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-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
many of Plutarchs coniectures of the inspiration and expiration of Oracles Iulian it seemes from Plutarchs Principles hoped to encourage these divining spirits to follow their former studies and recall them to their wonted seats by reviving their auncient rites and reestablishing their priviledges as if Honos alit artes had place amongst these pettie gods 6. This Philosophicall opinion did fit the forementioned temptation to superstition as the claspe doth the keeper And with their impulsiue helpe were able to draw the present Christian world not well catechized into the bottomlesse sinke of foulest Idolatrie And though from consciousnesse of our ignorance in the workes of Nature we allow the issue of many practises whereof we can assigne no probable speciall cause but onely in charitie to our selues and others suppose they haue some right vnto their being by the ordinary course of nature yet some disorderly over-growne stemmes there be of this charitable credulitie which bring forth little better fruit than that which the Christian world condemned in Iulian. As for example such as from vncertaine traditions can conceiue hope and attempt the practise of curing diseases by Amulets or by application of supposed medicines apparantly destitute of any naturall actiue force will quickly be set over to acknowledge some hidden vertue or supernaturall efficacy concomitant or assisiant which in plaine tearmes they will not call their God or Creator yet will thinke of it as of a good spirit ready to helpe in time of neede so it be sought vnto by such meanes as the Cabalists of these secret mysteries shall prescribe Whatsoever the matter of the medicine may be though oftimes it be rather verball than materiall the manner of applying it is for the most part meerely magicall and serues though not in the intention of the patient or Physician as a solemne sacrifice to the founders of these Arts. Or if the manner of applying or wearing medicines be not superstitiously ceremonious the solemne professing though alwayes not verbally expressed of credence or beliefe prerequired vnto their efficacy is Idolatrous Of practises in this kind though the practitioners will or can assigne no reason saue onely traditions of lucke good or bad to follow yet may we safely presume the most part to be naught because we may evidently deriue the originall of many from conceits meerely heathenish and Idolatrous Such is the vse of Vervine of our Ladies gloues and S. Iohns grasse at this day in no lesse request amongst some rude and ignorant Christians than sometimes they were amongst the auncient Grecians or Romanes to whose manners Theocritus and Virgil in their Poems doe allude Bacchare frontem Cingite ne vati noceat mala lingua futuro Lest naughtie tongue whil'st Poet's yong his braine doe blast Let luckie grasse 'bout his Temple passe to binde them fast That other peece of the same Poet concerning the vse of Vervine smells too rankly of magicall sacrifice or incense Verbenas adole pingues mascula thura It may be questioned whether the Romane Legates did weare Vervine vpon superstitious confidence of some hidden vertue in it or as an emblematicall allusion to the superstitious conceit of the vulgar But wonted they were to weare bunches of it in their solemn embassages whether in token that their persons ought not or out of vaine hope that their persons could not be violated so long as they were vnder the protection of this hearbe accounted sacred The most superstitious hopes implied in these or the like practises of the Heathen may be more then paralleld by the vaine confidence which some ignorant Christians put in the secret vertue of these and like hearbes for curing strange diseases or for their safegard against thunder fiends or wicked spirits To this purpose I well remember a tradition that was olde when I was yong better beleeved by such as told it then if it had beene Canonicall Scripture It was of a maide that liked well of the devill making loue to her in the habit of a gallant young man but could not enioy his company nor he hers so long as shee had Vervine and S. Iohns grasse about her for to this effect he brake his minde vnto her at last in rime If thou hope to be Lemman mine Lay aside the St Iohns grasse and the Vervine To robbe a Swallowes nest built in a fire-house is from some old bell-dames Catechismes held a more fearefull sacrilege than to steale a chalice out of a Church Besides tradition they haue no reason so to thinke The prime cause of this superstitious feare or hope of good lucke by their kinde vsage was that these birds were accounted sacred amongst the Romanes Dijs penatibus to their houshold gods of which number Venus the especiall patronesse of swallowes was one 7. Such a presidency as Ammianus assigned to Themis and the substantiall vertues of the Elements is to this day given by these magicke Cabalists vnto spirits over