A TREATISE CONTAINING THE ORIGINAL of Unbelief, Misbelief, or Misperswasions concerning the Verity, Unity, and Attributes of the Deity: with Directions for rectifying our belief or knowledge in the forementioned points.  
By THOMAS JACKSON Dr. in Divinity, Vicar of Saint Nicholas Church in the famous Town of Newcastle upon Tine, and late Fellow of Corpus Christi College in OXFORD.  JOHN. 17.3. 
This is life eternal to know thee the only true God and jesus Christ whom thou hast sent.  
LONDON Printed by I. D. for john Clarke, and are to be sold at his Shop under St Peter's Church in Cornhill. 1625.   

TO THE RIGHT HONOURABLE S it HENRY DANVERS, Knight, Baron of Dantesey, his Honourable and singular good Lord.  
RIGHT HONOURABLE;  
AS in drawing these and former lines I have had no other aspect or aim, save only to discover the by-paths which lead unto error, and to press forwards by a clear way towards the truth: so in publishing of them I have taught them to look backwards not forwards, as being more desirous to testify my thankful respect, either to the known Honourable Patrons of good Acts, or furtherers of my private studies, than to feed ambitious fancies with the humours of the time, by obtruding myself upon the dispensers of great dignities or preferments. My resolution being thus set, I save a labour in dedicating these papers to your Lordship, whose Honourable favours and munificence towards that famous University (whereof I have long continued an unworthy member, but to which I shall ever continue the love and obedience of a faithful Son) do challenge a better testimony of my observance than I can now express, or hope hereafter to present your Lordship withal. But God be thanked, our famous Mother hath many sons a great deal more able than myself to undergo this service. Leaving it therefore unto them, I shall give myself abundant satisfaction and contentment for my labours past, and take encouragement to continue the like, if it shall please your Lordship to accept these present, as an undoubted pledge of that thankful respect and observance which I owe unto your Lordship for your favours and bounty towards myself in particular, the memory of which hath been more grateful unto me, in that I was made to feel them, before I was so much as known by sight unto your Honour. Thus with my best prayers for continuance of your Lordship's increase of honour and true happiness, I humbly take my leave, and rest  
From Penly in Hartfordshire March. 2. 1624. Your Lordships in all duty and observance THOMAS JACKSON.   

¶ The Contents of the several Chapters handled in this Treatise.  

SECTION I. Of the ingraffed Notion of a Deity, and the originals of Atheism.  

Chapter. 1. To believe in God is originally no more than to believe there is a God, who is in all things to be believed. Of this belief, trust or confidence in God is the necessary consequent in Collapsed men; Despair the necessary consequent of the same or like belief in Collapsed Angels. Folio. 2  
Chapter. 2. Disputation is not the readiest way to cure or reclaim an Atheist. Folio. 8  
Chapter. 3. The Notion of the Deity or divine power is most natural unto all men. How this Notion being most natural unto all, is eclipsed and defaced in many. Folio. 10  
Chapter. 4. Atheism, Idolatry, Heresy, Hypocrisy, etc. have one common root. What estate or condition of life is freest from, or most obnoxious unto Atheism, or temptations thereto tending. Of Atheism in passion only, not habituated. Folio. 17  
Chapter. 5. Of habituated or settled Atheism. Why this disease was not so Epidemical in ancient as in latter times. Of the disposition or temper from which irreligion or incogitancy of divine powers (which is the first and lowest branch of Atheism) usually springs. Folio. 31  
Chapter. 6. Of Disputative Atheism; denial of the Godhead, or divine providence; with the several curiosities which occasion it. Folio. 42  
Chapter. 7. Of malignant Atheism. Of the original of enmity unto Godliness. That the excess of this sin doth bear witness to the truth which it oppugnes. Folio. 56  
Chapter. 8. Means for preventing infection of Atheism or irreligion. In what temper or constitution of mind, the ingraffed notion of God and goodness doth best prosper. That affliction gives understanding in matters sacred, with the reason why it doth so. Folio. 67  
Chapter. 9 In what respects supernatural grace or faith infused is necessary to the right belief of these truths, which may in part, be certainly known by diligent search of natural reason. Folio. 80    

SECTION II. Containing the original manner of right apprehensions, and errors in matters natural or moral.  

Chapter. 10. The several opinions of Philosophers concerning the manner how Intellection is wrought or produced: what is to be thought of intelligible forms. Folio. 86  
Chapter. 11. How far Plato's opinion may be admitted, that all knowledge is but a kind of reminiscence, or calling that to mind which was in some sort known before. Folio. 89  
Chapter. 12. After what manner the Ideall or ingraffed Notions are in the soul. Folio. 92  
Chapter. 13. Of the office or service which the Fantasy performs unto the active understanding or contemplative faculty, for the right apprehension or discernement of truths specially unsensible. Folio. 98  
Chapter. 14. What qualifications are required in the Fantasy or passive understanding for performing its duty to the active understanding, specially for the right representation of matters moral or spiritual. Folio. 107  
Chapter. 15. In what sense it is commonly said that Sense is of particulars and the understanding of universalls. Of the manner how sense misinformes the understanding, with some general advertisements how to prevent its misinformations. Folio. 113    

SECTION III. Of the Original of Heathenish Idolatry, and multiplicity of Gods.  

