holy Ghost or a mockery of him a sacrilegious put loyning of that which was brought vnto the Sanctuary and solemnly consecrated to the Lord of the Temple CHAPTER XXVI That the Worship which Sathan demanded of our Saviour was the very same wherewith the Romish Church worshippeth Saints that is Dulia not Latria according to their distinction That our Saviours answere doth absolutely prohibite the offering of this worship not onely to Sathan but to any person whatsoever besides God The truth of this assertion proued by S. Iohns authoritie and S. Peters 1. THe doctrine delivered in the former Chapter was a truth in olde times so cleare and so well approued by the constant practise of liuing Saints that the very quotation of that Law whereon wee ground it did put the Devill himselfe for the present to a non-plus But he hath bethought himselfe of new answers since and found opportunitie to distill his intoxicating distinctions into moderne braines through Iesuiticall quills Howsoever to eyes not darkned with the smoake of hell it will never take the least tincture of probabilitie much lesse any permanent colour of solid truth that the Tempter should demand cultum latriae as now it is taken by the Iesuites of our Saviour Or although he had set so high a price at the first word vpon so faire commodities as he proffered there could be no doubt of his readinesse to fall lower at the second rather than to hazzard the losse of his Market For he loues to play at small games rather than altogether to sit out And if the Iesuites answers to our arguments were currant their Master with halfe of one of their skill in Sophistrie might haue put ours to a new reply as he did him twice to a scriptum est It is written sayth our Saviour Thou shalt worship thy Lord thy God and him onely shalt thou serue True sayth the Iesuite cultu latriae for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this kinde of worship exprest by the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our Adversaries doctrine is due to Saints What was it then which the Devill did expresly demand of our Saviour Latria or Dulia neither expresly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adoration But this Worship may be demanded vpon some higher style than befits Saints to accept or vse It may be demanded in testification of homage royall or in acknowledgment of the partie to whom it is tendred for Lord and Soveraigne of the parties which tender it To him that would thus reply the reioynder is readie out of the text for the Devill did not exact any externall signe of submission vnto himselfe as vnto the supreame disposer or prime fountaine of the temporall blessings which he promised The tenor of his promise was thus All this power will I giue thee and the glory of the kingdomes for that is delivered vnto me By whom questionlesse by some Superior more soveraigne Lord from whose right he sought to deriue his warrant to bestow them To whomsoever I will I giue it The warrant pretended in respect of the parties capable of the donation of it is very large but not without conditions to be performed by them If thou therefore wilt fall downe before me and worship me all shall be thine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or falling downe before him being all the Tempter did demaund our Saviours reply had neither beene direct nor pertinent vnlesse the exclusiue particle onely be referred as well to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or prostration as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supreame service Is it then but a meere tricke of wit or poynt of Sophistrie without sinne thus palpably to divide that sense of Scripture which God had so closely joyned Is it a pettie presumption onely for a Iesuite to thinke he could haue caught the Devill more cunningly in his owne play or haue gone beyond him with a mentall reservation or evasion if the like proffer had beene made to him as was to our Saviour For this in effect is the Iesuites answer The Law forbids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely the Devill required onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore he demaunded nothing forbidden by the Law To be able thus to play fast and loose with the sacred bond of Gods Law at his pleasure or to loose the linke of absolute allegiance to supreame Maiestie with frivolous distinctions pretended from some slips of the Auncients is that wherein the Iesuite glories Such of this sublimated sect as stifly maintaine that not onely all Image-worship but all civill vse of Pictures was forbidden the Iewes are not ashamed to stand vpon the former glosse as the best rocke of their defence for maintaining the distinction between Dulia and Latria But the words of the Law are still the same and therefore can admit no distinction now which they might not then haue borne Howbeit were that Law abrogated so far as it concernes the vse of Images it could not disanull this new distinction were this grounded vpon any other pregnant Scripture but so grounded it is not it cannot be 2. Such as would blush at the former Glosse will perhaps reply that the lowest degree of any worship was more than the Devill had right to chalenge and more than might be tendred to him by any Intelligent creature The exception I graunt were good if our Saviour had onely refused to worship him because he was Gods enemy but it no way toucheth the reason of his refusall which is vniversally perpetuall For he tooke no notice of the Devils ill deserts but frames such an answer to the demaund it selfe as was to stand for an vnalterable expositiō of that indispensable Law in respect of every creature either tempting or tempted in like sort to the worlds end None may worship or serue any Creature with religious Worship all of vs must so worship and serue God alone The words of the Text it selfe as well in the Septuagint as in the Hebrew are no more than these Thou shalt feare thy Lord thy God and him shalt thou serue The super-eminent dignitie of the partie whose feare and service are enioyned doth in our Saviours Logicke make the indefinite Forme of the Commaundement fully aequivalent to this vniversall Negatiue No man may tender any act of religious feare worship or service to any man or Angell to any thing in heaven or earth or in the regions vnder the earth but onely to him who made all who is Lord of all whom all are bound to feare and worship with all their hearts with all their soules and all their might And of all kindes of religious feare or service Cultus duliae is either most improperly or most impiously tendred to Saints and Angels For though as in Gods house there be many Mansions so no doubt there be severall degrees or rankes of Attendants yet the highest and the lowest members of Christs mysticall body are brethren the