mettalls stones and hearbes each haue their severall Patrons And if the practise be for the practitioners conceived good the spirit which prospers it shall not be reputed evill Thus are the Fayries from difference of events ascribed to them divided into good and bad when as it is but one and the same malignant fiend that meddles in both seeking sometimes to be feared otherwhiles to be loued as God for the bodily harmes or good turnes supposed to be in his power And permitted no question he is to doe both in iust punishment of their heathenish superstition or servilitie that can esteeme him worthy either of religious loue or feare 8. It was my happe since I vndertooke the Ministerie to question an ignorant soule whom by vndoubted report I had knowne to haue beene seduced by a teacher of vnhallowed arts to make a dangerous experiment what he saw or heard when he watcht the falling of the Ferne-seed at an vnseasonable and suspitious houre Why quoth he fearing as his briefe reply occasioned me to conjecture lest I should presse him to tell before company what he had voluntarily confessed vnto a friend in secret about some foureteene yeares before doe you thinke that the devill hath ought to doe with that good seed No it is in the keeping of the King of Fayries and he I know will doe me no harme although I should watch it againe yet had he vtterly forgotten this Kings name vpon whose kindnesse he so presumed vntill I remembred it vnto him out of my reading in Huon of Burdeaux And having made this answer he beganne to pose me thus Sr you are a schollar and I am none Tell me what said the Angell to our Lady or what conference had our Lady with her cousin Elizabeth concerning the birth of St Iohn the Baptist As if his intention had beene to make by-standers beleeue that he knew somewhat more in this point than was written in such bookes as I vse to reade Howbeit the meaning of his riddle I quickly
conceived and he confessed to be this That the Angell did foretell Iohn Baptist should be borne at that very instant in which the Ferneseede at other times invisible did fall intimating further as farre as I could then perceiue That this Saint of God had some extraordinary vertue from the time or circumstance of his birth So faire a colour had his Instructor by profession a Mathematician by practise a Conjuret cast vpon this superstitious and vngodly experiment as the most part of Magicall ceremonies or observances pretend their warrant from some resemblances of sacred actiōs or from circumstances of miraculous cures wrought by our Saviour his Prophets or Apostles Many instances to this purpose are to my remembrance gathered by Delrius This vpon mine owne knowledge and observation I can relate of two sent more than a mile after the Sun-setting to fetch South-running water with a strict Injunction not to salute any either going or comming no not their dearest friends if they should chance to meete them as by chance they did Such silence had well beseemed them in Gods Temple but in this case was the sacrifice of fooles an offering vp of their tongues and lips vnto the service of Divells yet colourable amongst the credulous by Elishaes instructions given to Gehazie when he sent him to cure the Shunamites childe albeit these literally import rather hast than hope of good speed by their observance All the hidden vertues of the forementioned seed invisible saue onely to the superstitious I now remember not nor were some of them fit to be related But the rarer or stranger efficacy it or other hearbe or seede may be conceived to haue the more eagerly are they sought after by the needie or distressed in body especially Extreame misery or distressefull penury occasioned by course of nature not by violence is by nature credulous and apt to breede a good conceipt in the simple of any thing that is publickly disliked or disallowed by the learned And credulitie matching with eagerness of desire brings forth vaine hope or stubborne confidence without any iust externall occasion to beget it as some females are fruitlessely fertile without the male And hopes enlarged or augmented are forthwith in trauell of action and long after practises for their accomplishment although it be to offer solemne sacrifice to infernall powers whose sacraments are the oftener and more zealously frequented because such grace or good lucke as by divine permission ensues vpon their celebration is alwayes conferred ex opere operato No strict examination of the communicants conscience no patient expectation of Gods providence from which as from a yoake burdensome to flesh and bloud they exempt all that put confidence in them is required vnto their efficacy If they faile in operation the present dammage or bodily danger is not great onely so much labour lost and speedinesse of resolution or quicke manifestation of fatall doome be it good or bad naturally excites men beset with feare or hope to attempt the triall of such experiments as are prescribed them The Heathen Plinie well obserues