to retired contemplations They are to every noise as an organized bodie to the soule or spirit which moues it Gentle blasts diffused through them doe so well symbolize with the internall agitations of our mindes and spirits that when wee heare them we seeme desirous to vnderstand their language and learne some good lesson from them And albeit they vtter not expresly what we conceiue yet to attentiue composed thoughts they inspire a secret seede or fertilitie of invention especially sacred 4. But is or was the notion of the Deitie naturally more fresh and liuely in these seminaries of heathenish Poetry than in other places Yes every vnusuall place or spectacle whether remarkeably beautifull or gastly imprints a touch or apprehension of some latent invisible power as President of what we see Seneca's observation to this purpose will open vnto vs one maine head or source of heathenish Idolatrie which well cleansed might adde fertilitie to Christian devotion In vnoquoque virorum bonorum quis deus incertum est habitat deus To proue this conclusion that God is neare vs even within vs thus he leads vs. If thou light on a groue thicke set with trees of such vnusuall antiquitie and height as that they take away the sight of Heaven by the thicknesse of their branches ouer spreading one another the height of the wood the solitarinesse of the place and the vncouthnesse of the close and continued shade in the open aire doe ioyntly represent a kinde of Heaven on earth and exhibit a proofe vnto thee of some divine power present Or if thou chance to see a denne whose spatious concauitie hath not beene wrought by the hand-labour of men but by causes naturall which haue so deepely eaten out and consumed the stones that they haue left a hanging mountain to ouer spread it like a Canopie the sight likewise will affect the minde with some touch or apprehension of Religion We adore the heads of great Rivers c. Vide Parag. 8. 9. of this Chapter 5. And because superstition can hardly sprout but from the degenerate and corrupt seeds of devotion wicked spirits did haunt these places most which they perceived fittest for devout affections As sight of such groues and fountaines as Seneca describes would nourish affection so the affection naturally desirous to enlarge it selfe would with the helpe of these Spirits sleights and instigations incite the superstitious to make their groues more retired and sightly Thus like cunning anglers they first baite the places and then fish them and their appearance being most vsuall when mens mindes were thus tuned to devotion the eye would easily seduce the heart to fasten his affections to the place wherein they appeared as more sacred than any other And to the spirits thus appearing as to the sole Lords and owners of the delightfull soile and chiefe Patrons of these bewitching rites and customes they thought their best devotions were not too good 6. Throughout the story of the Iudges and Kinges of Israel we may obserue how groues were as the banquetting houses of false gods the trappes and ginnes of sacrilegious superstition For this cause in all suppressions of Idolatrie the commission runnes joyntly for cutting downe groues and demolishing Altars So God Deuteronomie the 5. after commandement given to destroy the Amorites addeth this iniunction withall Ye shall overthrow their Altars and breake downe their pillars and ye shall cut downe their groues and burne their graven Images with fire And vnto Gideon the first in my remembrance to whom this warrant was in particular directed Throw downe the Altar of Baal that thy Father hath made and cut downe the groue that is by it Iudg. 6. v. 25. And Ezekiah whiles he remoued the high places and brake the Idolls cut downe the groues 2. King 18. v. 4. The like did Iosias after him 2. King 23. v. 14. How availeable either this destruction of groues was to the extirpation or the cherishing of them to the growth and increase of Idolatrie the good successe of â—agello his like religious policie in winning the Lithuâ—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 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
all like attempts by common course of nature did continually though insensibly grow more dangerous in the processe This originall of superstitious performances towards the dead hath beene set downe before and is particularly prosecuted by 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 Magitians make faire shewes vnto the simple of imitating Gods Saints in their actions what marvaile if Romish Idolatrie having in latter yeares found more learned patrones than any vnlawfull profession ever did doe plead its warrant from speculations very plausible to flesh and bloud or from the example of some auncients the preiudiciall opinions of whose venerable authoritie and deserved esteeme in other points may with many prevent the examinatioÌ„ of any reasons which latter ages can being to impeach their imperfections in this Yâ—t experiments in other cases approved by all manifest the indefinite truth of this observation That such practises aâ— 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 Collarâ— as a French Knight in a case not much vnlike said for every beast or chaines for every dead dogs neâ—ke which had brought gaine vnto their Sanctuary Touâ—hing the former abuse the incorporating of theâ—oricall expressions of the Auncients affection towards deceased Worthies into the bodie of their divine service 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. Câ—priuâ— and for his kinde acquaintance while she livâ—d with Basill the great It is enough as this Apologizing Oratour thinkes to acquit their service from superstition and themselues from irreligion that this Father who spake as they doe was one of the wisest Bishops Antiquitie could boast of As in granting him to be as wise as any other we should perhaps wrong but a few or none of the auncient Bishops or learned Fathers so we should much wrong Nazianzen himselfe if we tooke these passages on which Bellarmine groundeth his Apologie for any speciall arguments of his wisedome and gravitie Howbeit Nazianzen might without preiudice to his deserved esteeme for wisedome gravitie say much and for the manner not vnfitly of Cyprian and Basill which was no way fitting for latter Romane Bishops to say of their deceased Popes or for the Popes whilest they liued to speake of their deceased Bishops But such a sway hath corrupt custome got over the whole Christian world that looke what honor hath beene voluntarily done to men in office as due vnto their personall worth their successors will take deniall of the like or greater as a disparagement to their places albeit their personall vnworthinesse be able to disgrace the places wherein they haue liued and all the dignities that can be heaped vpon them Vpon this carnall humor did the mystery of iniquitie begin first to worke The choisest respect or reverence which had beene manifested towards the best of Gods Saints or Martyrs either privately out of the vsuall solecismes of affectionate acquaintance alwayes readie to entertaine men lately deceased with such louing remembrances as they had tendred them in presence or in publicke and anniversary solemnities for others encouragement vnto constancy in the faith were afterterwards taken vp as a civill complement of their Funerall rites or inioyned as a perpetuall honor to their birthdayes whom the Pope either of his owne free motion or at the request of secular Princes or some favorites would haue graced with famous memory 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 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 Antinous was countenanced with feigned relations of a new starres appearance and other like Ethnicismes vsually graced by Oracles so were 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 ingenuous