Folio 217 Chapter 23. Of the generall infirmities of flesh and bloud which did dispose divers auncient professors of Christianitie to take the infection of Superstition Of the particular humors which did sharpen the appetite of the modern Romish Church to hunger and thirst after the poysonous dregs of Rome-Heathens Idolatrie Folio 220 Chapter 24. In what sense the Romanists deny or grant that Saints are to be invocated Whether the Saints by their doctrine be mediate or immediate Intercessors betweene God and man That they neither can conceale or will they expresse the full meaning of their practise Folio 229 Chapter 25. What Worship is How it is divided into civill and religious In what sense it is to be granted or denied that Religious Worship is due to Saints That the Romish Church doth in her practise exhibite another sort of Religious Worship vnto Saints than her Advocates pretend in their Disputations Folio 241 Chapter 26. That the Worship which Sathan demanded of our Saviour was the very same wherewith the Romish Church worshippeth Saints that is Dulia not Latria according to their distinction That our Sauiours answere doth absolutely prohibite the offering of this worship not onely to Sathan but to any person whatsoever besides God The truth of this assertion proved by Iohns authoritie and S. Peters Folio 249 Chapter 27. That the respect which we 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 we owe vnto true living Saints That the same expressiō of our respect or observance towards Saints or Angells locally present cannot without superstition or Idolatrie be made vnto them in their absence Folio 263 Chapter 28. The Romish Church in her publicke Liturgies expressely giues those glorious titles vnto Saints vnto which no other reall worship besides the worship of Latria is answerable Folio 271 Chapter 29. Prooving by manifest instances and confessed matters of fact that the Romish Church doth really exhibit divers parts of that honour or worship vnto Saints which by her confession is onely due vnto God That her nice distinction of Dulia and Latria or the like argue no difference at all in the reallity or substance of the Worship but at the most divers respects of one and the same Worship Folio 282 Chapter 30. Solemne vowes are by confession of the Romish Church parts of that Worship which her Advocates call Latria The Romish Church doth worship Saints with solemne vowes not by accident onely but by direct intendment Folio 290 Chapter 31. That the apprehension of different excellencies in God and the Saints deceased cannot prevent the contagiō which mens souls are naturally apt to take by making solemne prayers and vowes ioyntly to God and to the Saints Folio 296 Chapter 32. A paralell betweene the affectionate zeale which the Iewes did beare vnto Moses and his writings and the like zeale which the Romanist beares vnto Saints deceased and their Legends That the Romanists zeale is obnoxious to greater hazard of miscarriage the miscarriage of his affection more dangerous by his daily practise of worshipping Images Folio 300 Chapter 33. By what meanes the publicke worship of Images was finally ratified in the Romish Church Of the vnadvised instructions which Gregory the Great gaue vnto Austine the Monke for winning the Pagan-English to the profession of Christianitie Folio 310 Chapter 34. Of the disagreements betwixt the Iesuites themselues in what manner Images may be worshipped Folio 315 Chapter 35. The principall arguments which the Romanists vse to proue the worshipping of Images to be lawfull What difference there is betweene kissing of the booke in solemne oaths and the Romanists salutations of Images That Image-worship cannot be warranted by Iacobs annointing the stone or other ceremonies by him vsed Folio 323 Chapter 36. The Arguments drawne from Iacobs fact and the like examples answered by Vasques himselfe in another case and by the Analogie of civill discretion Folio 338 Chapter 37. Whether graunting that it were lawfull to worship such Saints as wee vndoubtedly beleeue to be true Saints wee might lawfully worship such as we suspect to be no Saints Folio 346 Chapter 38. Rome-Christian as vaine and foolish in making imaginary Saints as Rome-Heathen in making false Gods Folio 352 Chapter 39. That the medicine pretended by Rome-Christian for curing the former disease did rather increase than asswage it Folio 362 Chapter 40. That the medicine on which the present Romish Church doth now relie is worse than the disease it selfe That they make the Pope a greater God than the Heathen did any other God besides Iupiter Folio 367 SECTION V. Of the transformation of the Deitie or divine power in his nature attributes word or will revealed Chapter 41. Transformation of the divine nature doth issue from the same originall or generall fallacie from which Idolatrie and multiplicitie of Gods was observed to issue Chapter 17. Folio 373 Chapter 42. Aparallel betweene the Heathen Poets and moderne Romane Legendaries betweene Heathen Philosophers and Romane Schoole-men in their transformations or misperswasions of the divine nature specially of his goodnesse Folio 379 Chapter 43. Of particular transformations or misperswasions of divine goodnesse alike common to the corrupt professors of true Religion as to the zealous professors of corrupt Religion Folio 388 Chapter 44. Of misperswasions concerning