Magicall vanities or observances to haue drawn their first lineaments from Physicke creeping into mens opinions vnder faire shewes and sweete promises of health much desired by all but proffered by Magicians in extraordinary measure and by meanes more sacred than medicines sensible and thus lastly to haue fastned their throne throughout all ages by a triple bond by weaving Religion and Mathematicall Arts into their warpe which was first spunne from Physicke This opportunitie of associating Mathematicall sciences was easily gained from that inbred desire which all men haue of foreknowing things concerning themselues and from a prenotion that the foreknowledge of them is from heaven 8. The greater soveraigntie these curious Arts had gotten in the Easterne Nations the more they commend the maiestie of Christs new erected kingdome which could so suddenly put them downe and cause the contemplators of such grand mysteries to sacrifice their bookes and labours to the simplicitie of the Gospell It may be want either of leisure well to examine or of capacitie to conceiue or perhaps of present memory to recall exactly what I conceived of some Paracelsian writings when I read them makes me yet strongly jealous lest as one Devill more than the Players had dressed is said to haue appeared vpon the Stage so some spirit more than naturall doth sometimes insinuate himselfe into their curious extractions of spirits and pretended search of medicines metaphysicall In Paracelsus himselfe though I vnderstood not all yet some passages I am certaine are so plainely impious that no man which vnderstandes the principles of Christian Religion will vndertake to make any orthodoxall construction of them Besides the suspiciousnesse of their matter the character of many of their writings ministred more iust occasion for vs to thinke that one and the same spirit did breath in their Riddles and in heathen Oracles than the congruitie of Averroes and Mahomets stile did vnto Ludcuicus Vives to avouch that he which lik'd well the writings of the one could not much mislike the others Alkaran As their pretended mysteries are vsually covered with the same veile of ambiguitie and obscuritie wherein seducing heathenish Oracles were enwrapt so the evasions to salue their Authors credit when successe no way answeres the expectation are as obvious Either the right meaning of the Rule was mis-taken or else there was some defect in the practise That Paracelsus and his followers are schismaticall Physicians is too well knowne vnlesse Galene and Hippocrates be not so orthodoxall as the world accounts them But how iustly Paracelsus and his followers are charged by Erastus with the Arrian heresie and with other doctrines of devills with superstitious charmes and magicke spells either vnknowne vnto the ancient Heathen or detested by the more ingenuous sort of them I leaue it to their censure which haue better leisure and opportunitie to examine greater experience and deeper judgement to debate the controversie betwixt them onely this perhaps I might in charitie wish that as no man may minister ordinary Physicke vnto others without licence so none might be admitted to reade their speculations or try the truth of their professed mysteries without publicke approbation not onely of their sufficiency in learning but of their sinceritie in Religion For certainly great are the temptations wherevnto this new or late revived Philosophie exposeth wits yong especially or addicted to curiositie so great as they cannot be prevented or resisted but onely by mindes throughly grounded in the orthodoxall faith Hyperbolicall force or pretended vertue assigned by them to their medicines and the magnifiecence of the end proposed naturally inspires indefatigable alacritie in seeking or trying meanes possible to effect it And curiositie of long and eager search not satisfied will at length be ready to claspe with practices superstitiously curious rather than fayle Such of their principles as are approueable perhaps more to be
esteemed than the received maximâ—s of common Philosophy or Physicke are so interlaced with other stuffe or intimation of more hidden secresies that they may seeme layd but as baytes to draw youths to an implicit beliefe of their high mysteries alwayes cloathed with a colour of Religion as if they were the onely men which vnderstood the grand mystery of the creation and the precise manner of the resurrection I should not much digresse though I should enlarge this caveat intended onely for young Students lest they should be deceived through vaine Philosophy Even in Dorney though he write more Christian-like than his Maister there appeares some spice of that spirit of pride which first sublimated Physicke into Magicke It contents him not that the matter of his medicines should be reputed truely celestiall but his doctrine must be enstyled heavenly he and his followers must be wisedomes children their controvenaries sonnes of folly the brood of darknesse CHAPTER XX. Of the