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
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
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
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
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
them are expressely forbidden by Moses his Law as acts of open and palpable adultery The last and most miserable sanctuary whereto these malefactors closely pursued are glad to betake themselues is That this commandement Thou shalt not bow downe to them was meerely ceremoniall and concerned the Iewes onely not Christians Our Saviours manifestation in the flesh hath manifested the Synagogues pretended loue to God and his Law to haue beene but carnall false and idolatrous being indeede a loue onely of their owne humorous superstitious fancies Now the symptomes and signes subsequent as well as antecedent being the same in the Romish Church sufficiently testifie her disease to be the same but more dangerous because it is morbus complicatus Her whole Religion wee may without offence to God or wrong to it though not without some distast to her children fitly define to be a mixture or complication of Iewish vaine-glorious delight in worthy Auncestors and of Heathenish grosse and palpable superstitious worship of their Images in whose memorie shee so delights The brasen Legendaries by how much more they are in other cases vncapable of any trust yeeld vs so much greater plentie of canonicall proofe for evincing the truth of this definition or observation concerning the originall matter of Rome-Christians disease So great is the multitude of her Saints so prodigious are the manifold miracles wherewith shee graceth every Saint in particular whilest he lived or his image after his death and all avouched with such confidence that if the old Roman which cut a whetstone in pieces with his pen knife were to arbitrate betweene the Legendaries the latter Iewish Rabbines and the Poeticall Encomiasts of heathen Gods or Heroikes and were bound to reward every one according to his deserts he could not bestowe lesse than nine parts of ten vpon the Legendaries The symptomes notwithstanding of this vanitie hath beene perpetuall crueltie as well in the Romanist as in the Iew. The distempered zeale which the one bare vnto a Moses of his owne making and magnification did empoyson his soule with deadly hate of the true prototypon exhibited in presence of life and of his Disciples which were the liue Images of Moses and Abraham Abrahams sonnes as truely by reall likenesse of holy life as by descent of bodie The flames of the others wild and ill-kindled loue to such dead Images of Christ and his Saints as he hath fashioned to please his fancie hath caused his stonie heart to boyle over with vnstaunchable bloudie malice against the liue-images of Christ and truest successors of his Saints against all within these thousand yeares that would not run a whoring with them after their imaginations As Antiochus Epiphanes was an illustrious type of the Romane Antichrist so his short and furious persecution of the Orthodoxall Iewes was but a Map though an exquisite one of the Papacies continuall jealous rage against all that will not bow their knees vnto the Idols or offer sacrifices vpon the Altars which they haue erected to vnknowne Gods in holy Temples 4. This carnall vaine-glorious loue whether vnto imaginary Patriarcks in the Iew or to fancied Saints in the Romanist did never swell so much in either as when themselues were most vnlouely in the sight of God and his Saints Both begunne to be most affected with their worthy Auncestors prayses when themselues were least prayse-worthy As it commonly falls out in other cases from a secret instinct or working of hypocrisie they sought to stuffe their fancies with imaginations of their holinesse from whom they carnally descended that as fresh colours bring some comfort to sore eyes or gentle plaisters ease to festered wounds so the reflex of their Auncestors integritie vpon their hearts might in some sort allay the smart of their galled consciences And their consciences by this meanes finding ease afterwardes being lulled asleepe with the continuall sweete sound of others prayses they dreamed the substance of that holinesse to be rooted in their hearts whose shadowe or representation floated in their braines as the Philosopher obserues that a drop of sweete Phlegme tickling the tast in slumber or light sleepe makes men thinke they swallowe honey or that they are glutted with sweete meates For wedging in this selfe-deceiving fancie and perpetuating the pleasant phrensie whereinto the Iew and Romanist had cast themselues the visible monuments of Prophets and Saints did the old serpent very great service To embolden the Iew in cruell practises against our Saviour and his disciples he could devise no fitter sophisme than to employ them in adorning the tombes or other like testifications of loue vnto the Prophets reliques whom their Fathers had slaine being by this meanes perswaded that they loved the Prophets themselues and their doctrine much better than their Fathers had done they could not easily mistrust their hate of our Saviour