necessary abode and these notions are vpon this occasion vsually either tainted with the contagion of such noysome lusts or much weakned by the reluctation of such contrary desires as lodge in the same roome or closet with them 6. Our readinesse in heat of passion or interposition of causes concerning our owne commodities to recall religious motions whose vndoubted truth and equitie we could in calme and sober thoughts be well contented to seale if need were with our bloud will easily induce mindes capable of any vicissitude of quiet and retired cogitations after turbalent and working fancies to admit the former difference betweene dictates of nature seated in the braine and others ingrafted in the heart to be for the manner of their severall evidences or perspicuities much what like the lightsomnesse of the inferiour and supreame region of the ayre The Sunne-beames are sometimes more bright in this lowest part than in the vppermost wherein they suffer no reflexion yet are they in this lower often so eclipsed with clouds with mists or stormes as he that did never looke out of doores but in such dismall weather might well imagine his day to be but night in respect of that clearnesse he might perpetually behold were his habitation aboue the clouds The continuall smoake of noysome lust the steames of bloudy and revengefull thoughts the vncessant exhalations of other vncleane and vast desires which raigne in the Atheists heart can never obscure the Mathematicall or Logicall notions of abstract truths in his braine The principles of moralitie or religion which Nature hath planted in his heart and conscience they quickly may they alwayes doe more or lesse eclipse according to the strength and permanency of their infectious and incompatible qualities Happy it is that he can acknowledge and somtimes magnifie the light of nature in matters speculatiue or concerning the body onely and now and then bragge as if he were her sonne elect and others but reprobates in comparison of that heroicall spirit she hath enabled him with in businesses of State or policie For who is this his Goddesse Nature Can he tell vs or what is her light that he should so much glory in it Doth she not borrow it from the father of lights whose habitation is in that radiant brightnesse which is inaccessable Thus I suppose such as dwell vnder the poles would commend the lightsomnesse of the ayre which they daily behold and hourely breath in but deny that there were any such glorious body as the Sunne that did enlighten it did it never come further Northward than within three or foure degrees of Aries or never moue farther Southward than within as many of Libra Now as the onely way vtterly to disswade men from an opinion so palpably grosse as by the former supposition might be conceived would be to remoue them out of their natiue clime into ours so the best meanes an Atheist can vse to refute his impious errors in denying there is a God is to relinquish his wonted courses in the wayes of darkenesse and to haue his conversation for a time at least or vpon triall with the sonnes of light And to make this triall he may perchance be sooner induced by discovering the severall heads or first originalls of his sacrilegious misperswasions more particularly CHAP. IIII. Atheisme Idolatrie Heresie Hypocrisie c. haue one common roote What estate or condition of life is freest from or most obnoxius vnto Atheisme or temptations thereto tending Of Atheisme in passion onely not habituated 1. ALL of those almost numberlesse inclinations which are vnited in the indivisible humane soule as lines sphericall in their center being apt to be impelled or poysed by their proper obiects it is impossible their severall bents should admit an equalitie of strength seeing as well their internall growth or eminencies as the potencies of their obiects are vnequall Much more must many of their actuall motions needs be incompatible in as much as the poynts whereon they are set and whereto they moue are oft times extreamly opposite and directly contrary Hence as in the former Booke is observed our assent vnto such branches of supernaturall truth or goodnesse as are stifly counterswayed by naturall desires or affections either for qualitie or intention most repugnant is alwayes wrought with greatest difficultie For even this assent which we terme Christian beliefe is but an inclination or bent of the humane soule vnto matters revealed by the spirit whose divine attractions or impulsions are alwayes oppugned by contrary lustings of the flesh more or lesse according to the diversitie of their strength or impetuousnesse whether in their acts or habits Now seeing Atheisme is but a compleat or totall 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 Booke at large deciphered had fully experienced all hopes of good from their late elected Goddesse The Queene of Heaven to be as vaine as their Princes trust in Aegypt the next point whereat their floating imaginations could haue