Philosophers labour to teach vs in many words yea in many volumes I can comprehend in this short precept Let vs persevere such in health as we promise to be in our sicknesse That this Heathen whiles thus well minded otherwise should be so mindfull of his God is a very pregnant proofe from the effect that the naturall ingraffed notions of the Deitie proportionably increase or wane with the notions of morall good or evill The cause hereof is more apparant from that essentiall linke or combination which is betweene the conceipt of vice and vertue and the conceipt of a Iudgement after this life wherein different estates shall be awarded to the vertuous and to the vitious hence the true apprehension of the one naturally drawes out an vndoubted apprehension of the other vnlesse the vnderstanding be vnattentiue or perverted For that any thing should be so simply good as a man might not vpon sundry respects abiure the practise of it or ought so absolutely evill as vpon no termes it might be embraced vnlesse we grant the soule to be immortall capable of miserie and happinesse in another world is an imagination vnfitting the capacitie of brutish or meere sensitiue creatures as shall be shewed by Gods assistance in the Article of finall Iudgement 5. That sicknesse and other crosses or calamities are best teachers of such good lessons as Plinies forementioned friend had learned from them Elihu long before him had observed whose observation includes thus much withall that such as will not be taught by these instructions are condemned for trewants and non-proficients in the schoole of Nature Vertue or Religion that is for Hypocrites and men vnsound at the heart For if the roote or seede of morall goodnesse remaine sound the Maxime holds alwayes true maturant aspera mentem Adversitie is like an harvest Sunne it ripeneth the minde to bring forth fruites of repentance He withdraweth not his eyes from the righteous but with Kings are they on the throne yea he doth establish them for ever and they are exalted And if they be bound in fetters and be holden in cordes of affliction then he sheweth them their worke and their transgressions that they haue exceeded He openeth also their eare to discipline and commandeth that they returne from iniquitie If they obey and serue him they shall spend their dayes in prosperitie and their yeares in pleasures But if they obey not they shall perish by the sword and they shall dye without knowledge but the Hypocrites in heart heape vp wrath they cry not when he bindeth them The truth as well of Plinies as of Elihues observation is presupposed by most of Gods Prophets with whom it is vsuall to vpbraid his people with brutish stupiditie and hardnesse of heart to brand them with the note of vngracious children for not returning vnto the Lord in their distresse as if to continue in wonted sinnes or riotous courses after such sensible and reall proclamations to desist were open rebellion against God Senslesnesse of paines in extreame agonies doth not more certainly prognosticate death of body or decay of bodily life and spirits than impenitency in affliction doth a desperate estate of soule For the people turneth not vnto him that smiteth them neither doe they seeke the Lord of Hosts Therefore the Lord will cut off from Israel head and taile branch and rush in one day And in that day did the Lord God of Hostes call to weeping and to mourning and to baldnesse and to girding with sackcloth And behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine let vs eate and drinke for to morrow wee shall dye And it was revealed in mine eares by the Lord of Hostes surely this iniquitie shall not be purged from you till ye dye sayth the Lord God of Hostes 6. The reason of this truth it selfe thus testified by three rankes of witnesses is not obscure in their Philosophy to whom I most accord who teach that the seedes of all truth are sowne by Gods hand in the humane soule and differ onely in reference or denomination from our desires of knowledge indefinitely taken As to our first parents so vnto vs when we first come vnto the vse of reason knowledge it selfe and for its owne sake seemeth sweete and welcome whether it be of things good or evill we much respect not But this desire of knowledge which in respect of actuall apprehension is indifferent neither set vpon good nor evill is vsually taken vp by actuall or experimentall knowledge of things evill or so vnprofitable that our inclinations or adherences vnto them either countersway our inclinations vnto goodnesse or choke our apprehensions of things truely good Now after our hopes of enioying such sense-pleasing obiects be by affliction or calamitie cut of the soule which hath not beene indissolubly wedded vnto them or alreadie giuen over by God vnto a reprobate sense hath more libertie than before it had to retire into it selfe and being freed from the attractiue force of allurements vnto the vanities of the world the Devill or flesh the naturall or implanted seedes of goodnesse recover life and strength and begin to sprout out into apprehensions either in loathing their former courses or in seeking