for vniust For if he had beene a true Prophet would not they which loved all other Prophets and justified them before their fathers haue loved him and maintained his doctrine The conclusion of these Fallacious collections was that from this vaine confidence or presumed freedome from guilt of their fathers sinnes they came by degrees to make vp the full measure of them in crucifying the hope of Israel The like successe hath the same fallacie had over Rome-Christian shee by adoring the Images and reliques by lavish garnishing the monuments of those Saints which Rome-heathen had persecuted with fire and sword hath beene fet over by the great Tempter to accomplish and consolidate that mystery of iniquitie whose shape or surface the irreligious tyranny of Rome-heathen had drawne in bloudy lines For mistaking this strong internall affection which shee bare vnto her owne fancie and by consequent to Saints of her owne imagination and to their reliques for an vndoubted pledge of great zeale vnto that truth which they professed her conscience became so seared with this wild-fire that shee persecuted all that did controll her without remorse or scruple as greater enemies to Religion than Heretickes or Infidells And thus the Romanist as well as the Iew by reiecting the written word for the rule of life haue kindled the Almighties wrath and indignation by those very sacrifices which without his warrant they instituted to appease it Both of them presumed their zealous costs vpon Saints monuments should either supererogate for their predecessors sins or cleare all reckonings betweene God themselues for any wrong done to his servants This triumphant confidence in exercising remorslesse crueltie vpon all without exception that contradict her idolatrous doctrine vpon presumption that they are sacrilegious contemners of Gods Saints is that which the Propheticall Apostle termes drunkennesse with the bloud of Saints shee hath drunke so deepe of the cup of abominations that shee takes bloud for milke and feedes on it as on the foode of life Thus much of the originall the effect and Symptomes of Romish Phreneticall zeale to Images CHAPTER XXXIII By what meanes the publicke
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 1. REferring the discussion of Authorities alleaged in favour or dislike of Image-worship to the explication of that commandement wherein this controversie hath his proper seat the onely reason either worth their paines to fortifie or ours to oppugne is that generall one wheron Vasques grounds his Apologie for adoration of Images and reliques And it is this Every creature of God seeing none are destitute of his presence none without some print of his power may be adored in such a manner as he prescribes Nulla est res mundi ex sententia Leontij quem saepius citavimus quam sincerè adorare non possumus in ipsa Deum lib. 3. disp 1. cap. 2. Cum quaelibet res mundi sit opus Dei et in ea Deus continuò sit et operetur faciliùs in ea ipsum cogitare possumus quà m virum sanctum in veste c. There is nothing in the vniversall world which by the opinion of Leontius often cited wee may not sincerely adore and God in it And againe Seeing every thing in the world is Gods handie worke in which he continually resides and worketh wee may with better facilitie consider God in it than an holy man in his weed or garment The same reason he further fortifies by this instance Si enim Iacob Genes 28. erexit lapidem in titulum vnxitque oleo per illum in illo Deum adoravit post quam eo loco mirabilem visionem in somnijs vidit et expergefactus dixit vere locus iste sanctus est non quòd in eo loco aliquid sanctitatis esse putaret sed quod in eo loco sanctus Deus apparere dignatus est cur quaeso non poterit quisque rect â syncerâ fide Deum in qualibet re intimè praesentem considerans in ipsà cum ipsâ adoraâ—e hoc animo sibi in titulum recordationem erigere c. If Iacob did erect a stone for a monument and annoint it with oyle if in this monument so erected he adored God after he had seene a miraculous vision in that place if vpon his awaking he sayd This place is truely holy not that he thought there was any holinesse inherent in it but because the holy Lord had there vouchsafed to appeare why I pray you may not every man by faith sound and sincere consider God as intimately present in every thing that is and adore God with it and in it and with this intention make choice of what creature he list for a monument or remembrancer of Gods presence Praeterea creatura irrationalis et inanimata potest esse materia iuramenti qui est actus religionis ita vt dum per illam iuramus nullam aliam in ipsa veritatem agnoscamus quà m divinam nec ipsam vt superiorem nobis in testem vocemus sed Deum cuius veritas in ipsa relucet Idemque dixit Dominus Math. 5. Nolite iurare per coelum quia Dei thronus est neque per terram quia c. quaevis ergò creatura poterit esse materia adorationis quae non ad ipsam secundum se sed ad Deum in illa terminetur The reasonlesse and liuelesse creature may be the matter of an oath which is an act of Religion so that whilest wee sweare by it wee acknowledge no other truth in it besides the divine truth nor doe wee call