arrived had beene to deny there were any God or Gods at least any that cared for them or could doe them good The truth of what we here suppose as necessarily consequent to our former discussions will better cleare it selfe in the issue of these to wit that Atheisme Idolatry Heresie Hypocrisie c. spring all from one common roote i. Indulgence to corrupt affection onely the manner of their growth is different 2. Some desires of the naturall man though tainted with the deceiveable lusts of corruption yet haue no repugnancy with naturall notions of divine goodnesse indefinitely considered onely they sway too much vnto secondary causes best suiting with themselues or aptest to satisfie their vntemperate longings and as it were by popular factions set vp these secondary causes or meanes as Gods without consulting the Lawes of Nature never demanding reasons voice or approbation Some parts of the old man againe there be which include onely a dissonancy to some particular passages of the rule of life or partiall opposition to our naturall notion of God or his attributes and these sway onely vnto hypocrisie heresie or transfiguration of the divine will or word into the similitude of our corrupt imaginations Other lusts of the flesh there be either for qualitie multitude strength or abundance so mainly opposite to the most essentiall and generall notions of the Godhead that sometimes by being directly crossed other whiles by being fully satisfied they introduce either oblivion or flat deniall of any divine power or providence 3. The
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 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 In ipsa terrâ aliud Terram aliud Tellurâ—m aliud Tellumonem putant Aug. de eivit Dei lib. 4. cap. 10. The varietie of transmutations conspicuous in the growth of corne brought forth a multiplicity of gods distinguished onely by names proportionate to the effects They could not finde saith S. Augustine one Segetia or Goddesse of corne vnto whose care and trust they might safely commend it from the sowing till the reaping Corne sowne whilest vnder the ground was vnder the protection of Seia after it came vp vt segetem faceret it changed the former Guardian for Segetia Not the very knottes of the straw or reede but had a protector from his office entitled Nodotus Because they feared rust or canker rightly imagining that both these vsually came as some Northerne men speake by the Seand of God they dreamed of a god of rust or canker doubtlesse a rustie god yet in their opinion to be pacified with solemne rites and ceremonies Every house-keeper saith the same father sets but one to keepe the doore and being a man but one sufficeth vnto this office notwithstanding were three gods deputed by the Romanes Forculus foribus Cardea cardini Limentina limini One Forculus to the fore doore another to the hinges or turnings and a third to the thresholdes all taking their titles from these petty places whereof they were reputed Presidents Aug. de civitate Dei lib. 4. cap. 8. 5. But many other events fell out besides or aboue mens expectations wanting permanency of being or such peculiar references or determinations of circumstances as might deriue a perpetuall name to their supposed authors Howbeit rather than these should be seised vpoÌ„ as excheats falling to men without the knowledge or direction of divine powers vnto whom they were to be accounteable for them even these were ascribed to some God though they knew not to whom So most learned Expositors probably thinke that Altar which S. Paul found at Athens had beene erected vpon occasion of some famous victory whose procurement the Athenians not knowing by any circumstance vnto what knowne God it might be ascribed and hence fearing lest by attributing it to any of those gods whom they worshipped the true author of it might be wronged or neglected they ascribed it Ignoto Deo to the vnknowne God well hoping he would make himselfe knowne by graunting more victories being thus honoured for the former With like gratifications did the Romanes striue to winne the gods of al the nations they had conquered to favour their conquests Some good perhaps they had heard done by them vnto their followers as God in opposition to Atheisme and Irreligion did reward the blind devotion of the Heathen with extraordinary temporall blessings and that any Nation should be in greater favour though with their owne gods then themselues this proud people did brooke as ill as great corporations doe to be out-vied by lesser in meriting the favour of great personages by rich presents solemne invitatioÌ„s 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 These were gods which his fathers had not knowne perhaps not heard of he onely knew them from the place 6. From the former Principle That every visible effect must haue a cause did the auncient Romanes as â—eligiously as wisely collect That such events as fell â—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 The