speciall nutriment which the Poetrie of auncient times did afford to the forementioned seedes of Idolatrie with some other particular allurements to delightfull superstition That the same nutriment which feedes superstition being rightly prepared may nourish devotion 1. HE that is a Poet by nature or an habituall practitioner in the Art of Poetry hath his wits alwayes tuned to such an high key or straine as ordinary wits cannot reach vnlesse they be thereto intended or stretched by the actuall impulsions of externalls much affected or some occasioned ferveÌ„cy of desires Fervency of desires though lodged in muddie breasts not seasoned with a drop of Helicon will intertaine bruit or inanimate creatures with such speech gestures as if the one had reason or the other sence Oft doth extremitie of heate impell day-labourers or feare of raine the husbandman to intreat the winde as if it could heare as well as it is heard Blow wind Gentle winde blow c. Many out of deepe and inveterate discontent will vent their curses in Poeticall fury though in rustique phrase against the place wherein deserved mischiefe hath befallen them Others out of the fullnesse of loue courteous nature or affectionate complement will kisse the ground from which they haue received extraordinary good As Charles the fift after he had resigned the Empire and bid the warres farewell bestowed his oscâ—lum Pacis vpon the Spanish earth whereto in liew of all benefits hence received he solemnely bequeathed the residue of his retired life his weaâ—ied limbes when death should take them And Mariners after a tedious and dangerous voyage will salute the shore with complement very suspicious to be daily practised by inhabitants True imitation of affection whilest it vents its fullnesse is the best artificiall motiue to breede or stirre affection in our auditors or spectators From imitation of mens speeches and gestures in like exigences of affection or plunges of vehement disires came Prosopopeia's first in request amongst Rhetoricians a forme of speech very effectuall and approueable in its right subiect the circumstance of time and place duely observed But the frequent vse of it in Panegyricall Orations about Martyrs graues did first occasion that grosse Idolatrie of invocation of Saints although it came not till long after by degrees insensible as it were an huge cesterne filling by continuall droppings to that height wherewith it so swelled in the Romish Church as it had almost overflowne the whole world besides Yet as these Panegyricks were auncient so the first beginning of Prosopopeia's might as easily occasion the Heathen to mistake Christian devotions as the vnseasonable imitation of their first vse did seduce Christians afterwards to an heathenish conceit of deceased Martyrs So short had the vsuall passage from these figuratiue and affectionate exclamations to idolatrous invocation of men departed beene That the heathen either out of their own experience that such Prosopopeia's were introductions to Deifications of men deceased or from some reliques of their first leaders dispositions propagated vnto them did dig the bodies of noble Martyrs out of their graues throwing others after torture into the sea as fearing lest their Encomiasts should adore and worship them after the same maner they themselves did their grand Patrons great benefactors or Heroicks whom breath of flatery as the next discourse sheweth sought of dead men to make living gods 2. These exclamations were more rifely more daungerous in Poets than in Orators or such as vsed them not but vpon externall impulsion and in a manner against their wills As are the Poets names so is their nature Makers they are and herein they imitate the maker of all things that they call things that are not as if they were and striue to infuse the spirit of life and motion into every subiect they take in hand as they faine Pygmalion did into his Image So womanish are we all that are borne of women that our delightfull and choice conceites desire alwayes to haue their pictures drawe in seemely luster and proportion and we solace out internall fancies with looking on these outward Images as Gentlewomen doe themselves by gazing on their owne faces represented vnto them in a favorable glasse Of thoughts or fancies the Poet is the onely picturer Such amongst the Heathen as had the right tricke of this art would alwaies either invest their matter with the shape or grace it with the presence of some goddesse nor matter nor manner of speech ordinary or meerely humane could content them From this strong bent of affection ioyning with the high straine of speech or invention peculiar to Poets did their fervent wishes or eiaculations hitte that point in a moment whereto others affectionate exclamations or Rhetoricall Prosopopeia's did rather slide than flie The winde whiles it is apprehended as a messenger of loue is placed aboue his ranke Daphni ferat tibi ventus ad aures So is the Aire made by another Poet in a manner joynt sharer