the creature by which wee sweare to witnesse as if it were our superior but God onely whose truth shines in it And seeing our Saviour hath said as much in these words Math. 5. Sweare not by the heavens because it is the throne of God nor by the earth because it is his footestoole therefore every creature may be the matter of adoration which neverthelesse is not directed or terminated to the creature as it is a creature but vnto God in the creature From these suppositions he elswhere inferres that as we may worship God in every creature wherein he is present and coadore the creature with him that is in his language exhibite signes of submission or reverence to it our of that internall adoration in spirit which we owe onely vnto God so men may worship S. Peter or S. Paul in their Images with Dulia and coadore their Images with them with such externall signes of submission as the internall worship of Dulia would outwardly expresse vnto them were they present Many learned expositours are so farre from granting every creature to be the obiect of a lawfull oath that they hold it vnlawfull vpon what occasion soever to sweare by any Yet besides the slipperinesse or questionable soliditie of his supposed ground the frame of his inference from it is so concise and imperfect that in stead of an answer we might without â—â—â—ng dismisse it with this Item Goe and learne your message better and you shall haue audience But because it is a stranger in our coasts and seemes to conceiue more than it well expresseth we will allow it the benefit of an Interpreter to acquaint it with our customes Now might it be admitted into our courts of Iustice I suppose it would plead that the Romish Church doth no otherwise divide her devotions betweene God or his Saints and their Images than we Protestants doe solemne oaths which many of vs grant as Vasques presumes to be acts of religious worship betwixt God and the sacred booke which we kisse For if we truely reverence it for the relation which it hath to God but with an inferiour kinde of reverence and submission than wee owe to God This will make strongly for that manner of Image-worship which Bellarmine and Sacroboscus commend to vs. Or if out of that internall reverence and submission of minde which we beare onely towardes God we deriue this outward signe of reverence to the booke not that we acknowledge it in it selfe though not of it selfe capable of any respect or submission of minde but onely reverencing God in it as in a visible and liuely pledge of his presence wee shall hardly be able to make any better plea for this solemne custome against the accusations of the Anabaptists than Vasques hath done for kissing and saluting Images 2. Few things are in colour more like to honey than sope or gall though none more vnlike in tast And these instances though they may seeme to haue some similitude at first appearance will vpon a more particular tryall easily appeare most dislike First if we speake of particular oaths given onely for satisfaction of men they include or presuppose a religious profession of our allegiance vnto God as to our supreame Iudge they are not such proper acts of his service as supplications thanksgivings and solemne vowes are The true end and vse of their
institutions is to giue satisfaction vnto men in cases wherein no asseveration will be taken for sufficient such as is solemnly and deliberatly conceived and vttered as it were in the sight and presence of him whom we acknowledge to be the searcher of all hearts the supreame judge of all controversies and the avenger of all falshood and wrong And for this reason solemne oaths are not to be administred by any but by those whom he termes gods These just occasions or necessity of taking oaths presupposed the generall resolution or publicke iniunction to sweare onely by the name of the true and everliving God is an honour to him because we hereby professe our selues to be only his servants and him to be the cleare fountaine of truth the severe avenger of all falshood in deede word or thought But his honour would be no whit lesse if the vse or necessitie of oaths amongst men were none as in case every mans yea or nay were as good as his affirmatiue or negatiue oath much better than his bond But taking men as they are to confirme every word vttered or promise made by them with a solemne oath would be a prophanation of his name by whom they sweare although they sweare or promise nothing but the truth For it is one thing to sweare the truth another to sweare in truth and judgement This can never be performed without due observance of the end and occasion why oaths were instituted 3. Far otherwise it is in supplications and thanksgivings the more often and solemnly we prayse God or pray vnto him the more we honour him because these are direct and immediate acts of his service not instituted to giue satisfaction vnto men but onely to glorifie his name and to better our owne soules Besides this difference in the subiects wherein they are vsed the vse and end of Images in Romish devotions is altogether different from the vse or end of the booke in administration of oaths The image is vsed by them as the meane or