superstitious division of Fortune into good and bad was but a subdivision of the Persian or Manichees misconception of one God as author of good of another as the author of evill These latter fooleries of the Romanes are excellently refuted by S. Austin in his fourth booke de civitate Dei cap. 23. Si cultorem suum decernit vt profit Fortuna non est If shee can know her worshippers or deservedly respect them shee is not Fortune because not blind If shee cannot respect them nor take notice of their service it is in vaine to worship her Howsoever the cost they were at in her service had bin much better bestowed on that other female Foelicitas who if shee had bin a living Goddesse had all good things mans heart could desire at her disposall But as the same Father acutely concludes Hic enim carere non potest infoelicitate qui tanquam deam foelicitatem colit Deum datorem foelicitatis relinquit sicut carere non potest fame qui panem pictuÌ„ lingit ab homine qui veruÌ„ 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
he whose health hath beene perpetuall And this advantage he hath againe that though a disease in it selfe equally grievous doe assault him yet is it lesse assisted by impatience From former experience he is better enabled to see what did him hurt and what is likely to doe him good and as it were nurtured to expect a change 5. The best dyet then to avoide this morbus fatuus whose fits come vpon vs as well by fulnesse as by vacuitie is that which Salomon hath prescribed Giue me not povertie nor riches feed me with food convenient for me lest I be full and deny thee and say Who is the Lord or least I be poore and steale and take the name of my God in vaine Yet neither can mediocritie of fortunes without moderate desires nor vicissitude of want vnlesse the soule be inwardly purged much availe Our mindes may be much set on little matters and our desires of others prosperitie especially the flourishing estate of the Weale publike wherein we liue a poore contented private life may be too stiffe and peremptory Now such is the blindnesse of our corrupted nature such is our partialitie towards our owne desires though of others welfare as will hardly suffer vs to distinguish that which is absolutely good from that which seemes best to vs as for the present we stand affected From these originals mindes by nature or education in their kinde devout but subiect withall to stiffe and setled desires of mutable and transitory good being either divorced from delights whereon they haue long doted or frustrated of those hopes for whose accomplishment they haue sollicited divine powers with great earnestnesse and importunity are most obnoxious to such impulsions as throw men into Atheisme and irreligion These diseases were scarce knowne or heard of amongst the Romanes so long as their state after recovery from many crazes and sore wounds received dailâ—â—â—crease by meanes which in their observation might haue chalenged greatest praise for their prudent care of publike good more then humane but after it once contrary to all politicke expectation began to reele and totter and threaten ruine to the best pillars it had left to support it these and the like querulous mutterings began to assay her most ingenuous and devoutest children Heu faciles dare summa Deos eademque tueri Difficiles Ah facile Gods to reare vp states to greatest height But most averse to keepe them so vprear'd vpright But much worse then these it seemes by Cottaes complaint were more frequent in corrupt mindes a little before If the gods saith he haue a care of mankinde they should in reason make all men good or if not so at least tender the hap and welfare of such as are good indeed Why then were the two noble valorous and victorious Scipioes oppressed in Spaine by the perfidious Carthaginians A great number of worthy Patriots he there reckons besides all either exiled or slaine by their turbulent and factious enemies or which was worse than death to a Romane spirit beholden to tyrants for their liues and fortunes Another Poet not long after the vttering of this complaint perhaps moved thereto by the indignitie of Tullies vntimely death ingenuously acknowledgeth the like distrust of divine providence in himselfe as Tully had vented vnder the person of Cotta Dum rapiunt mala fata bonos ignoscite fasso Sollicitor nulles esse putare Deos. What oft I thinke once let me say Whilest bad Fates take best men away I am provok'd Gods to disclaime For Gods should giue death better aime The like cogitations did worke more desperately in such as had beene more deeply interessed in Pompey's faction after they saw so many noble Senators worthie in their iudgement to haue beene honoured like gods after death deprived of all funerall rites and exequies whilest the dead reliques of meere carcasses whilest they lived of parasiticall mecanicks or devoted instruments of tyrannicall lust were graced with Princely Monuments The very sight of these did by a kinde of