with God in invocations for revenge Audiat haec Aether quique est Deus vltor in illo O Heavens O God heare this Who in the Heavens Avenger is These artificiall formes of speech by processe of time and opportunitie became patternes of practise in earnest vnto others and liuelesse creatures to whom such prayers or wishes were thus by way of Poeticall complement tendered did sometimes encroach vpon the expresse titles of God to whom invocation is onely due Somne quies rerum placidissime somne Deorum Pax animi quem cura fugit tu pectora duris Fessa ministerijs mulces reparasque labori O sleepe the sweetest of all Gods that giuest all things rest The peace of mind that scarrs all cares with labour hard opprest Our bodies thou dost recreate and with new strength invest Another Heroicall Poet makes the Princesse which had exposed her husband to the sword by instigating him to recover his right by it present her supplications to dumbe creatures whilest shee sought her husbands corps by night amongst the
Dei who cannot perceiue matters of the spirit Man by nature is of all creatures most apt to imitate and the naturall man most vnapt rightly to imitate or expresse the suggestions or motions of the Spirit which cannot be otherwise than spiritually discerned much lesse managed Now he that hath no touch or sense of the spirit must needs remaine altogether senslesse of his mistakings in imitating the spirit wherein he glories no lesse than apes doe in counterfeiting man 6. In matters of secular civilitie or moralitie many things well beseeme one man which are very vncomely in another Even in one and the same mans behaviour or deportment many things are decent and lawfull whiles they are drawne from him by speciall or rare occasions whose vsuall practise vpon dislike or no occasions becomes according to the nature of the subiect ridiculous or dishonest Now in subiects of highest nature as in the service of God or matters spirituall the least digression or declination from proposed patternes though it be not so observable to common sense is far more dangerous than a greater errour in moralitie the precipitation once continued is irrecoverable The best and most Catholicke remedie against the two fore-mentioned Catholicke mischiefes would be the serious observation of this generall rule Such actions as haue beene managed by Gods spirit suggested by secret instinct or extracted by extraordinary and speciall occasions are then onely lawful in others when they are begotten by like occasions or brought forth by like impulsions Their purposed or affected imitation is alwayes vnseasonable and preposterous and by continuall vse or custome becomes magicall or Idololatricall Ionathan did not sinne in taking an Omen whether by the spirit of prophesing or by some inferior kinde of instinct from his enemies invitations For another to attempt the like enterprise by warrant of his example vpon like speeches would be a superstitious tempting of God no better than a magicall sacrifice The same observation will fit the prognostication of Abrahams servant sent to be speake his yong Master Isaac a wife Gen. 25. An Italian in latter-times of greater spirit than meanes going out to his worke with his axe whilest a great Armie was passing by comparing the hopelesse possibilities of his present profession with the possible hopes of a martiall life out of this doubtfull distast of his present estate whose best solace was security from bodily dangers frames a presage vnto himselfe not much vnlike vnto that of Ionathans and it was to throw vp his axe into an high tree having conditioned with himselfe that if it came downe againe he would take it vp and follow his wonted trade but if it should chance to hang in the boughs he would seeke to raise himselfe and his familie by the warres as afterward he strangely did for he himselfe became so great a Commander that Sforza his sonne vpon the foundations which he had laid did advance himselfe to the Dukedome of Millaine For every repining discontented peazant to put the forsaking or following of his wonted calling vnto the like casuall devolution would be a tempting of God to prognosticate the same successe from experience of the like event albeit he had opportunitie to try the conclusion with the same axe vpon the same tree would be superstitious to rest confident in such perswasions would be to settle vpon the dregs of sorcery Charles the fift did once salute the Spanish shore whereof he was vnder God the supreame Lord in such an affectionate and prostrate manner as his meanest vassall could not ordinarily haue saluted either him or it without just imputation of grosse Idolatry And yet I should suspect him to be way wardly superstitious or superstitiously peevish that would peremptorily condemne this his strange behaviour of superstition or censure it as ill beseeming so heroicall a spirit for the present though at other times it might haue seemed not vaine or foolish onely but Apishly impious His late farewell to the warres