after better And every least part or degree of goodnesse truely apprehended bringeth forth an apprehension of the author or fountaine whence it floweth that is of the divine nature In my prosperitie I said I shall never be moved Lord by thy favour thou hast made my mountaine to stand strong thou didst hide thy face and I was troubled I cryed to thee O Lord and vnto the Lord I made my supplication It may seeme strange to our first considerations as Calvin with some others vpon this place obserue that God should enlighten Davids eyes by hiding his face from him without the light of whose countenance even knowledge it selfe is no better than darkenesse But so it is that prosperitie doth oftentimes infatuate the best men and adversity maketh bad men wise The saying is authentique though the Author be Apocryphall Anima in angustijs spiritus anxius clamat ad te O Lord God almightie God of Israel the soule in Anguish the troubled spirit cryeth vnto thee So is that other Castigatio tua disciplina est eis Thy chastisement is their instruction Calvin hath a memorable story of a prophane Companion that in his jollitie abused these words of the Prophet The heaven even the heavens are the Lords but the earth hath he giuen to the children of men Psal 115. vers 16. The vse or application which this wretch hence made was that God had as little to doe with him here on earth as he had to doe with God in heaven But presently being taken with a suddaine gripe or pang he cryed out O God O God Yet this short affliction did not giue him perfect vnderstanding for afterwards he returned againe vnto his vomit and wallowing
in his wonted vncleanenesse This relation of Calvines serveth as a testimony to confirme the truth of Tertullians observation which serues as a Document or sure experiment of our last assertion Vultis ex operibus ipsius tot ac talibus quibus continemur quibus sustinemur quibus oblectamur etiam quibus exterremur vultis ex anim◠ipsius testimonio comprobemus Qua licet carcere corporis pressa licet institutionibus prauis circumscripta licet libidinibus et cōcupiscentijs euigorata licet falsis Dijs exancillata cum tamen resipiscit vt ex crapula vt ex somno vt ex aliqua valetudine sanitatem suam patitur Deum nominat hoc solo quia proprie verus hic vnus Deus bonus magnus Et quod Deus dederit omnium vox est Iudicem quoque contestatur illum Deus videt deo commendo Deus mihi reddet O testimonium animae naturaliter Christianae Denique pronuncians haec non ad capitolium sed ad coelum respicit Novit enim sedem Dei vivi ab illo inde descendit Shall I proue vnto you there is but one God from his manifold workes by which we are preserued and sustained with which we are refreshed yea by which we are astonished or shall I proue the same truth by the testimony of the Soule it selfe which though it be kept vnder by the prison of the body though surrounded by naughtie and dissolute education though infeebled by lust and evill concupiscence though enslaued to false Gods yet when shee returnes vnto her selfe out of distempers surfet sleepe or other infirmitie and enioyes some gleames of health shee calls on God without addition of other titles because this God which shee calls vpon is truely one truely good and truely great What God shall award is a speech rise in every mans mouth vnto this God the Soule appeales as vnto her Iudge God he sees to God I commend my cause Let God determine of me or for me A worthy testimony that the Soule is naturally Christian Finally the Soule whiles shee acts these or the like parts looketh not to the Capitoll the imagined seate of such Gods as the Romans worshipped but vp to Heaven as knowing the seate of the living God from whom and whence shee is descended Many other authorities which might here be avouched to the same purpose do sufficiently argue that the multiplicitie of Gods was a conceipt or imagination seated or hatched onely in the braine that even the very Heathens themselues which worshipped many Gods and would haue maintained their profession of such service in opposition to their adversaries vnto death being throughly pinched with calamitie or occasioned to looke seriously into their owne hearts did vsually tender their supplications vnto the Deitie or divine power it selfe which filleth all places with his presence whose tribunall is in heaven Seeing anguish of soule contrition of spirit or generally affliction cause naturall notions of God and goodnesse formerly imprisoned in the earthly or fleshly part of this old man to shoote forth and present themselues to our apprehensions in case no calamitie or affliction doe befall vs we are voluntarily to consort with others whom God hath touched with his heavie hand or as Salomon adviseth vs to visite the house of mourning more then the house of mirth Or in case the Lord vouchsafe not to send these his seuerer visitors either to vs or to our neighbours yet he alwayes giues vs libertie to inuite another guest in afflictions roome which expects no costly or curious entertainement fasting I meane now to fast according to the prescript of Gods law is to afflict our soules CHAPTER IX In what respects