Antiperistasis revive and sublimate the former offences taken against their gods for the indignities done vnto their Nobles Marmoreo Licinus tumulo iacet at Cato parvo Pompeius nullo Quis putet esse Deos Base Licinus hath a pompous Tombe of gaudie marble stone Wise Cato but a foolish one the mightie Pompey none Yet all this while we dreame of Gods and dreame we doe I wis For Gods are none or if there be how can they suffer this 6. That vengeance belonged vnto God was another branch of the generall notion ingraft by nature in the hearts of Heathen And if he did not shew himselfe an awful judge and avenger of prodigious cruelties which ordinary lawes could not redresse this neglect of dutie as they tooke it made them bolder with Iupiter himselfe than the poore woman was with the Emperour that askt him 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O Ioue no Ioue nor strangers God in true esteeme Vnlesse my woefull case thou see and me redeeme 7. The Psalmists complaint is much more moderate yet such as argues his faith to haue beene assaulted though not quaild with like distrust For thy sake are we killed all the day long we are counted as sheepe for the slaughâ—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 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
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
ReligioÌ„ being formerly accustomed to worship the fire for Goâ— and to adore the thunder and lightning with divine honor set groues or trees in common woods of vnusuall height had such authoritie from antiquitie for their sacred esteeme that to cut or burne them or offer them any violence was reputed a sacrilege so fearefull as would instantly provoke vengeance divine But the woods and groues being at length cut downe and wasted without the destruction or harme of any imployed in this businesse they grew more tractable and as if the woods had taught them obedience began to beleeue the Kings authoritie and command becomming at length forward professors of Christian Religion 7. The like superstitious feare had Constantines resolution in reformation expelled out of the Aegyptians who would haue perswaded him that if he tooke their sacred ell or fathom out of Serapes Temple the River Nilus which was vnder this conceited Gods patronage would cease to flow At ille Labitur labetur in omne volubilis aenum But whether Angells had not graced these nurseries of devotion by their appearance vnto Gods servants in them especially before the Law was given is easilier questioned than determined The generall observation of errors springing from ancient truths imperfectly related makes me suspect that the apparition of Angels or manifestation of Gods presence in like places vnto holy men and their demeanour vpon such manifestations was by preposterous imitation drawn to authorize the Idololatricall worship of such spirits as the heathen had seene in visible shape as also of the supersticious esteeme or reverence of the places themselues For in Constantines time as Eusebius tells vs the Heathens had erected their Altars in the oaken groue of Mambree in which the three Angells appeared to Abraham 8. But whether Constantine though much offended with the Altar did with it destroy the groue is vncertaine For albeit the title of the Chapter containing this story in our English Eusebius takes it as graunted that he did the text notwithstanding leaues it doubtfull if not more probable that he did not Nor was it necessary he should in this case follow the example of Iosias or Ezekias having that libertie which they had not to build a Temple in the same place to the Lord vnto zealous devotion in whose service the groue might afford no lesse plenty of fuell than it had done to heathenish supersticion and Idolatry For that which feedeth superstition through want of instruction onely or through licensed opportunities not naturally not of it selfe would proue best nutriment of true devotion to such as haue the spirit of grace or wisdome to disgest it especially if the practises which nourish superstition be controlled by plausible custome or authority No affection more fertile of either than the Poeticall temper according as it is well or ill imployed No place yeelds such opportunities for growth either of roote or branch as woods or groues or like shrowdes or receptacles of retired life nor could the sight or solitary frequenting any of these haue nursed such strange superstition in the heathen but onely by suggesting a liuelier notion of the Godhead than vsuall obiects could occasion And if other 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 Praesentemque refert quâ—elibet herba Deum The suddainâ— growth of every grasse points out the place of his presence the varietie of flowers and hâ—â—rbes suggestâ— 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 elemeÌ„ts 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 actioÌ„ which they effect and the manner of bringing their ends about was too well