Iustice and Mercie divine Folio 398 Chapter 45. Of transforming the word of God into the similitude of our private or corrupt senses Folio 404 Chapter 46. Shewing by instances of sacred Writ that the same sense of Gods word which somtimes most displeased may shortly after most affect or please the selfe same parties with the manner how this alteration is wrought Folio 414 Chapter 47. Of dreaming fancies concerning the sense of Scripture in the Romanist in the Iew in the Separatist or Enthusiast Folio 418 Chapter 48. Of the more particular and immediate causes of all the forementioned errors or misperswasions Folio 429 SECTION VI. Of qualifications requisite for conceiving aright of the divine Nature and his Attributes Chapter 49. The generall qualification or first ground for preventing misconceits of the diuine Nature or Attributes is purification of heart Folio 437 Chapter 50. What purification of heart may be expected sought after before the liue-image of God be renewed in vs. Of the directions given by Heathen Philosophers for attaining to this purification or to perfect knowledg by it Wherein their directions are defectiue Folio 441 Chapter 51. The best meanes to rectifie and perfect our knowledge of God is to loue him sincerely Of the mutuall ayde or furtherance which the loue of God and the knowledge of God reciprocally and in a manner circularly afford each to other in their setting growth Folio 451 A TREATISE CONTAINING the Originall of vnbeliefe misbeliefe or misperswasions concerning the veritie vnitie and attributes of the Deitie with Directions for rectifying our beliefe or knowledge in the fore-mentioned
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
might attaine vnto an exact modell or right proportion of faith and assent vnto the obiects themselues rightly conceived as evident and most certaine whilest their truth were oppugn'd onely by speculatiue contradiction yet these perswasions would quickly vanish and his assent once assaulted with grievous tentations of the flesh or suggestions framed by Satan forthwith recoyle Vnto every Article then in this Creede faith infused by the spirit of God is necessary in two respects First for framing an entire exact forme of things beleeved Secondly for quickning or fortifying our assent vnto them as good in the practise against all assaults of the Devill world or flesh Or more briefly it is necessary both for refashioning and reviving the decayed image of God in our soules Or to notifie the manner of our renovation by the manner of creation the ingraffed notion is the matter or subiect out of which Gods spirit raiseth the right and entire frame of faith as it did the frame fashion of this visible world out of that masse which was first without forme though created by him The indefinite truth of this notion which is the subiect whereon as the spirits instrument we are to worke will better appeare from the consent of the Heathen the originall of whose errours or misconceipts about the essence vnitie or nature of the God-head will direct vs for the right fashioning of his image in our selues 4. But as it is the safest course for any man to make tryall of his skill at foyles before he adventure to giue proofe of his valour at sharpe so it will be behoouefull for vs in the next place to obserue the originall of misapprehensions or misleadings of the Imagination in matters ordinary and secular wherein errour is vsually greater than the losse that wee may be the better provided for preventing the like in matters sacred wherein errour is alwayes accompanied with danger wherein finally to loose the way is vtterly to loose our selues SECTION II. Conteyning the originall manner of right apprehensions and errours in matters naturall or morall THough light of Nature and consent of Nations moued Tully to that vndoubted acknowledgement of divine powers which wee mentioned before yet when he came to discusse the nature of the Gods or God-head in particular the very multiplicitie of opinions in this argument caused him to reele and stagger And had we no better guide then Nature to direct vs in this search the best of vs perhaps would quickly subcribe to his opinion in his Preface to that Treatise Non sumus ij quibus nihil verâ—m esse videatur sed ij qui omnibus veris falsa quedam adiuncta esse dicamus tanta similitudine vt iâ— ijs nulla insit certa iudicandi assentiendi nota c. Wee are not of their opinion which thinke nothing is true but rather of theirs who thinke all truths haue some falsehoods annexed vnto them in such cunning and suteable disguise as there is scarce any certaine rule left for discerning the one from the other c. Cicero ad M Brutum de natura Deorum lib. 1. To a meere naturall man or Philosopher it might well in the first place be questioned how he can possibly attaine by light of nature to any knowledge of things spirituall or imperceptible by sense CHAPTER X. The severall opinions of Philosophers concerning the manner how Intellection is wrought or produced what is to be thought of intelligible formes 1. TWo Maximes there be in our vulgar Philosophy which were they fully stretched according to that proprietie of speech wherein Maximes should be conceived would sound too harsh to ordinary experience to consort well with Philosophicall truth The one that our vnderstanding is Similis rasa tabula like to a plaine Table wherein nothing is but what you list may be written The other consonant enough to this Nihil est intellectu quod non prius erat in sensu that the Intellectiue soule is like an emptie roome into which nothing can be admitted but what passeth first through the gates of sense The necessary consequences of these Axioms were they true would be these Wee can vnderstand nothing but what wee heare see smell touch or taste nothing otherwise than it appeares to these senses Doth sense then bring vs in loue with vertue doth it make vs hate vice or is the shape of good and evill imprinted vpon our sight our hearing or other organ or how doe we gather the Sunne to be alwayes splendent though it appeare red or wanish in a foggle or duskie