supernaturall grace or faith infused is necessarie to the right beliefe of these truths which may in part be certainely knowne by diligent search of naturall reason 1. BVt if to nature not blinded by vaine curiosity nor polluted with the dregs of lust if to men free from passion or chastised by the hand of God the apprehension of the Deitie be cleare and evident the habit of supernaturall assent vnto the first Article of this Creed may seeme either altogether superfluous or not very necessary Vnto this difficulty proposed in termes more generall whether faith may be of obiects otherwise evident and exactly knowne some schoole-men acutely thus reply He that by reasons demonstratiue knowes this or other like truths beleeved that there is one God and no more which hath created the world may notwithstanding the evidence of motiues necessitating his will to this assent either doubt or deeme it a truth very obscure and vnevident whether God ever revealed thus much otherwise than by the common light of Nature or helpes of Art Cōsequently to their divinity they might reduce the resolution of the difficultie proposed to fewer termes and more constant thus the habit of faith or supernaturall assent is not necessary to ascertaine vs that the matters beleeved by vs are in themselues true seeing this much as is supposed may be prooved by reasons more evident than faith which is alwayes of obiects vnevident at least wise as apprehended by vs but to assure vs that their truth was testified or avouched by God whose testimony cannot be knowne but by his expresse word written or spoken 2. But if our former assertion that our knowledge of any obiect cannot be more certaine then it is evident be orthodoxall he that could demonstrate any Article of beliefe should be more beholding to the evidence of Art or demonstration than to the supernaturall habit of vnevident faith Wherefore with better consonancy to former discussions and if we be not in both mistaken vnto the truth we may thus resolue the doubt proposed The necessary existence of a God-head or supreame cause with the possibilitie of other things beleeved may be indefinitely knowne by light of Nature or demonstration but so much of these or any Article in this Creede contain'd as every Christian must beleeue or which is all one the exact forme of any one Articles entire truth can never be knowne by Art or Nature but onely by Gods word revealed or the internall testimony of his spirit refashioning his decayed image in mens hearts according to the patterne wherein they were first created That the resurrection though this truth to corrupt nature seemes most difficult is not impossible yea that it is impossible there should not be a resurrection or iudgement after death may be demonstrated but that the wicked shall rise to torments the righteous to ioy glory everlasting is a streame of life which naturally springs not within the circuit of the heavens it must be infused from aboue 3. The naturall man left to himselfe or vsing meere spectacles of art yea though admitted to the glasse of Gods word will alwayes in one point or other conceiue amisse of the Deitie and transforme the incorruptible nature into the similitude of corruption Yet further admitting the naturall man
ratifies the Wise mans observation in Rome-heathen and Lampridius in Rome-Christian Whether we begin our accompt from the Law of Nature amongst the Nations or from the promulgation of the Gospell Images were not from the beginning Wisedome 14. ver 12. But after the Church which during the time of her infancy had kept her virginitie vnspotted began in her full age to play the harlot in vowing in praying in erecting Altars and Temples to Saints the instinct of her impurity did lead her to vse Images as secular wantons doe lascivious pictures for provoking lust They were rather the fewell than the beginning or first kindling of Rome-Christians spirituall whoredome Her down-fall into these dregs of Idolatrie or soule acts of more than brutish bestialitie was the iust reward of her wantonnesse with the Saints after shee had beene betrothed to Christ That which shee falsely pretends for her excuse is vsually true of secular adulterers or adulteresses These for the most part delight in pictures for their prototypons sake with whose liue beautie they haue beene taken And yet many deprived of their Minions reall presence by death or other separation haue been so besotted with doting loue of their resemblances as to loath the company of their lawfull Consorts Howbeit no vnchast doting lover did ever tye his fancie with so many loueknotts vnto his Mistris picture as the Romanist doth his soule and spirit vnto the Images which he adores The maine bond is Religion it selfe the lesser cordes are kissing bowing kneeling imbracements and powring forth his very heart before them Besides all these he suffers this peculiar disadvantage in respect of secular doteards these cōmonly haue seene their feature whose true resemblances they ioy in the Romanist never had any acquaintance by sight or other sense with the persons of those Saints vnto whose Images he makes all this