knowne They saw little it seemeth in their neighbours but what they knew to be in themselues whom they had no reason to take for gods and if one should haue worshipped another perhaps the rest would haue called them fooles as birds or other creatures would haue done so they had knowne what worship meant howbeit such men in every age as could either reveale secrets to come or bring things to passe beyond the observation or experience of former humane wits were even in their life accounted as gods or neare friends vnto some god 9. Others againe that would haue scorned to worship men or almost any other liue-creature otherwise then vpon these tearmes did adore the heads or first springs of 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 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 Seneca noteth in the Aegyptian husbandmen Nemo Aratorum in Aegypto Coelum aspicit No Plowman in Aegypt lookes towardes Heaven The like hath a Romane Poet Te propter nullos Tellus tua postulat imbres Aâ—ida nec plu vio supplicat herba Iove Aegyptian earth saue Nilus streames no water knowes No parched grasse or Ioue or moistned ayre there wo'es The soile being mellowed with this River seemed lesse beholden to heaven than Athens was where as some collect the art of tilling the ground was first invented amongst the Graecians Albeit I rather thinke it was the drinesse of the soile wherein that famous Cittie stood which occasioned that Idololatricall embleme whence some haue taken occasion to coniecture that the art of tillage was first manifested there Athenis vbi ratio colendi agrum primum ostensa esse Graecis dicitur simulachrum terrae extitisse suppliciter
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 Blessed are they which are called vnto the marriage supper of the Lambe these are the true sayings of God Such was the state of the messenger and such his message as did well deserue to haue an Apostle for his Scribe for He bid him write And yet when this his Secretary fell at his feete vers 10. to worship he said vnto him See thou doe it not I am thy fellow-servant and of thy brethren that haue the testimony of Iesus worship God Did S. Iohn want wit to reply So I will cultu latriae but Thee my Lord his Embassador also cultu duliae This is a distinction of such subtiltie that it surpasseth all skill or spirit of prophecies Otherwise S. Iohn might haue knowne the vse of it when he had better opportunitie to vse it than any had since Yet if he had beene so disposed the Angell prevented him I am thy fellow servant and it is the dutie of servants not to seeke honour one of another but to be yoke-fellowes in their Masters service conforts in setting forth his honour 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 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 humanitie For since the Angels themselues haue done homage to Christs humanitie they will not receiue that homage from men which before Christs incarnation they did Let him pretend what authoritie he list for the truth of this reply it is impertinent to the point in question and we may driue him to another shift by pressing this evasion For if the Angels since Christs incarnation haue released men of their wonted homage or rather wholly resigned it into Christs hand abandoning the least acknowledgment of religious worship when they come as Gods Embassadors in person wee demaund whether the Romish Church did well or ill in commaunding her sonnes and daughters to worship them still in this latter age wherein wee expect Christs comming in glory to Iudgement The forme of Bellarmines second answere is very strange and such as he derides Brentius for vsing in a matter farre more capable of it Wee rightly worship Angels and the Angels rightly refuse to be worshipped by vs. For after the Angell had given out his prohibition Vide ne feceris cap. 19. ver 10. See thou doe it not the Apostle offers to doe the like againe cap. 22. ver 9. as well knowing that he did well in worshipping and the Angell as well in refusing to be worshipped Nor may wee suspect that Saint Iohn was either indocile or forgetfull Much lesse may we suspect that God Almightie would haue his children of the Church militant and triumphant to complement it all the yeare long in such manner as strangers will for a turne or two at their first meeting the one in good manners offring and the other better refusing the chiefe place or precedence least of all may we thinke that one of Gods glorious Embassadors could out of maydenly modestie be driven to maintaine false doctrine To haue avoided the first proffer of worship so peremptorily forbidden See thou doe it not had beene enough to disprooue the solemne practise of it in whomsoever But not herewith content he giues a generall reason of his prohibition See thou doe it not for I am thy fellow-servant worship God May wee not supply his meaning by Analogie of our Saviours Comment vpon the Text of the Law Worship him alone whom the Angels can never