morning or in the night appeare not at all To say the Actiue vnderstanding doth refine the Phantasmes or representations made by the Sense from all materiall conditions annexed to them as drosse to mettall as it no way meetes with the former so neither can it fully put off the latter obiected inconvenience The reply it self were it tryed by the touch as accurately as some haue done it hath no fundamentall soliditie of pure Philosophicall truth to coÌ„mend it vnto forraigners but a bare stamp of artificiall language current onely by compact in the Latine schooles as brasse or leather tokens are in some particular places The very inscription it selfe would be misliked in Greece or Athens which never admitted any intelligible formes representatiue Let such as haue coyned them tell vs how they should be instampt vpoÌ„ our vnderstandings by the Phantasmes after the same maner that the Phantasmes are imprinted vpon the senses by sensible obiects so should the vnderstanding be a facultie as meerely passiue and brutish as sense and the obiect of sense should be the principall agent in this worke It is true at least in our first contemplations though denied by Aristotelian Interpreters of best note to be necessary in perfect Contemplators that as there is no actuall sight or vision but by beholding colours so non intelligimus nisi speculando phantasmata wee actually vnderstand not but whiles wee speculate the Phantasmes Yet hence it followeth not that as vision so intellection should be accomplished by intromission of the refined phantasmes into the vnderstanding but rather by extromission of the intellectiue raies or beames into the Phantasie Not altogether averse from this opinion is an acute Schoolemans Interpretation of the former Axiom Intellectum conuerti ad phantasmata nihil aliud est quam mouere imaginationem ad formationeÌ„ Phantasmatum Forrariensis in cap. 65. Aq contra Gentes Admitting then the actiue vnderstanding doe irradiate agitate divide and compose the phantasmes I would demand whether it know the things represented before it behold their representations in the phantasie If it knew them before it had somewhat in it selfe which was not commended to it by sense Or iâ— no vnderstanding be gotten but by impression of extracted phantasmes or intelligible formes vpon the passiue vnderstanding seeing this extraction is wrought in the phantasie the vnderstanding should know no more than the phantasie doth because it
felicitie then a Cloud with Iuno The favorers of the former opinion would perhaps replie that the manner of the inherence of intellectuall characters in the soule might in some sort be such as hath beene said though they be often mutually diffused one through another as if two should write with the iuice of Onions vpon the same paper the one not knowing what or where the other had written or that their fashion by the soules too deepe immersion in this fluxible matter might be so soiled that they could not be read but by confused coniectures as letters written in moist paper or it may be a Platonicke would require some chimicall purification of the soule vnto the extraction of the distinct and proper idea of truth how ever it be it is an error common to him and some Divines but very inconsequent to other points of both their doctrines that the soule of Man though truly immortall should be of the same nature with angelicall substances which are neither apt physically to informe bodies nor to participate of their infirmities or to loose their first naturall light although they were imprisoned or confined within them 2. More pertinently to the point proposed it may be questioned whether every specificall nature which we vnderstand or know haue a distinct and severall character answering to it in the soule Or whether the fabricke or compositure of the vnderstanding it selfe includes onely such a vertuall similitude to the formes or essences of all things as the organ of every sensitiue facultie doe to all the proper obiects thereto belonging The perception or representation of greene colours is not I take it made vpon any one part of the eye whose constitution hath more particular affinitie with greene then with blew or red but the whole humour wherein vision is made being homogeneall hath not colour in it actually is not more inclined to one then to another framed of purpose as an Aequilibrium or indifferent receptacle of all impressions in that kinde as apt according to every part as any to receiue the shape or image of any one colour as another Nor doth the common sense perceiue sounds and colours by two Heterogeneall parts whereof the one doth better symbolize with hearing the other with sight rather the internall constitution of this facultie includes an Homogeneall aequabilitie of affinitie vnto both these senses 3. The soule of man being created after the image of God in whom are all things though of an indiuisible and immortall nature hath notwithstanding such a vertuall similitude of all things as the eye hath of colours the eare of sounds or the common sense of these other sensibles woouen by the finger of God in its essentiall constitution or internall indissoluble temper Out of mixt bodies are drawne by art Quintessences whose substances though subtile and homogeneall vertually containe the force or efficacy of many ingredients The same proportions which these Quintessences haue to their materialls hath the soule of man to all sensible creatures of which it is the pure extract or perfection in nature and essentiall qualities more resembling celestiall then subluminary substances albeit vertually including as great affinitie to sublunaries as spirits or Quintessences doe to their compounds out of which they were extracted From this vertuall similitude which our soules haue with all things springs our eager thirst after knowledge which is but a desire of intimate and intire acquaintance with their nature and properties besides which meanes there is in truth no other possible for them to come acquainted with themselues The more they vnderstand of other things the better they vnderstand