loue but frames these materiall and visible representations of them out of his owne braine or fancie These and the like circumstances were they duely examined by the rules of true Philosophie or knowne experiment how quickly the pursuite of ordinary meanes doth in most cases alienate our desires from the end vnto which we seeke to be directed by them it would appeare to be without the compasse of any morall possibilitie that the Images which these men make their visible spokesmen vnto the Saints should not play false with both parties and betroth the soules of doating suiters vnto themselues or rather vnto the devill whose stales indeede they are 2. But what if some honestly minded vnderstanding Papist should solemnely sweare vnto me that he loues S. Peter not his Image or S. Peter himselfe much better than the Image which he loues onely for his sake shall not his religious oath be taken before any mans coniecture concerning his owne affections Can any search his heart better than his owne spirit can I will in charitie beleeue that he speakes and sweares as he verily thinkes and is perswaded But if out of like Christian charitie though not towards me yet towards himselfe he will giue me leaue to vnsold some practique fallacies with which his sceptique Catechizers seldome meddle I shall giue him iust reason to mistrust his owne thoughts or perswasions as altogether groundlesse and vncapable of any solid truth Can the most devout Franciscan or Benedictine conceipt either the truth or fervency of his loue vnto S. Francis or S. Bennet more strongly than the latter Iewes did the integrity of their zeale to Moses For that Moses sake which they had made vnto themselues they would haue died with greater patience than a Fryer could suffer imprisonment for S. Francis But from the true Moses and his doctrine no Heathen vnder the Sunne were so farre alienated in affection as were his successors in place and kinsmen according to the flesh the sonnes of Aaron and Levi. To haue enstamped their soules and affections with his true and liuely Image whereto alone so great loue might be safely tendered the onely way had beene to haue layd his sacred rules vnto their hearts to haue worshipped God in spirit and in truth as he did Quite contrary they fastned their proud affections vnto that false picture or Image of Moses which had surprised their humorous fancies before they had seriously consulted their hearts or examined their imaginations by the rules of his doctrine 3. And whether wee speake of Adultery carnall or spirituall the first acts of both are alwayes committed within vs betweene the fancie or imagination and the corrupt humor which sets it a working every predominant humor or corruption of the heart delights to haue its picture drawne in the braine The fancie is as a shop of devises to adorne it and so adorned it growes mad with loue of its owne representation as Narcissus did with his shadowe Thus corruption of heart and humorous fancie pollute each other before they can be polluted by any externall consort whose vse is onely to accomplish the delight conceived or to confirme this internall combination betweene the heart and the braine and this service every visible or sensible object well suited to delightfull fancies succesfully performes As imagine the Iewes might haue had some gaudie picture of Moses in the Temple wherevnto they might haue made daily profession of their loue by kissing kneeling and other like tokens which the Romanists vse vnto the reliques and Images of every supposed Saint how would this practise haue fortified their foolish imaginations every kisse bestowed vpon his picture would haue beene as a wedding ring or visible sacrament for confirming the internall league betweene their corrupt affections humorous fancies But Image-worship was a brood of impietie so base and vgly that the devill durst not so much as mention the match betweene it and the latter Synagogue though he haue espoused the moderne Romish Church vnto it Howbeit so inevitable are his entisements vnlesse we abandon all familiaritie with his visible baites when we come to doe our homage to God he hath stollen away the Iewes hearts from God and his servant Moses by drawing them to such dalliance with the booke of the Law as the Papists vse with the pictures of Saints Kissing and solemne adoration of Moses his writings vpon no other occasion than for testification of their allegiance to God by reverencing them are held no acts of wantonnesse no whorish tricks by the faithlesse Synagogue And to speake the truth her protestations of chast and loyall loue to God and his servant Moses will sway more with every indifferent arbitrator than any oath or other assurance which the Romish church can make of her fidelitie to Christ or sincere respect to those Saints whose liuelesse Images shee adores with no lesse devotion than the Iew doth the dead letter of the Law For though no protestation may be taken against a fact yet the fact is more apparantly idolatrous in the Romanist in as much as bowing down to carved Images kissing or worshipping
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