worship too much nor any man on earth enough 4. It is a warrant to our Churches fully sufficient not to doe homage vnto Angels absent because in presence they refuse and forbid it By what warrant the Romish Church can obtrude it vpon them against their wills let her sonnes looke to it Wee haue cause to suspect and they to feare that the Devill and his swift messengers haue played Gehazies with their Naamans runne to their Rulers in these heavenly Prophets names to demaund such gratifications vpon false pretences in their absence as they resolutely refused when in all reason they best deserved them if at any time they might haue taken them The Disciple is not aboue his Maister much lesse is the pupils practise to be imitated before the Tutors doctrine S. Iohn in this Dialogue was the pupill doe they then grace him by taking his proffer to worship this Angel for their warrant or rather wrong the Angel in not admitting his two-fold inhibition at both times obeyed by this his schollar for a sufficient caveat to deterre them from making the worshipping of Saints and Angels a speciall part of their solemne service But this is the curse which by Gods just judgement is fallen vpon them for detayning the truth in vnrighteousnesse That as the Horse-leach sucketh onely the melancholy humor out of mens bloud so these Locusts having relinquished the pure fountaine of truth must long after the dregs of Antiquitie in their doctrine and in their practise feede principally vpon such infirmities of the flesh as sometimes mingle them selues with the spirituall behaviour of Gods Saints For even the soules of Gods dearest Saints haue their habitation during this life with flesh and bloud And albeit we sinfull men may not passe our censures vpon S. Iohn nor measure his carriage in the Angels presence by any the least oversight in our selues who are never raught beyond our selues in such admiration of spirit as he then was yet the holy Angel with whose glorious appearance
their purposes or affections change they are so ready to sing Canticum novum ditties so strangely contrary to their late passionate songs that no devise can better emblazen the inconstancy of their boysterously blind perswasions than Polyphoemus as the Poet pictures him in his woeing fit Candidior folio nivei Galataea ligustri Floridior prato longa procerior alno Spendidior vitro tenero lascivior haedo Laevior assiduo detritis aequore chonchis Solibus hybernis aestiva gratior vmbra Nobilior pomis Platano conspectior alta Lucidior glacie maturâ dulcior vua Mollior cygni plumis et lacte coacto Et si non fugias riguo formosior horto This was his note whiles his loue did kindle in hope much changed with alteration of his possibilities Saevior indomitis eadem Galataea iuvencis Durior annosa quercu fallacior vndis Lentior salicis virgis vitibus albis His immobilior scopulis violentior amne Laudato Pavone superbior acrior igne Asperior tribulis faeta truculentior vrsa Surdior aequoribus calcato immitior hydro Et quod praecipuè si possem demere vellem Non tantum cervo claris latratibus acto Verùm etiam ventis volucrique fugacior aura 6. Is it not a miserable condition whereunto the vnconstancy of humane passions seekes to bring the inflexible rule of truth vsually wrested to hold as exact consort with our Palinodies or recantations as with our first approved lessons although the one be more dissonant to the other than the latter part of Polyphoemus his song was to the former For without some apprehension of consort with Gods word no dogmaticall assertion can be conceived or maintained as true by any Christian though a Christian onely in his owne conceit So true it is which was before generally observed and often intimated that even the worst of Heathenish humors for the most part alter onely their course not their nature in those parts of the world which of heathens haue turned Christians As the Sea-water is no lesse salt in the reciprocation or stanch than while it boyles or over-flowes the bankes And if it be not tedious to resume the burden of this discourse As the common notion of Gods goodnesse occasioned the heathen to conceit every procurer of any good much affected for a God so this affectionate loue of divine truths in generall fastens our vnpurified perswasions vnto whatsoever we vehemently loue or much affect as to a truth divine or practice either warranted or commended to vs by the word of God Loue or hatred towards any object divine or humane if it be vnpurified affectionate or excessiue is alwayes prone either to slaunder divine justice where men are faultie or to miscensure mens actions in cases overruled by divine justice Priamus doting affection towards his vnlawfull daughter-in-daughter-in-law misswayed his minde to accuse the gods as authors or direct causes rather than to suspect her as any occasion of the evills which he feared or suffered And that vnpurified affection which many beare vnto truths or goodnesses divine confusedly apprehended