themselues Hence saith the Philosopher Intellectus cum factus fuerit omnia intelligit seipsum When the vnderstanding is made all things it vnderstands it selfe Nor could we take delight in the knowledge of any thing vnlesse in knowing it the soule did know it selfe and become more intimate with it selfe It is as truely said optimus as proximus quisque sibi nothing could desire its owne preservation most vnlesse its owne entitie were to it selfe the best and most to be desired if it knew rightly how to enioy it selfe The reason why Simile gaudet simili is because the actuall sympathie which mutually ariseth from presence of like natures in creatures sensible or reasonable causeth their seuerall identities to reflect vpon themselues and each as it were to perfuse it selfe with its owne goodnesse which it liketh best but whereof without such mutuall provocations it was vnapprehensiue or vncapable nothing can rightly ioy but in the right fruition or enioyment of it selfe Sense which is the foundation of pleasure is but a redoubling of the sensitiue qualitie or temper vpon it selfe Touch is but an apprehension or feeling of its owne tactike qualities being actually moved by other of the same kinde If this motion be according to nature it is pleasant and this pleasure is but a reflection of the moâ—ue facultie vpon it selfe or motions fruition of it selfe The delight in like manner which we reape from contemplation is but a reflection of these vertuall Idaeas or internall characters which are instampt vpon the very substance of the soule as the colour of fire is in blades newly come out of the forge The divine nature hath fulnesse of ioy in himselfe and of himselfe being all-sufficient to contemplate and intirely to enioy his owne infinite goodnesse without any externalls to caule or occasion such reflection as we neede The Angelicall natures can thus likewise reflect vpon themselues and enioy as much felicitie as they contemplate of their owne entitie both which they haue from and in their Creator The soule of man in as much as it hath some reliques of Gods image in it must needes haue some seedes of morall besides transcendentall goodnesse neither of which it can of it selfe inioy because not able to reflect vpon it selfe or contemplate the seedes of truth and goodnesse imprinted in it without the helpe of some externalls sympathizing with them provoking them to make some Crisis of their owne inherence All the felicitie any nature is capable of is the entire vncumbred fruition of its totall entitie the onely meanes of mans fruition of himselfe or of his owne soule is his knowledge The full measure then of mans felicitie must consist in the mutuall penetrations embracements of entitie and knowledge when these be thus intimately and exactly commensurable according to every degree of diuisibilitie which either of them hath there can be no more addition of delight to the humane nature than of water to a vessell full to the brimme And seeing as well our entitie as knowledge doth essentially and intirely depend on God it is impossible our ioyes should be full vntill we see him and our selues in him In this life as we know so are we happie but in part or rather in spe not in re when we shall know as we are knowne we shall be wholly and fully happy In
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
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
God What hast thou to doe to declare my statutes or that thou shouldest take my covenant in thy mouth seing thou hatest instruction and castest my words behinde thee When thou sawest a theefe then thou consentedst with him and hast beene partaker with Adulterers Thou giuest thy mouth to evill and thy tongue frameth deceit Thou sittest and speakest against thy brother thou slaunderest thine owne mothers sonne These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reprooue thee and set them in order before thine eyes And if yee call him Father saith the Apostle which without respect of persons iudgeth according to every mans worke passe the time of your dwelling here in feare 5. Many excellent sayings much what to the same effect with the former hath Nyssene in the Treatise alledged none more homogeneall to my last observation then his censure of such as desire God to avenge their quarrells or plague their enemies This as was late said is to make him a monster or as much as in vs lies to torture him whilest we labour to worke him to be of a quite contrary disposition towards others than we desire he should beare towards our selues Doth a fountaine at the same eye or outbursting send forth sweete water and bitt◠But they which thus pray striue by one and the same breath to quench and kindle the wrath of God The issue of their prayers is That he who is Lord and maker of all to whom the destruction of many cannot be more commodious than the weale and safetie of all should be as a consuming fire or malignant starre to some but as a sweete gleaming Spring Sunne to warme and cherish others And yet much happier were this age than any before it hath beene wore not the incomprehensible goodnesse of Omnipotent power more prejudiced by some moderne Catechismes or Theologicall explications of his nature and attributes than by the vncharitable prayers of the Heathen or of rude and vncatechized Christians Their errors or vnwarrantable glosses shall by Gods assistance elswhere be severed as well from the auncient orthodoxall truth as from the sacred Texts whereon they seeke to ground their doctrine both being vsually corrupted or their puritie not discerned by reason of their commixture with mans corruption or the aspersiōs which it cast vpon them At this time we onely take opportunitie to draw the poyson of their opinions rather than their opinions themselues vnto the same head whereto the former corrupt humors haue beene gathered CHAPTER XLIIII Of misperswasions concerning Iustice and Mercie divine 1. THere is in all of vs by nature and it is the remedilesse remainder of our first Parents pride a greater desire to be great than to be good by the strength of this exorbitancy