weale publicke and fortitude though as the Philosopher excepts against it not the most laudable vertue in it selfe was most honoured among the people because most profitable to them Hence the valourous in lieu of their readinesse to sacrifice their bodies for their natiue Country had sacrifices and other acknowledgements of honour divine publiquely assigned to them after death The most curious and superstitious solemnitie in this kinde that comes to my present remembrance was that Festivitie annually celebrated every September by the Citizens of Platea in honourable memorie of those Worthies which there had laid downe their liues for the libertie of Greece Amongst other conditions vpon which the Oracle promised the Grecians victory over the Persians in that famous battell a principall one was offering of sacrifice to the auncient Heroicks of Greece one of whom by name Andrâ—crates had his Temple neare to that place environed with a thicke and shadie groue a fit nest for hatching that superstition which had beene conceived from other circumstances As they had vanquished the Persians in fight so they scorned to be overcome by them in lavish ceremony towardes their well deserving dead The pompe and magnificence of this festivitie continuated from Aristides to Plutarchs time did much exceed the sooner decayed solemnities decreed to Cyrus by the Persians the gardians of whose sepulcher notwithstanding had every day a sheepe every moneth an horse allowed them to sacrifice vnto the soule of this chiefe founder of their great Monarchie the patterne of valour and royalll government 5. Thus this superstitious adoration of the dead at the first extorted from the fullnesse of respectiue affection wanting right vent did afterwards mightily overspread the world by imitation In the later and more dissolute times of the Romane Empire it was annexed by flattery as an essentiall part of civill ceremony or solemnitie due to greatnesse without any respect of goodnesse And whereas the olde worlds custome had beene onely to deifie the inventors of vsefull trades or authors of publicke good later Epicures or worthlesse favourites did adore beastly Tyrants as great Gods because they fed them with some offalls of publicke spoiles or authorized them to sucke the bloud of the needle Tullie vrgeth it as an argument of Romulus prayse that he should merit the reputation of a god in that civill and discreete age wherein he died for so he accounts it in respect of former times wherein rifenesse of error and ignorance mingled with rude affection had brought downe the price of the gods by too great plentie But from Romulus the fabulous occasion of whose consecration was an illustrious type of moderne Romish forgerie for canonizing Saints vntill the Emperours the Romanes I take it consecrated no King or Governour as gods though great benefactors to their states They onely adored such gods as tradition had coÌ„mended vnto them committing Idolatrie to vse S. Austines wordes Errando potius quam adulando through error rather than out of flatterie And as the same father obserues the vse of images vnknowne vnto their auncestors did much increase this impious superstition in posteritie and according to the wisemans observation concurred as a concause or coadiutor to base flattery The same observation is wittily exprest by Minutius Felix As for those that were so farre of that men might not worship them presently they did counterfeit the visage that was farre of and made a gorgious image of a King whom they would honour that they might by all meanes flatter him that was absent as though he had beene present And partly by this devise and partly by that other of deceiptfull Oracles many fabulous crimes which more civill and sober times had never charged their gods with were by posteritie thus polluted set forth in solemne shewes or playes in honour of these counterfeit or painted powers Not the Poet onely but the picture-maker also did helpe to set forward the superstition The relations and representations of their gods vicious liues might well embolden the most dissolute amongst the â—ace of Caesars to looke for such divine honour after death as flattery had proffered to them liuing Much worse they could not be than their forefathers or Poets did make their gods nor did they perhappes conceit any fitter cloake to cover their shame than the publicke and solemne representation of their lewdnesse who had already purchased the fame and reputation of celestiall inhabitants And hath not the tacite consent of our times almost established it as a Law That greatnesse may giue authoritie vnto villany and exempt filthinesse from censure of impietie What hath beene committed by any whilest private men ceaseth in their owne opinion to be theirs by their becomming publicke Magistrates For then they thinke not themselues to be the same men they were and what is another mans sinnes to them This is a roote of Idolatrie which did not determine with the destruction of heathenish groues or Idolls nor with the dissolution of Romish Abbies the very dregs of their impietie are yet incorporated in mens hearts