and resignation of the Empire his longing desire to giue solemne testimony of his loue to the Spanish Nation his safe arrivall after long absence and escapes of many dangers in that soyle many of whose sonnes had spent their liues in his service and wherein he purposed to spend the rest of his life in the service of his God in that soyle vnto whose custody he then publickly bequeathed his bones did extract these significant and extraordinary expressions of his extraordinary and swelling affection from him And such expressions as are ridiculous or rather impious when they are affected or fashioned by forced affection are alwayes pardonable for the most part commendable when they proceede from an vnexpected instinct or vnmasterable impulsion All extraordinary dispositions as loue ioy sorrow or feare whether naturall or sacred naturally desire a speedie vent and that vent is fittest which first presents it selfe without seeking The suddaine motions wherewith such full passions seeke to expresse themselues are vncapable of rule or method To put the characters of ordinary complement or behaviour vpon them breeds greater violence or incumbrance than gyues or fetters to a man disposed to daunce or manicles to one provoked to boysterous fight And as the Sunne in his strength cannot directly ejaculate his beames vpon any body capable of heat and illumination but others adioyning will be secondary participants of these qualities by reflection so cannot our affections be strongly and intensiuely set vpon any object extraordinarily amiable or louely but some rayes or branches of them will redouble vpon those sensible creatures which haue speciall affinity with it though of themselues vncapable of any loue Tender and endeared respects to mens persons will alwayes leaue some touch of gratefull affection towardes the place wherein we haue enioyed any memorable fruit of their presence Thus Andromache bereft of her yong sonnes company desires his garments to rest her vnwildie affections vpon them Nor dare I censure this her desire as vnlawfull lest I should condemne the generation of the just For did not old Iacob expresse the tender affection which he bare to the sonne of his age whom he now never lookt to see againe by kissing his coate yet to haue hanged it vp about his bed or table that it might receiue such salutatiōs evening and morning or at every meale-time might haue countenanced many branches of superstition Once and vse it not in most like cases is the true rule of discretion continuall vse of that which vpon all occasions is not vnlawfull degenerates no man knowes how into abuse God in his Law permits a kinde of ceremonious mourning for the dead but prescribes a meane withall So then to mourne is naturall but to mourne continually or to feed our griefe by artificiall representions is superstitious 7. To the instance of Iacobs worshipping the stone the internall sense or touch of Gods extraordinary presence inspired his breast with extraordinary passion And to reflect or exonerate themselues vpon sensible
to the spirit or to mens labours whom they presume to be throughly sanctified doe as lightly esteeme the opinion of greatest scholars auncient or moderne in divine mysteries as they highly magnifie their wit and judgement in artificiall learning or sacred generalities For matters of sanctification of election and salvation are as the onely trade or facultie which these men professe and of which they deeme their owne corporation onely free others not fit to be consulted or at least their voyces not to be taken vntill they haue served the like compleate apprenticeship to their supposed spirit or beene as long professors of the pure Word alone renouncing all commerce with naturall reason They are more offended with their followers for having recourse to it than ordinary tradesmen are with their servants or apprentices for haunting Alehouses Tavernes or worse places 7. Their first intention I am verily perswaded is to magnifie Gods grace more then others to their thinking doe Now it is a Maxime as plausible as true that Gods graces can never be magnified too much by any But it is a fault common almost to all to doe many things much amisse before we haue done them halfe enough The wisest oft miscarry in their proiects these men erre in their very first attempts their very intentions are mislevelled in that they thinke there is no direct way to grace but by declining helps of art or gifts of nature The first and immediate issue of this perswasion thus seeking to nurse a perpetuall irreconcileable faction betwixt Scripture and reason to magnifie grace by nullifying nature and art is that every action which is not warranted by some expresse rule of Scripture apprehended by grace is non ex fide not of faith whose onely compleate rule is scripture and being not of faith it must be a sinne so that these two propositions 1. all actions warranted by the expresse word of God must needs be lawfull 2. all lawfull actions must needs be warranted