or sinister sway of inbred appetite men of higher place or estimation for the most part become more willing to do that whence their inferiors may receiue wrong than to haue the case disputed or their credit called in question whether the harme redounding to others from their peremptory resolutions be in its nature a wrong or rather a necessary effect of just authoritie The aspersion which this corruption of nature secretly casts vpon the Almightie is that he may yea doth predestinate most soules created by him to an endlesse life more miserable than this mortall life whereof some through sicknesse others through age most through one or other miseries are often wearie that he did preordaine Adams fall as an vnavoydable meanes for accomplishing this his irresistible will and that all this may be done without any impeachment to his infinite justice goodnesse or mercy so solemnly avouched and much magnified in Scriptures Peremptory positions or determinations to this purpose are in these mens judgements farre more safe than to question though but for private satisfaction or resolution whether Gods absolute dominion over all creatures may fully acquit him from all suspition of wrongfull or hard vsing these supposed sonnes of reprobation The rigor of this opinion in part occasioned by this meanes findes opportunitie of enlarging it selfe in men either more inclined or better able to effect what they purpose by strong hand then to forecast the certaine atchieuements of their purposes by multiplicitie of meanes severally sufficient and all in their kinde moderate and iust For from this preiudiciall approbation of those courses as best which breede them least trouble in dispatch of private businesses they passe over their assent without further examination to a misgrowne branch of the former doctrine That Gods absolute decree for manifesting his glory is like their peremptory resolutions for accomplishing what they intemperately affect And these know no tenor but one Thus it shall be and no otherwise Such they are as leaue no varietie of meanes no possibilitie of choyce or indifferencie for their instruments or actors Yet were the course of every secondary agent so infallibly levelled by the first cause to those determinate effects which they produce as that they could not without violation of the law whereto his absolute will hath tyed them be inclined to any other the perpetuall operation of an infinite wisedome would be superfluous to the continuall governemen◠of heaven and earth Wisedome more than ordinary perhaps greater than Aristotle required in his principall Mouer might seeme requisite for the first ordering or fixing the severall branches of the vnresistible power vpon their determined and appointed ends vnto which notwithstanding being once indissolubly chained the number of effects possible being in this opinion no more then are determinately and inevitably future the same wit or skill which serues to keepe a clocke would without further improuement abundantly suffice to order the whole course of nature to guide and moderate the everlasting revolutions of time 2. Some offend as lately hath beene debated in seeking to inlarge Gods iustice by subtracting from his mercy or contrariwise every one semblably to the suggestions of his peculiar disposition The fault properly issuing from the confluence of these humors last touched is an extension of his power beyond the circuit of his wisedome and other attributes of like infinite extent which in vndoubted consequence is to restraine and bridle that power which they would seeme aboue others to enlarge from extending so far as reason with out Scripture may rightly conceiue the force and efficacie of the first cause may reach As we may not giue his honour to men or graven Images so may we not robbe one of his attributes to enrich another Although to speake as the truth in this case requires he that minisheth any one attribute doth in conclusion maime the rest 3. The severall places or instances of Scriptures whereon the diversitie of opinions concerning Gods loue or hate to his creatures is grounded I must hereafter warily touch and examine with that humilitie which becomes every true Christian especially such a meane member of the English
stupiditie tremble at their sencelesse petulancy in this argument As the learned Papist hath no parallell the Iew excepted in this kinde so in the maine points of their Religion as in the doctrines concerning the authoritie of the Church and the sacrifice of the Masse they doe not goe so much beyond others as besides themselues The waight or consequence of the matters conteined in the mentioned controversies breeds an extreme desire to haue their profitable tenents countenanced by sacred authoritie and extremitie of desire an vnsatiable thirst or greedinesse of lucking wringing those Texts of Scripture which in colour of words or literall shew doe seeme at first sight to make somewhat for them but in truth and substance manifest the poyson of their doctrine and argue their eager appetite in maintaining it to be a spice or symptome of spirituall madnesse To proue the sacrifice of the Masse some not content to vrge that of the Prophet And they shall offer a pure oblation to me in all places or Melchisedeckes offering consecrated bread and wine which being once granted would everlastingly over-throw it would perswade vs the latine Missa was coyned in the Hebrew mint from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masas which in the first signification imports as much as to blow whence the Verball 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missah in a secondary sence signifieth tribute or Pole-money The implication is the very name of the Masse imports that this oblation or sacrifice is Gods tribute to be paid vnto him as duely as Peter-pence is to the Pope Their owne acknowledgement of this doting fancy in some of their writers leaues a suspition whether it were a true relation rather then a meere iest put vpon that ignorant Priest who being put to finde the word Masse in the Scriptures after a long and