of whatsoever Religion they be that seeke to be great before they be good But of this and of other branches of transcendent Idolatrie that is of Idolatrie alike frequent and daungerous throughout all ages all Nations amongst the professors of all Religions elswhere by Gods assistance The next Inquirie is Whether the Idolatrie of Rome-Christian by profession be fully aequivalent to the Idolatrie of Rome-Heathen SECTION IIII. Of the Identitie or aequivalencie of superstition in Rome-Heathen and Rome-Christian CHAPTER XXII That Rome-Christian in latter yeares sought rather to allay than to abrogate the Idolatrie of Rome-Heathen that this allay was the most commodious policie which Sathan could devise for venting his detected poysons vtterly condemned by primitiue Professors of Christianitie 1. HAD either the Romish Church no Orators at all or heathen Temples as many as skilfull and subtill as it hath to plead the lawfulnesse of their service such as devoutly serue God in spirit and truth would in the one case make no question in the other admit no dispute whether were worse The formes of their Liturgies represented to vnpartiall eyes without varnish or painting would appeare so like that if the one were adjudged nought the other could not be approved as good or both equally set forth by art if the one seemed good and currant the other could not justly be suspected for naught or counterfeit That the Romanists generally make better profession of the vnitie the nature and attributes of the true and onely God than most Heathens did argueth not their daily and solemne service of him to be better but rather referres the issue of the controversie betweene them to the determination of another like case Whether the setled and habituall carriage of a drunkard be worse in him that is daily drunk indeed hath his senses continually stupified or in one that hath wit at will to
seene vaiâ—ely puffed vp in his fleshly minde If so maine a pillar of Christs Church as S. Iohn who foresaw the generall Apostasie from the sincere worship of God to Antichristian Idolatry were thus shaken with this temptation it was not to be expected that any after that Sathan who can transforme himselfe into an Angel of light was let loose should be able to stand without vigilant attention vnto Iohns admonitions and these fayre warnings which God had given the world in him and Cornelius A senselesse and reprobate stupiditie more than Iewish hath befallen most of the moderne Romanists for their wilfull relapse into Heathenish Idolatrie What heathenish Priest did ever frame an answere to the obiections of the Orthodoxe either so ridiculous in it selfe or which might argue such a respectlesse esteeme of the divine Maiestie whom they were chalenged to wrong as Vasquez and Salmeron with others haue made to this instance of S. Peter and Cornelius St Peter say these Iesuites in part approved by Bellarmine who loues to haue two strings to his deceiptfull Bowe disclaimed the worship offred him not as if it were not due vnto him How then In modestie Doth this make for them or against them If it were his modestie to refuse it from Cornelius it would be good manners in them not to offer it till they know more of his minde or meete him face to face as Cornelius did who yet did not presse him to take it as in good manners he should if out of modestie onely he had refused it But they haue made S. Peters Image of such a mettall as it will not easily blush charm'd it with such new distinctions as it shall not tremble whiles they doe such homage to it as would haue moved S. Peter himselfe no lesse than the peoples dauncing before the golden Calfe did Moses The Image they thinke doth well approue of their service in that it doth not disallow it nor bid them stand vp saying what it could not truely say albeit these Impostors could teach it to speake for I also am a man Yet if S. Peter himselfe heare their prayers and see their gestures to it as well as if he were amongst them will he not be as modest in Gods presence who is alwayes an vndoubted spectator of this their service as he was before Cornelius Will he not disavow their practise as quite contrary to his example and their doctrine as directly contradictory to his instructions And doe they truely honour or rather fouly vilifie S. Peter and the rest of Gods glorious Saints in obtruding greater honour to their Images of liuelesse wood and stone than any Christians offred to them whilest they liued or were they present yet are capable of CHAPTER XXVII That the respect which wee owe to Saints deceased supposing they were really present with vs doth differ onely in degree not in nature or qualitie from the respect which wee owe vnto true liuing Saints That the same expression of our respect or observance towardes Saints or Angells locally present cannot without supersitition or Idolatrie be made vnto them in their absence 1. SVppose St Peter or the Angell whom St Iohn proffered to adore should vndoubtedly appeare vnto vs and vouchsafe vs libertie of proposing our desires vnto them we might and would tender them respect and reverence not for their civill dignitie