messenger for transporting devotions or religious affections vnto God or the Saints whose honour is principally and expresly aymed at in their vnwildie ejaculations before stockes and stones yet so as the image is in their intentions a true sharer with the prototypon in such honour We vse the booke onely as a complement of the civill act whereby we giue satisfaction vnto men or as a visible remembrancer partly to by-standers or spectators whose eyes by this meanes may become as true witnesses as their eares that such protestations haue beene made partly vnto him that makes them who will be more wary and circumspect what he avoucheth and protesteth when he perceiues his speeches must be sealed with such remarkable circumstances as they cannot but be often recalled to his owne and others memory To the same end men of honourable place or calling vse to lay their hands vpon their hearts when they take a solemne oath yet no man will thinke that they intend hereby to honour themselues or to share with him by whose name they sweare although we grant oaths so taken to be true and proper acts of Religion or Gods service 4. Nor doe such as sweare or at least are thought to sweare by ordinary or obvious creatures as by this bread by this light intend the transmission of any peculiar honour by them to the creator Nor can such attestatiōs though in some cases for ought I conceiue not vnlawfull be in any case or vpon any occasions more proper acts of divine worship or service than other asseverations of truth are from which they differ not in nature but onely in degree of seriousnes or vehemencie There is in all men by nature a pronesse or desire to make them vpon provocation or mistrust which naturall pronesse may perhaps by religious discretion be severed from that corruption of nature wherewith even oaths expresly conceived in Gods name are often polluted Though the forme be not alwayes so expresse the intent and meaning of such attestations may for the most part be the same with that which Iosuah vsed cap. 24. ver 27. And Iosuah wrote these words in the booke of the Law of God and tooke a great stone and pitched it there vnder an Oake that was in the Sanctuarie of the Lord. And Iosuah said vnto the people Behold this stone shall be a witnesse vnto vs for it hath heard all the words of the Lord which he hath spoken with vs it shall be therefore a witnesse against you lest you deny your God 5. Againe it will be graunted but by a few of our writers though Vasques take it for vnquestionable that Iacob did truely worship the stone but God alone presente lapide as some of his sect perswade themselues they honour God in the Images presence not the Image Of many expositions to this purpose I might make better vse against Bellarmine Sacroboscus than I can against Vasques who hath drawne the controversie about Image-worship to such a strait and narrow issue that by pinching him too hard or too hastily in these passages we may giue him opportunity to brush vs of or occasion him to stand at bay Whereas if wee giue him leaue to take his own course through them he will quickly run himselfe so far out of breath that we may easily overtake him on plain ground or driue him into that net out of which there is no possibility of evasion Be it granted then to this end and no farther that Iacob did not onely adore God praesente lapide but salute or adore the stone withall in such a manner as Vasques would haue Images worshipped together with their prototypons will it hence follow that such as frame their devotions by Vasques his rule doe not transgresse the law of God doe not remoue the bounds of the ancient or commit no more Idolatrie than Iacob did Their pretended warrant from this instance rather proues that the devill wrought the Romish Church vnto Idolatry by the same fallacy which seduced the Heathens rude Pagans or vncatechized Christians vnto sorcery For what professor of magicall secrets at this day is there which cannot which doth not pretend the like examples of Patriarkes or Prophets for their superstitious practises As Satan is Gods ape so Idolatry and sorcery the two principall parts of his service haue their originall for the most part from an apish imitation of some sacred actions rites or ceremonies vsed by Gods servants He is a counterfeit Lord and his professed or domesticke servants must be cloathed in such liveries as may beare some counterfeit colour of Saints garments The reason why most men slide more easily and farther into these two sinnes than into any other without all suspition of any danger oftimes with presumption of doing well may be gathered partly from the propertie of mans nature assigned by the Philosopher partly from the Apostles character of the naturall man Qui non percipit quae sunt spiritûs