wearisome search when he was ready to giue over or fall asleepe lighting vpon those words in the first of Iohn Invenimus Messiam cryed out Wee haue found the Masse we haue found the Masse to the confusion of the Heretiques 2. I know not whether the Prophets interpretations of dreames and visions were of greater force to perswade the Heathen that the spirit of the immortall Gods did dwell in them than such dreaming interpretations as latter Iewes doe make of Prophecies or other divine Oracles are or might be of for confirming Christians beliefe that the Lord hath sent a spirit of slumber vpon them so like they are in their comments or meditations vpon Scriptures concerning Christ vnto such as dreame The same phantasmes which by floting in our braines breed dreames by night present themselues to our waking thoughts by day but want opportunitie to deceiue so long as our eyes and eares are open to receiue forraigne information But whiles the externall senses which serue as witnesses and that principall internall sense which sittes as chiefe Magistrate in the inferior part of the soule are surprized by sleepe the vainest fancies the braine can represent passe for currant without examination or checke The phantasie or common sense is as credulous of their suggestions or obtrusions as illiterate ignorant or vnexperienced people are of counterfeit commissions or pretended warrants As at this instant though I think of my good friends in London yet the sight of Oxford and other vndoubted pledges of my presence in this place wherein I am will not suffer my soule to be miscarried with false imaginations of being elswhere whereas whiles the gates of these outward senses are shut and the passages from the principall sense internall or examinatiue facultie stopped the modell of that famous Cittie rouling in my fantasie would forthwith breede an imagination that I were in it in their presence whose image or representation onely is present with me Vpon appearances altogether as light and frivolous are the Iewes transported from Christ now fully manifested and presented to them to imbrace such shadowes or prefigurations of him as had fallen out in the dayes of their Patriarkes or ancient Kings No man that reades their writings but will perceiue many phantasmes or modelles of Evangelicall truth swimming in their heads but the vaile being laid before their hearts disenables their iudgements for distinguishing figures from substances or apparitions from realities 3. The reliques of orthodoxall truths which vnto this day worke in this heartlesse peoples braines would be sufficient to forme Christ crucified in the hearts of Heathens not given vp to a reprobate sense For example that practicall pre-notion Gebher hath sinned Gebher must be punished wheron they ground their ceremonies in the feast of atonement being construed according to its literall and naturall sense is in effect the same with that divine Oracle As by man came death so by man came the resurrection of the dead or with that fundamentall Article of our beliefe that man was to satisfie for the sinnes of men But the passages of these latter Iewes internall senses being lockt vp in a deeper slumber in the day of their solemne feasts then our externall senses are in the dead of the night the cleare representatiō of the former Christian truth makes no impression in their heart but vanisheth into a heathenish dreame Like so many men that vse to walke and raue in their sleepe they vnwittingly act our Saviours sufferings after the manner of an Interlude putting Gebher which in their Rabbinicall language signifieth a Cock for meere affinitie of name for Gebher in Hebrew signifieth a man vnto all the tortures they can devise adding withall that every Gebher every man amongst them deserues to be so dealt withall as they deale with this poore creature Nor is any creature of this kind so fit for this purpose in their fantasie as a white one Their severall phantasmes or pre-notions concerning this mystery rightly put together and examined by vigilant thoughts signifie thus much that the matter of the sacrifice by which the atonement for mans sin was to be wrought was to be a Gebher a man without blemish or spot of sinne 4. If any prophecie include the least historicall reference or allusion to Abraham to Moses David or Solomon as the first draught almost of every Prophecie is some former History this is a motiue sufficient to these blinde guides to interpret the place as wholly meant of these types alone Christ who is the body therein presented God blessed forever which vpholdeth all things by the power of his word the very Center though they perceiue it not whereon their soules doe rest hath no more place in our thoughts than the bed wherein we lye hath in our night imaginations of walking or talking with our friends either deceased or farre absent Every metaphor or resemblance borrowed from things visible as mouldes for fashioning our conceits of matters spirituall or invisible to be accomplished in the life to come make these miserable wretches quite forget the estate as well wherein they are as whence they are fallen and cast them into pleasant dreames of
giue over polishing and trimming thy statue vntil vertue display her radiant beames vntill thou seest temperance establisht in her immaculate throne Thou needst no Mercury for thy direction intend thy sight for such alone as now thou art can truely behold that excellent beautie Plot. Ennead 1. lib. 6. 