or hopes of promotion from them but for their personall sanctitie which should exceed all the reverence wee owe to ordinary godly men as much as the civill Honcaâ— we giue to Kings doth our civill respect of any subiect that is our better But as our soveraigne observance of Kings or supreame earthly Maiestie may not transcend the latitude of civill honour so neither might wee tender such honour reverence or worship to S. Peter or the Angell were they present as would transgresse the vtmost bounds of that respect or reverence which is in some measure due to every godly man The difference betweene our respect to Angells the blessed Virgine or to Saints of the highest ranke and the lowest may be greater in degree than the latitude of civill honour in respect of Monarchs and their meanest officers can afford because the amplitude of sanctifying grace doth for ought we know farre exceed the measure of morall vertues or latitude of civill dignitie But the severall observances which we owe to Kings and to others that are our betters in the ranke of subiects differ more in specificall qualitie and essence than the severall respects which are due to Angels or Saints of the highest order and to religious Lazarus were both equally present For Kings in matters concerning our goods or bodies haue a soveraigntie communicated to them from God not communicate by them to their greatest subiects so haue no Saints or Angels in matters spirituall any Lordship or dominion over vs wee owe no allegiance of our spirit saue onely to one Lord. Christ in these cases is our sole King whose felicitie is communicated to all his followers his soveraigntie to none in respect of him the greatest Saints and Angels be our fellow-subiects What respect or reverence then doe we owe them in respect of prayers or invocations suppose we might speake with them face to face As our necessities would compell vs to request their prayers to God for vs so good manners would reach vs to fit the manner of our observance or submissiue entreatie to the measure of their sanctitie or of that favour which they haue with God in respect of ordinary godly men whose prayers we craue with due observance of their persons The rule of religious discretion would so proportion our obedience to their instructions as their instructions are proportioned to the directions of vsuall Pastors we would be readie to doe them any bodily service with so much greater fidelitie and better affection than we doe to others as we conceiue them to be more faithfull and fervent in Gods service than others are But Religion it selfe and the rule of Gods word which they most exactly obey would restraine vs from falling downe before them with our bodies with purpose to lift vp our minds vnto them as to our patrons or secundary Mediators To offer vp the fruites of the spirit or consecrate the spirit of prayer and thankesgiving to the honour of any saue onely of him that made redeemed and sanctified our soules and spirits is wee maintaine it vnto death sacrilegious heathenish impiety Yet must dulia which these men consecrate wholly to the honour of Saints be of necessitie an essentiall part of the spirit of prayer if the prayers themselues which it brings forth be as they contend Cultus ver è religiosus true or intrinsecally religious worship Religion is the bond or linke betweene the Creator and the creature the essence of religious prayers consists in the elevation of the spirit the vse and end of the spirits elevation is that we may be ioyned in spirit with Christ To fixe
seemes to me a truth vnquestionable is this If the wisest or most circumspect man on earth should worship God in every place after the same manner for every circumstance that Iacob did God in Bethel or if the most accurate Anatomist of his owne thoughts or affections should take every stone into such consideration whilest he worshippeth God as Iacob did that stone He should become a grosse Idolater without all helpe from any distinction wherewith the Romish Church can furnish him The truth is that Iacob did so worship God in the presence of the stone as his posteritie were bound to worship him before the Arke of the Covenant Both worshipped him in or by those creatures after such a manner as wee may not worship him in any created visible substance saue onely in that created substance wherein he dwelleth bodily The manner of his presence then at Luz or Bethel and in the Arke were shadowes or pledges of his inhabitatiō in the man Christ Iesus in whom were he present on earth wee might and ought to adore God in such a manner as would be sacrilegious to adore him in any other man or bodie 4. But it is the propertie of whoredome as well spirituall as carnall to lead such as taste her baytes with delight like Oxen to the slaughter without any apprehension of dangers approach vntill death surprise them Lots mischance is become the Romish Churches perpetuall heritage she is so besotted with the grapes of her owne planting that shee knowes not what abomination shee commits nor with whom Like an harlot drunke in a common Inne or a franticke whore in an open market she prostrates