will not suffer them to see or acknowledge Gods speciall providence in their punishments Ready they are at all assayes to inveigh against or meditate revenge vpon their brethren for chastisements appointed to them by the finger of God though executed by the hand of man God is too good to be the author of evill vnto them though of evill onely temporall That is in the true resolution of their secret thoughts they are so well perswaded of themselues that nothing to their apprehension is borne or bent to doe them harme besides the envy or malice of other men Every portion of Scripture which reproues or forbids malice doth by their interpretation in this taking condemne all such of malice or envy as any way vexe or displease them 7. What poysonous humor can wee condemne in any Heathen whose very dregges are not incorporated in the grand tyrannous monster of our times faction I meane with its members To eares animated with the spirit of this blind beast the least iarre in opinion though concerning matters of greater difficultie than consequence and better able to abide long search than speedy determination sounds as a deadly heresie alreadie condemned by Gods owne mouth Not to consort with these men in their occasionlesse vociferations against others presumed errors is in their verdit to be backward in religion to renounce the vnitie of faith to giue our hearts to the enemy As he that in singing obserues due time or a constant tone amongst such as regard neither but following the eare rise and fall with most or sweetest voyces shall by immusicall hearers be censured as the author of discord No sect or profession almost throughout any age but hath beene haunted with one or other violent humor with whose tincture if a man can cunningly temper or colour his discourses he may vent whatsoever he pleaseth albeit compounded of the very lees and refuse of that heresie which he seemeth most to oppugne Blasphemy breathed from some mens mouths so it be spiced or interspersed with holy phrase is suckt in as greedily by their followers as if it were the Spirit of life the very poyson of Aspes distilling from others lippes so it be tempered with the infusion or expression of propheticall fervencie in reproving sinne doth relish to their factious consorts as the quintessence of zeale Finally whilest one factious minde inveighs against his opposites bitternesse it selfe becommeth sweete to his associates but if an indifferent man shall lift the doctrine refute the error or reproue the passions of the one or other his discourses though seasoned with the spirit of meekenesse of sinceritie and judgement breeds a grievous disgust in both 8. The true originall or roote of this accused partialitie in putting good for evill and evill for good hony for gall and gall for hony will better appeare from a more particular inquiry or Philosophicall search of the meanes by which it comes to passe That the selfe same sence or exposition of Scriptures which ere whiles did most offend should forthwith best please the very same parties And lest I should giue offence to any Christian Reader the instance shall be chiefly in those with whom all Christians are justly offended CHAPTER XLVI Shewing by instances of sacred Writ that the same sense of Gods word which sometimes most displeased may shortly after most affect or please the selfe same parties with them manner how this alteration is wrought 1. ACtuall fruition of excessiue pleasure either hinders the working or dulls the apprehension of inherent griefe So doth satisfaction of vehement desires because most pleasant drowne all taste of petty annoyances and dead the impression of such vngratefull qualities as accompany the qualitie eagerly afected Extremitie of thirst will make a man to be in charitie almost with any kinde of moysture and cover a multitude of faults in drinke of which no one but would be very offensiue
to a taste not misaffected For thirst is but an appetite of cooling moysture and this appetite being intended by violent heate or drinesse the organ wherein it resideth takes no notice of any other quality besides that which best contents it for the present All others that accompany it are well-come or passe vnquestioned for its sake so the sence of cooling moysture be not abated by their presence From a cause in true Philosophie much what the same it is that if one string be stiffely bent and another slacke onely one doth sound though both be touched For the same reason violent passions intensiue desires or strong affections either straine out or sucke in onely so much of the sence of Scriptures as symbolizeth with themselues Such circumstances as in sober examination would make most against vs leaue no impression in our mindes much bent vpon any private purpose What could haue beene more offensiue to the Pharisees not moved with bitter opposition to the Sadduces then S. Pauls doctrine of Christs appearance to him after his resurrection The very mention of his appearance to