as it were the swaying voice betwixt them relent or decline from the point wherat it stood and either assent vnto the suggestions of sence for the time being as true and good or at least not expressely condemne them for false nor couragiously withstand them 2. Truths or mandates divine considered in generall or without incombrances annexed to their practise many there be which affect more vehemently than their more honestly minded brethren But this fervent imbracement arising not from a cleare intellectuall apprehension of their abstract truth or liue touch of their goodnesse but rather from a generall affectionate temper Volendi valdè quicquid volunt of willing eagerly whatsoever they will at all becommeth the shop of transforming or mispicturing Gods will revealed in his word whiles they descend to actuall choyce of particulars proffered in their course of life Men of this temper saith S. Augustine Ita veritatem amant vt velint vera esse quaecunque amant Such lovers they are of truth that they wish all might be true which they loue And vehement desires often reiterated multiply themselues into perswasions Sometimes it may be they eagerly affect vnopposed truth for its owne sake but withall more eagerly affect those sensuall pleasures which most oppose it Oftimes againe some thing in its nature truly good is mixed with or included in those particulars which they strongly affect and whiles this combination lasts goodnesse it selfe is imbraced with them ex accidente But being imbraced onely vpon these tearmes when the same particulars after the combination is dissolved come accompanied with other distastfull adherents it is loathed by them according to the degrees of former liking Socrates sayth a witty Writer when he defined loue to be a desire of that which was beautifull or comely should haue given this Caveat withall That nothing almost is in it nature so vnbeautifull or vncomely but will seeme faire and louely so it might haue a lovers eye for its looking glasse But Socrates his meaning was perhaps better than this witty Writers apprehension and was if I mistake not his Dialect this That not every desire of any seeming good or comely appearances but onely that desire which is set on goodnesse beautie or comelinesse it selfe is to be graced with the title of loue Howbeit loue or desire thus set cannot secure affectionate tempers from being tossed or shaken with sense-pleasing opportunities or temptations 3. That our Saviours advise is to be followed before any contrary counsell is a point so cleare as no Christian can deny the obedience of speculatiue assent vnto it yet many men almost every man in matters of practise prejudiciall to their private interests will traverse the meaning whether of his clearest Maximes or most peremptory Mandates His reply to Martha complaining of her sister for not helping her to intertaine him Martha Martha Thou art carefull and troubled about many things but one thing is needfull And Mary hath chosen that good part which shall not be taken away from her Luk. chap. 10. vers 41 42. includes a Maxime of sacred vse and will warrant this Aphorisme That a life priviledged with vacancie from secular imployments for better meditation on heavenly matters is the most compendious course to that endlesse life which every Christian proposeth as the sole end of this wearisome pilgrimage Were our hearts constant in themselues and stedfastly setled vpon the former generall truth it were impossible our inclination or assent to it should not be swayed as strongly to the practises subordinate Doth then our inclination or assent remoue from the former generall whiles it beares off from these or like particular practises Yes and would draw our soules to contradictious Atheisme did they not by a nimble tricke of sophisticall inversion retire backwards by a contrary way vnto the points from which they shrinke Their recovered assent or adherence to former generalities may in some sence be rather accounted the same then altogether diverse So might the Marriners needle be more truely said to be fixed vpon the same points rather then diverted from them albeit that end which was set vpon the South-pole were instantly turned vnto the North. The naturall situation of the former generall assent was thus The true sence and meaning of our Saviours advise is alwayes best and to be followed before any contrary counsell But when free choyce of opposite particulars is presented it turnes thus That which is the best course and most to be followed is certainly such as our Saviours words truely vnderstood doe advise vnto The assent is in effect the same onely inverted But from this inversion wee vsually draw Iustifications or Apologies for our most sinister choyces The ambitious minde from the inverted generall assent thus assumes Practicall imployments for preferment my opportunities and qualifications considered are the best course I can take either for mine owne or others good wherefore our Saviours advise to Martha rightly limited or interpreted is no way adversant to my intended choyce And if he can light of other sacred passages which mention the advancement of Gods Saints to civill dignities as Daniells wearing a purple robe and furtherance of the Churches cause by his high place in the Court these he takes as sealed warrants to authorize his ambitious desires or selfe-exalting projects 4. How many vnbeneficed men in our times haue with great zeale and presumed fervencie of that spirit by which holy Scriptures were written preached damnation against pluralities of benefices afterwards allured by