6. Out of this Heathens Philosophie that Charitie which should be in Christian Divines would extract much matter well symbolizing with the words of life Howbeit lest either young Readers should wrong themselues by doating too much vpon these or like passages or Divines should depriue him of his due let vs see a little farther wherin they decline from Christian truth It was an heavenly doctrine of Plotine and other Heathens That gold being severed from drosse or gleibs of earth often intermingled with it and the soule of man once purified from vice or externall impressions both recover their natiue beautie that the soule thus recovering her natiue-splendor becomes a true glasse for right representation of Gods image or his attributes But the best of the Heathen wanting this perspectiue glasse whereby things of heavenly nature must be discovered could not discerne many internall spottes or blemishes which no lesse pollute the humane soule then those running sores wherewith most others beside themselues were in their judgement fouly infected Besides these mentioned much of their seed wee cannot deny to be most pretious as being either borrowed from the Hebrewes since the law was written or propagated from Noah the Preacher of righteousnesse Yet even the best that they did sow compared with Pauls or Apolloes labours proved in the growth but like grasse or greene blades vpon the house-toppe withering before they be ripe And thus ill it proved because not sowne in contrite hearts because not rooted in true humilitie never watered with penitent teares without whose moysture the seed of Gods word ordinarily receiveth no iust increase If wee may iudge of other Heathens by Plotine and of Plotine by those instances wherein he sought to be most wise their purest doctrine was infected with a double error the one that it was but a kinde of hand-labour to put of bad habits or cleanse our soules from such filth as had befallen them from contagion of externalls the other that perfect splendor beautie of minde or fulnesse of felicitie did immediately result from these morall abstractions or resecations of superfluities Hence were he and his fellow Philosophers often occasioned to triumph before victory to boast of libertie when they had but laide aside some externall badges of slavery to reioyce when they should haue sorrowed For of that true purification which is but as the ground or matter of spirituall reformation penitent teares and secret mournings are parts essentiall Suffer afflictions and sorrow ye and weepe Let your laughter be turned into mourning and your ioy into heavinesse Cast downe your selues before the Lord and he will lift you vp 7. Howbeit as in comparison of our Apostle I must condemne them so for other contemplations and good directions I cannot but iustifie them in respect of many professed Divines which intrude themselues into the holy of holyes and pry into Gods secret counsels without any manifest change of minde or affection scarce of rayment except perhappes to make a colour of change vnto the world by alteration of the hew oftimes more then wontedly pampering their wonted greene desires vnder the shelter of a sable suite or candide robe And I haue often observed it to my griefe that as none declaime more passionately against dead heresies then dissolute and licentious livers so in questions of greatest moment and on their part of fearefull consequences if they should happen to proue false none resolue more peremptorily for their owne or more vncharitably against others opinions then such as haue least sounded the fundamentall principles of true divinitie most vnable to judge of consequences None more impatient of contradiction by others then such as being let alone will in few lines often contradict themselues To bequeath titles of auncient heretickes to their liue brethren to shoote out their bitter arrowes at all adventures against as many of their fellow souldiers as doe not shoote by their compasse none are more forward then such as never sought to know God but by heare-say having made a secret covenant with their sluggish selues to take that to be the true sense and meaning of his word that to be the right tenour of his will which some worthy Divines more commendable for generall paines then for exact discussion of these particulars but in whose writings they haue beene most conversant shall avouch If they can put a new fashion on vulgar olde worne or home-spunne stuffe nothing forraigne though of the same threed better woven and more durable must be admitted What is the reason Like neate artificers they rate their hand-labours in materialls of others providing too high Not to vtter their olde notes or gatherings of youth is a losse no lesse to them then for Marchants not to vent such wares as haue layne long vpon their handes And whatsoever they haue vttered to the world by word or pen they deeme it no small part of their credit to warrant if neede require by solemne oath for good stuffe By this confidence they gaine credit with the multitude and having this verily they haue their full reward But seeing the most exact knowledge that can be had of God or of his attributes in this life must still end in admiration the first and surest ground of true knowledge in this subject must be avoydance of peremptory and precise determinations in particulars of confessed difficultie To hold negatiues directly contrary to many particular resolutions commonly received is alwaies more easie oftimes more vsefull and for the most part more necessary then to determine of affirmatiues Nor is it necessary we should abate the strength and vigour of our assent to generall principles for want of sure footing in speciall difficulties but rather hold it by a hanke or reyne from violent courses in ruggie or slippery passages This kinde of suspense which proceedeth from restraint of judgement not from deadnesse of devotion is the mother of admiration and admiration the nurse of all true knowledge concerning God 8. One of the best meanes of knowing what may be knowne of him in this life is by knowing our selues and the best way to know our selues is to learne the meaning of that precept of denying our selues This is a depth never dived into by any Heathen nor well sounded by most Christians though the true and perfect image of God be no where so conspicuous as in the bottome of it The hidden treasures of his mercy and goodnesse attributes most essentially annexed to the common notion of his nature were clearliest opened to the world in the humiliation of our Saviour and that glory of the God-head which shined in him cannot be represented vnto vs vnlesse the like minde be in vs which
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