him once in the way to Damascus afterwards in the Temple perswading him the second time to preach his resurrection to the Gentiles had made them ere while cry out Away with such a fellow from the earth for it is not fit that he should liue 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 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 Wee finde no evill in this man but if a spirit or Angell hath spoken vnto him let vs not fight against God Act. 23. vers 9. That thus farre they favoured him was not out of true loue either to his person or any part of the truth he taught but from loue of themselues and their opinions from jealous impatiency of contradiction in publique place by an inferior sect So likewise we reade in the Gospell when our Saviour from Gods word to Moses had most divinely proued the Resurrection I am the God of Abraham c. and fully satisfied a curious question so captiously proposed by the Sadduces as would haue puzled the greatest Rabbi amongst the Pharisees certaine of them answered Maister thou hast well said Luk. 20. ver 39. They like well he should be a witnesse of the Resurrection that being one speciall point which their credit lay vpon to make good vnto the multitude against the Sadduces but as ready they are to adjudge him to death for avouching himselfe to be the great Iudge of such as were raised from the dead howbeit his raising of himselfe from the dead did proue his words to be most true and so would the manner of his appearance vnto S. Paul which now they grant haue clearely evinced both his Resurrection and comming in glory vnto judgement whereof it was a transient but reall representation so their assent vnto S. Paul in that assembly had beene sincere and free not forced by factious opposition to the Sadduces The inconsequent issues of this generall truth acknowledged by them testifie that their approbation of our Saviour for being a witnesse of the resurrection and their condemnation of him for avouching himselfe judge of such as were raised from death did issue from one and the same corrupt fountaine from loue of authority over the people and applause of men from a stubborne and envious desire to excell their opposites and not to be excelled by any With their affections thus set our Saviours doctrine indefinitely considered sometimes had coniunction and then they mightily applaud him but oftner opposition and then Polyphoemus-like they more maligned him 2. Admit we could iustly acquit our selues from other points of Pharisaisme that spirit of contention and waiward emulation which this day raignes throughout Christendome and rageth oftimes no lesse in defence of good causes then in maintaining or abetting bad will as easily set over such as retaine the generall or publique forme of sound doctrine to concurre with heretiques or godlesse men in transforming particular places of Scripture which make for private desires as factious opposition to the Sadduces did the Pharisees to consent vnto our Saviour and to S. Paul in the points late mentioned albeit they did detest the principall Articles the very patterne of that beliefe which they propagated to the world That admonition to the Philippians as it concernes these times as much as former so doth it the maintainers of true Religion most of any The admonition was Let nothing be done through contention or vaine-glory but that in meekenesse of minde every man esteeme other better than himselfe Phil. 2.3 CHAPTER XLVII Of dreaming fancies concerning the sense of Scripture in the Romanist in the Iew in the Separatist or Enthusiast 1. IT were easie to instance in many controversie Writers which in hotte pursuite of their adversaries haue swallowed downe passages of Scripture or other authorities whose true sense if so sifted as every circumstance might make full impression vpon their composed and setled apprehensions would be more against them then for them as their authors no question agreed no better with the allegators doctrine than Paul did with the Pharisees The impertinent collections of Monkes and Fryars to proue Purgatorie from such places of Scripture as haue no other semblance with it saue onely that they mention metaphoricall fire would make an vnpartiall Reader call to minde if so he had read it the fable of the Apes which espying a Glow-worme in a winters night gathered stickes and blowed themselues breathlesse to make them burne Did not this imaginary flame produce such a reall warmth to the malignant crue as is able to hatch an extraordinary desire of having the fire by what meanes soever still maintained impudency it selfe would blush and
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. 4. The doctrine proposed we may maintaine without intermedling in that quarrell betweene some late 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 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 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 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