as it were the swaying voice betwixt them relent or decline from the point wherat it stood and either assent vnto the suggestions of sence for the time being as true and good or at least not expressely condemne them for false nor couragiously withstand them 2. Truths or mandates divine considered in generall or without incombrances annexed to their practise many there be which affect more vehemently than their more honestly minded brethren But this fervent imbracement arising not from a cleare intellectuall apprehension of their abstract truth or liue touch of their goodnesse but rather from a generall affectionate temper Volendi valdè quicquid volunt of willing eagerly whatsoever they will at all becommeth the shop of transforming or mispicturing Gods will revealed in his word whiles they descend to actuall choyce of particulars proffered in their course of life Men of this temper saith S. Augustine Ita veritatem amant vt velint vera esse quaecunque 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 Socrates sayth a witty Writer when he defined loue to be a desire of that which was beautifull or comely should haue given this Caveat withall That nothing almost is in it nature so vnbeautifull or vncomely but will seeme faire and louely so it might haue a lovers eye for its looking glasse But Socrates his meaning was perhaps better than this witty Writers apprehension and was if I mistake not his Dialect this That not every desire of any seeming good or comely appearances but onely that desire which is set on goodnesse beautie or comelinesse it selfe is to be graced with the title of loue Howbeit loue or desire thus set cannot secure affectionate tempers from being tossed or shaken with sense-pleasing opportunities or temptations 3. That our Saviours advise is to be followed before any contrary counsell is a point so cleare as no Christian can deny the obedience of speculatiue assent vnto it yet many men almost every man in matters of practise prejudiciall to their private interests will traverse the meaning whether of his clearest Maximes or most peremptory Mandates His reply to Martha complaining of her sister for not helping her to intertaine him Martha Martha Thou art carefull and troubled about many things but one thing is needfull And Mary hath chosen that good part which shall not be taken away from her Luk. chap. 10. vers 41 42. includes a Maxime of sacred vse and will warrant this Aphorisme That a life priviledged with vacancie from secular imployments for better meditation on heavenly matters is the most compendious course to that endlesse life which every Christian proposeth as the sole end of this wearisome pilgrimage Were our hearts constant in themselues and stedfastly setled vpon the former generall truth it were impossible our inclination or assent to it should not be swayed as strongly to the practises subordinate Doth then our inclination or assent remoue from the former generall whiles it beares off from these or like particular practises Yes and would draw our soules to contradictious Atheisme did they not by a nimble tricke of sophisticall inversion retire backwards by a contrary way vnto the points from which they shrinke Their recovered assent or adherence to former generalities may in some sence be rather accounted the same then altogether diverse So might the Marriners needle be more truely said to be fixed vpon the same points rather then diverted from them albeit that end which was set vpon the South-pole were instantly turned vnto the North. The naturall situation of the former generall assent was thus The true sence and meaning of our Saviours advise is alwayes best and to be followed before any contrary counsell But when free choyce of opposite particulars is presented it turnes thus That which is the best course and most to be followed is certainly such as our Saviours words truely vnderstood doe advise vnto The assent is in effect the same onely inverted But from this inversion wee vsually draw Iustifications or Apologies for our most sinister choyces The ambitious minde from the inverted generall assent thus assumes Practicall imployments for preferment my opportunities and qualifications considered are the best course I can take either for mine owne or others good wherefore our Saviours advise to Martha rightly limited or interpreted is no way adversant to my intended choyce And if he can light of other sacred passages which mention the advancement of Gods Saints to civill dignities as Daniells wearing a purple robe and furtherance of the Churches cause by his high place in the Court these he takes as sealed warrants to authorize his ambitious desires or selfe-exalting projects 4. How many vnbeneficed men in our times haue with great zeale and presumed fervencie of that spirit by which holy Scriptures were written preached damnation against pluralities of benefices afterwards allured by the sweet of one to swallow more and not so content to condemne their former opinion as conceived from schismaticall expositions of Scriptures worthy of excommunication What was the reason In want or discontent they were perswaded that if no Clergie man should haue more livings than one they might hope to haue one at least amongst their neighbours And the necessitie of this doctrine being to them as they were now affected the better was apprehended by equall strength of the same affection as the more true and warrantable by Gods word But their appetite first sharpened by want being once fed with the fat of one did inflame their desires with vndoubted hope of more good likely to redound from two or more And because their first opinions or resolutions included lesse hopefull meanes or matter of contentment to their present desires it was to be condemned as vntrue or lesse probable than this which they now embrace especially in that the former had been conceived by them when they were scarce men or men of meane place or little experience in the world worse by three hundred pound a yeare than now they are 5. To maintaine their opinions with cracking flashes of burning zeale or to overlash in commendations of mens persons is a temper in young men especially very suspitious and more truely argues abundance of ambitious humour or vnpurified affection than any degree of sincere loue to truth or goodnesse For this reason when either