the sweet of one to swallow more and not so content to condemne their former opinion as conceived from schismaticall expositions of Scriptures worthy of excommunication What was the reason In want or discontent they were perswaded that if no Clergie man should haue more livings than one they might hope to haue one at least amongst their neighbours And the necessitie of this doctrine being to them as they were now affected the better was apprehended by equall strength of the same affection as the more true and warrantable by Gods word But their appetite first sharpened by want being once fed with the fat of one did inflame their desires with vndoubted hope of more good likely to redound from two or more And because their first opinions or resolutions included lesse hopefull meanes or matter of contentment to their present desires it was to be condemned as vntrue or lesse probable than this which they now embrace especially in that the former had been conceived by them when they were scarce men or men of meane place or little experience in the world worse by three hundred pound a yeare than now they are 5. To maintaine their opinions with cracking flashes of burning zeale or to overlash in commendations of mens persons is a temper in young men especially very suspitious and more truely argues abundance of ambitious humour or vnpurified affection than any degree of sincere loue to truth or goodnesse For this reason when either
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
to a taste not misaffected For thirst is but an appetite of cooling moysture and this appetite being intended by violent heate or drinesse the organ wherein it resideth takes no notice of any other quality besides that which best contents it for the present All others that accompany it are well-come or passe vnquestioned for its sake so the sence of cooling moysture be not abated by their presence From a cause in true Philosophie much what the same it is that if one string be stiffely bent and another slacke onely one doth sound though both be touched For the same reason violent passions intensiue desires or strong affections either straine out or sucke in onely so much of the sence of Scriptures as symbolizeth with themselues Such circumstances as in sober examination would make most against vs leaue no impression in our mindes much bent vpon any private purpose What could haue beene more offensiue to the Pharisees not moved with bitter opposition to the Sadduces then S. Pauls doctrine of Christs appearance to him after his resurrection The very mention of his appearance to him once in the way to Damascus afterwards in the Temple perswading him the second time to preach his resurrection to the Gentiles had made them ere while cry out Away with such a fellow from the earth for it is not fit that he should liue But as the Philosopher sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common dread will vnite most disagreeing hearts For this reason professors of contrary opinions so both stedfastly hold the generall will joyne forces against the third that contradicts or vndermines the common foundation All inclination to exercise enmitie is rooted in a hope or possibilitie of preserving proper entitie safe entire What could it then boote the Pharisees to brangle with S. Paul about Christs resurrection or appearance whilest the Sadduces by denying all apparition of spirit or Angell or hope of resurrection from the dead did not so much oppugne him as the very foundation of their Religion Vnto this passionate and vehement distast of the Sadduces doctrine Pauls conformity with the Pharisees in birth education and generalitie of beliefe doth relish so well that his particular differences or dissentions from them no way disaffect them He avouched expresly that Christ whom they had crucified did appeare vnto him but they apprehended it to be after such a manner as Gods Angells did in times past to their fathers Now this kind of appearance witnessed the truth of the Pharisees opinions that there be spirits or Angells and Pauls seasonable proffering of this testimony doth so please their humour that the Scribes which were on the Pharisees part acquitted him by Proclamation Wee finde no evill in this man but if a spirit or Angell hath spoken vnto him let vs not fight against God Act. 23. vers 9. That thus farre they favoured him was not out of true loue either to his person or any part of the truth he taught but from loue of themselues and their opinions from jealous impatiency of contradiction in publique place by an inferior sect So likewise we reade in the Gospell when our Saviour from Gods word to Moses had most divinely proued the Resurrection I am the God of Abraham c. and fully satisfied a curious question so captiously proposed by the Sadduces as would haue puzled the greatest Rabbi amongst the Pharisees certaine of them answered Maister thou hast well said Luk. 20. ver 39. They like well he should be a witnesse of the Resurrection that being one speciall point which their credit lay vpon to make good vnto the multitude against the Sadduces but as ready they are to adjudge him to death for avouching himselfe to be the great