her selfe to every passenger and sets open all the temples of God whose keyes haue beene committed to her custodie that they may serue as common stewes for satiating the foule lustes of infernall spirits whom she thither invites by solemne enchantments as by sacrificing and offering incense vnto Images And finding pleasure in the practice dreames shee imbraceth her Lord and husband whilest these vncleane birds encage themselues in hers and her childrens breasts CHAPTER XXXVII Whether graunting that it were lawfull to worship such Saints as wee vndoubtedly beleeue to be true Saints we might lawfully worship such as we suspect to be no true Saints 1. IF to honour true Saints and heires of blisse with prayers temples sacrifices and vowes be Idolatrie we shall want termes to expresse the abomination of their sacriledge in performing these points of service vnto such as the world hath either no warrant to account members of Christs mysticall body or just reason to suspect for sonnes of darkenesse In doubtfull cases of this nature some honestly minded Romanists vsed to conceiue their prayers with such conditions as the French-man did his to S. Cuthbert Si sanctus sis ora prome If you be a Saint pray for me It was a desperate resolution better befitting an impudent Monke than Sr. Thomas More to censure this caution of scrupulositie or to reject it as no lesse superfluous or vnmannerly than this forme of request vnto one of our living neighbours If you be an honest man I would request you to remember me in your prayers if not I will not trouble you The good Gentleman was out of his element when he wrote controversies in Divinitie for he would haue sooner taken an Apple in stead of an Nut at a banquet than haue iudged two cases of civill justice so dislike as these which he here brings by one and the same rule of law There is no man honestly wise but would sooner request his prayers whom he knows to be dishonest or of irreligious life then beare a solemne testimony of his honestie or religion Mutuall prayer is a dutie enioyned vs while we liue together the practise of it is the best meane to make bad men good and good men better But men deceased whether elect or reprobates are vncapable of amendment either by our prayers for them or theirs for vs. Nor doe the Romanists enioyne vs to pray to supposed Saints with purpose to encrease their happinesse or as if they stood in need of our devotions To pray for any whom it is lawfull publickly to pray vnto is by their doctrine a foule disgrace vnto the Saint a point of infidelitie in the supplicant Praying to Saints is by their opinion on our part a dutie or tribute wherewith we are bound to honour them their prayers or intercessions for vs are Princely favours or graces which must be sought not as acts of debt or mutuall dutie but by religious service and supplication Now admitting it were lawfull to supplicate thus vnto S. Peter or vnto others whom we beleeue and know to be true Saints yet in publike liturgies to offer vp our prayers and vowes vpon our knees either in honour of those with whose liues and deaths we are altogether vnacquainted or of those whom we suspect to haue lived and dyed not so well as we could wish to doe our selues is a sinne so much more grievous to good consciences than bearing testimony vpon oath for mens positiue honestie whom we know not as stealing of treasure out of the Church is in respect of simple theft or burglarie Testimonies given vpon oath require certaintie of sence or experiment and tendering of prayers as a tribute or honor or in testification of our religious respect requires certaintie of faith that the partie to whom they are tendred is worthy of them 2. The ground of this difference betweene praying to living men and praying to deceased Saints which the superstitious Doctors seeke to conceale from the simple may very well be gathered by analogie of Bellarmines resolution in another point of their service Promises sayth he religiously made to living members of the Church militant are but promises but so made vnto Saints or members of the Church triumphant they are truely and properly vowes His first reason is because a vow is but a promise vnto God and our promises vnto Saints are liker our promises vnto God than vnto the promises which we make to mortall men For as that which we promise vnto God is vnprofitable vnto him but profitable vnto vs and is tendered onely by vs in signe of honour and thankfulnesse so whatsoever we promise vnto Saints it cannot profit them but our selues Their happie estate stands in need of nothing that is ours all that we offer and promise them is in testimony of the honour which wee owe them or in signe of our thankfulnesse to them But performance of our promises either is or may be profitable to living men because mortalitie stands in neede of many things Secondly the Saints can haue no title to our vowes Nisi quatenus sunt Dij per participationem but in as much as they are Gods by participation Now we know the Saints which raigne with Christ to be such but that such as liue with vs are partakers of the divine nature wee may hope well certaine wee