by the expresse word of God differ no more in their Logicke then this verse read forward doth from it selfe read backward for Grammaticall sense Odo tenet mulum madidam mappam tenet anna And after once out of a scrupulous feare to sinne in any action by following reason without expresse warrant of Scripture for the particular they haue for a while accustomed themselues to levell every action or saying and to square each thought by some expresse suteable rule of Scripture the Scripture and their thoughts or apprehensions become so intwined that in fine they are perswaded whatsoever they haue don thought or spoken in matters concerning God or Christians duties is warranted by some expresse rule or other of sacred Writ Whose testimonies for the most part they vse no otherwise then men in high place and authoritie often vse the placets or suffrages of their inferiors to countenance their peremptory designes by way of ceremony or formalitie which if they doe not voluntarily they shall doe at length against their wills Concerning the true meaning of that Maxime Whatsoever is not of faith is sinne we haue elswhere delivered our opinion The Scripture we grant to be the compleate and perfect rule of faith to be the onely rule likewise of planting the roote or habite whence all good actions or resolutions must grow It is not the onely rule for rectifying every particular branch in the growth These must be rectified by necessary or probable deductions which reason or rules of art sanctified by the habit of faith frame out of Scriptures of sacred Maximes CHAPTER XLVIII Of the more particular and immediate causes of all the forementioned errors or misperswasions 1. TO giue one prime Philosophicall cause of all or most morall misperswasions or transfigurations of sacred Oracles is perhaps onely possible to the cause of causes Two Maximes neverthelesse there be vndoubtedly experienced in matters naturall from which as from two principall heads the maine streame of errors doth most directly spring though much increased by confluence of such fallacies as haue beene deciphred The Maximes are one Intus apparens prohibet alienum common in Philosophicall Schooles the other Mota faciliùs moventur as well knowne and of as great vse amongst the Mathematickes or such as write Mathematically of Mechanicall instruments The efficacie of every agent resultes from the fit disposition of the patient whence it is that the internall distemper or indisposition of the organ will not admit the proper stampe or impression of any externall though its proper object Not that any distemper can so prevent the force or any indisposition so dead the agencie of the object as it shall not moue and agitate the organor that it is possible for the organ being moued or agitated by externall objects to be altogether barren For the very motion of it is a kinde of conception But the organ being prepossessed by abundance of heterogeneall matter mingled with it the impression or conception proues like the monstrous brood of males and females of diverse kindes And the more vehemently the organ is agitated the more sensible is the representation or apprehension of the inherent humors and in as much as the object is rightly apprehended as the cause of this actuall motion or representation it is likewised judged but amisse to be such it selfe as the motion or representation which it worketh Thus we somtimes mis-gather those things the Sunne for example to be hote themselues which produce heate in others those to be colde which cause sense of colde those moyst which leaue an impression of moysture where none was or was vnfelt before their operation Yet is the Moone neither colde nor moyst in its selfe although the true cause of coldnesse or moystning in subiects aptly disposed to either qualitie Braines stuffed with cold will easily suspect fragrant or vnknowne odoriferous perfumes of the lothsome smell which indeed they cause by provoking the putrified phlegme to imprint its selfe vpon the organ As the Sunne shining through a red glasse transports the rednesse vpon the eye and being the immediate cause of the actuall representation now made is judged to be of the same hue So externall colours presented to eyes subiect to suffusion or possessed with reall effluxions of other visibles cause a representation of those internall humors in the organ whence colours externall being the true cause of our present actuall sight we deeme them to be like vnto the internall humors which are seene Many like irritations of the flesh are vsually caused by the spirit seeking to imprint the right sence or Character of Gods word could the polluted heart or minde infected with preiudicate opinions admit the impression But carnall lusts or implanted phantasies being by this meanes set on working conceiue a depraved sense or a sense quite contrary to the spirits meaning and yet imagine it to be suggested by the word of God onely because it concurres to the actuall producing of such humors or phantasies 2.