Iudge of such as were raised from the dead howbeit his raising of himselfe from the dead did proue his words to be most true and so would the manner of his appearance vnto S. Paul which now they grant haue clearely evinced both his Resurrection and comming in glory vnto judgement whereof it was a transient but reall representation so their assent vnto S. Paul in that assembly had beene sincere and free not forced by factious opposition to the Sadduces The inconsequent issues of this generall truth acknowledged by them testifie that their approbation of our Saviour for being a witnesse of the resurrection and their condemnation of him for avouching himselfe judge of such as were raised from death did issue from one and the same corrupt fountaine from loue of authority over the people and applause of men from a stubborne and envious desire to excell their opposites and not to be excelled by any With their affections thus set our Saviours doctrine indefinitely considered sometimes had coniunction and then they mightily applaud him but oftner opposition and then Polyphoemus-like they more maligned him 2. Admit we could iustly acquit our selues from other points of Pharisaisme that spirit of contention and waiward emulation which this day raignes throughout Christendome and rageth oftimes no lesse in defence of good causes then in maintaining or abetting bad will as easily set over such as retaine the generall or publique forme of sound doctrine to concurre with heretiques or godlesse men in transforming particular places of Scripture which make for private desires as factious opposition to the Sadduces did the Pharisees to consent vnto our Saviour and to S. Paul in the points late mentioned albeit they did detest the principall Articles the very patterne of that beliefe which they propagated to the world That admonition to the Philippians as it concernes these times as much as former so doth it the maintainers of true Religion most of any The admonition was Let nothing be done through contention or vaine-glory but that in meekenesse of minde every man esteeme other better than himselfe Phil. 2.3 CHAPTER XLVII Of dreaming fancies concerning the sense of Scripture in the Romanist in the Iew in the Separatist or Enthusiast 1. IT were easie to instance in many controversie Writers which in hotte pursuite of their adversaries haue swallowed downe passages of Scripture or other authorities whose true sense if so sifted as every circumstance might make full impression vpon their composed and setled apprehensions would be more against them then for them as their authors no question agreed no better with the allegators doctrine than Paul did with the Pharisees The impertinent collections of Monkes and Fryars to proue Purgatorie from such places of Scripture as haue no other semblance with it saue onely that they mention metaphoricall fire would make an vnpartiall Reader call to minde if so he had read it the fable of the Apes which espying a Glow-worme in a winters night gathered stickes and blowed themselues breathlesse to make them burne Did not this imaginary flame produce such a reall warmth to the malignant crue as is able to hatch an extraordinary desire of having the fire by what meanes soever still maintained impudency it selfe would blush and
There is no error but hath its nutriment from truth in whose roote it is engraffed like a wilde plant in a naturall stocke no vice but hath similitude in part with one or other vertue Now where vice or bad habits doe abound no character of any morall vertue or precept divine can leaue any true stampe or compleate impression of it selfe well may it moue or tickle the predominant humour with which it symbolizeth in part The covetous and niggardly disposition will solace it selfe with precepts of frugalitie and this solace taken in a conceited conformitie to the rule of life doth stiffen him in his wonted sinne The commendations of ingenuitie or freedome of spirit sympathize well with braue resolute mindes as they doe in part with stubbornnesse or selfe-will and the applause which the stubborne or selfe-willed take in this their partiall sympathie with the temper of Saints or holy men works a delight in them to glory in their shame So the prayse of valour or courage in good causes is as a watch-word to foole-hardinesse which once started will admit no curbe or restraint from any sacred precept commending warinesse or ingenuous feare The approbation given by Gods word to excessiue zeale or indignation swelling vpon just occasions oftimes provokes malitious dispositions to vent their bitternesse in a kinde of affected imitation of Saints Now not onely all imitation of counterfeit goodnesse but all counterfeit imitation of true goodnesse will in the end bring forth true and reall naughtinesse Generally as the word of life and grace where it fructifies doth translate our naturall dispositions into goodnesse supernaturall so the opinion or presumption of having our actions warranted or our dispositions countenanced from Gods word or will revealed doth sublimate all corruptions by nature inherent or acquired by custome into a degree of evill more then naturall 3. These grosse preposterous misconstructions admit no set bounds or limits of increase or waning besides the different degrees or qualities of the humour whence they spring As excessiue intemperance breeds an hate or loathing of divine goodnesse and disposeth to an amitie with hell so in others rightly perswaded as well of the truth of the Deitie as of the veracitie of his written word indefinitely conceived some particular rootes of bitternesse may be so venemous and malignant as will cause them to cast aspersions of blasphemie vpon the salvificall sense of these sacred oracles and to deifie contrary misconstructions prompted onely by the lusts and corruptions of the flesh Choler in some men though abundant is forthwith pacified with placid behaviour or gentle language but in others is so peevish and fretfull as maketh them interpret all addressements to pacifications to be but mockerie That which at other times to them or at all times to other men would be reputed affabilitie is in the heate of present distemper flatterie what others would take for true submission or be glad to entertaine as a serious proffer of reconcilement whiles this humor is stirred is dissimulation or subtiltie to entrap them The reason of such vncharitable misconstructions is the same which was given before Whatsoever is obvious to thoughts inwardly perplexed or grieved is apprehended as evill because it reviues or exasperates the cause of griefe and being apprehended as irkesome to their present dispositions the vnderstanding or fancie must play the Parasites and make good such imputations as the predominate humor layes vpon the obiect Others words or gestures alwayes provoke some motion in vs and with the motion some humor or other is set on working Now if the humor be tart or bitter the motion of it will be vnpleasant to the partie in whom it resides For this reason men sickly or cholericke prosecute all that speake to them or whatsoever moues the fretting humor with the same dislike they haue of it or their internall grievances thus occasioned All is one whether the speech or behaviour be faire or foule so the irkesome disposition be exasperated which sometimes is more offended with the antipathie of affabilitie or proffered courtesie than with churlish or boysterous opposition of the like temper in others For being boysterously opposed it either relents or findes opportunitie to exonerate it selfe and spend its venome by vehemencie of provoked motion but gathers strength by fretting inwardly at their speech or gestures which vnseasonably endevour to allay it as the Spring-sunne by stirring humors being not able to draw them out or digest them produceth agues Some tempers of minde in like sort there be very apt to be offended with divine truth either bluntly obscurely doubtfully or vnseasonably propounded and yet as ready to be friends with it distinctly and placidly represented Others are so tainted with the sower leaven of Pharisaisme that the more evident the truth is made or more plausibly delivered vnto them the more bitterly they maligne it and the proposers of it for the inward griefe of a worme-bitten conscience doth more disquiet the soule and spirit than any choler can doe the body or animal facultie Thus the high Priest rent his cloathes at our Saviours interpretation of that place in Daniel Hereafter shall ye see the Sonne of man as if he had spoken blasphemie Albeit his manner of delivering this divine truth manifest enough to sober examinours were most placid and in tearmes mitigated below the tenour of a direct answer to the question proposed Had he prophecied to haue made them Kings or vpon opportunitie of his late triumphant entertainment interpreted the Prophets words of himselfe then comming as their Generall to outbraue the Romanes with golden shieldes or glittering armour he might haue gained that applause which they afterward gaue to Herod Non vox hominis sed Dei SECTION VI. Of qualifications requisite for conceiving aright of the divine Nature and his Attributes CHAPTER XLIX The generall qualification or first ground for preventing misconceits of the Divine Nature or Attributes is purification of heart 1. THe Heathens grossely either multiply or mis-figure the divine Nature we varnish their vnsightly pictures or conjoyne their distracted representations both misproportion or deface him in his Attributes Now as it is the corruption of nature wherein we communicate too deepely with the Heathen which maketh vs partakers of their sins so shall we proue our selues more vnexcusable by much then they were vnlesse their example excite in vs religious care and alacritie to vse those meanes which many of them by light of nature questionlesse without the internall light of grace saw to be necessary for attaining the true knowledge of the Deitie To the better sort of them it was a cleare truth and a received Maxime That as the Sunne cannot be seene without its owne light so God could not be knowne without his illuminations That by these illuminations profered to all the most part were not in any degree inlightned for want of internal preparation The preparation or disposition by them required was purification of the soule