Chapter. 16. The general fallacy by which Satan seduced the world to acknowledge false Gods. Folio. 125  
Chapter. 17. The more special Fallacies by which Satan seduced the Heathen to multiply their gods in excessive manner. Folio. 135  
Chapter. 18. The original of Superstition, properly so called, and the preservatives prescribed by God himself against this branch of Idolatry. Folio. 151  
Chapter. 19 Of diverse errors in Philosophy, which in practice proved seminaries of idolatry and sorcery. Folio. 167  
Chapter. 20. Of the special nutriment which the Poetry of ancient times did afford to the forementioned seeds of Idolatry, with some other particular allurements to delightful superstition. That the same nutriment which feeds superstition, being rightly prepared, may nourish devotion. Folio. 185  
Chapter. 21. Of Idolatry occasioned from inordinate affection towards Friends deceased, or ceremonious solemnities at Funerals. Folio. 203    

SECTION FOUR Of the Identity or aequivalencie of Superstition in Rome-Heathen and Rome-Christian.  

Chapter. 22. That Rome-Christian in latter years sought rather to allay than to abrogate the Idolatry of Rome-heathen: that this allay was the most commodious policy, which Satan could devise for venting his detected poisons, utterly condemned by primitive professors of Christianity. Folio. 217  
Chapter. 23. Of the general infirmities of flesh and blood, which did dispose diverse ancient professors of Christianity to take the infection of Superstition. Of the particular humours which did sharpen the appetite of the modern Romish Church to hunger and thirst after the poisonous dregs of Rome-Heathens Idolatry. 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 between God and man. That they neither can conceal, or will they express the full meaning of their practice. Folio. 229  
Chapter. 25. What Worship is. How it is divided into civil 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 practice exhibit another sort of Religious Worship unto Saints, than her Advocates pretend in their Disputations. Folio. 241  
Chapter. 26. That the Worship which Satan 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 Saviour's answer doth absolutely prohibit the offering of this worship not only to Satan, but to any person whatsoever, besides God. The truth of this assertion proved by john's authority and S. Peter's. Folio. 249  
Chapter. 27. That the respect which we owe to Saints deceased, (supposing they were really present with us) doth differ only in degree, not in nature or quality from the respect which we owe unto true living Saints. That the same expression of our respect or observance towards Saints or Angels locally present, cannot without superstition or Idolatry be made unto them in their absence. Folio. 263  
Chapter. 28. The Romish Church in her public Liturgies expressly gives those glorious titles unto Saints, unto which no other real worship besides the worship of Latria is answerable. Folio. 271  
Chapter. 29. Proving by manifest instances and confessed matters of fact, that the Romish Church doth really exhibit diverse parts of that honour or worship unto Saints, which by her confession is only due unto God. That her nice distinction of Dulia and Latria, or the like, argue no difference at all in the reality or substance of the Worship, but (at the most) diverse respects of one and the same Worship. Folio. 282  
Chapter. 30. Solemn vows are by confession of the Romish Church parts of that Worship, which her Advocates call Latria. The Romish Church doth worship Saints with solemn vows, not by accident only, but by direct intendment. Folio. 290  
Chapter. 31. That the apprehension of different excellencies in God and the Saints deceased, cannot prevent the contagion which men's souls are naturally apt to take, by making solemn prayers and vows jointly to God and to the Saints. Folio. 296  
Chapter. 32. A parallel between the affectionate zeal which the jews did bear unto Moses and his writings, and the like zeal which the Romanist bears unto Saints deceased, and their Legends. That the Romanists zeal is obnoxious to greater hazard of miscarriage, & the miscarriage of his affection more dangerous by his daily practice of worshipping Images. Folio. 300  
Chapter. 33. By what means the public worship of Images was finally ratified in the Romish Church. Of the unadvised instructions which Gregory the Great gave unto Austin the Monk for winning the Pagan-English to the profession of Christianity. Folio. 310  
Chapter. 34. Of the disagreements betwixt the Jesuits themselves in what manner Images may be worshipped. Folio. 315  
Chapter. 35. The principal arguments which the Romanists use to prove the worshipping of Images to be lawful. What difference there is between kissing of the book in solemn oaths, and the Romanists salutations of Images. That Image-worship cannot be warranted by Jacob's anointing the stone, or other ceremonies by him used. Folio. 323  
Chapter. 36. The Arguments drawn from Jacob's fact, and the like examples answered by Vasques himself in another case, and by the Analogy of civil discretion. Folio. 338  
Chapter. 37. Whether granting that it were lawful to worship such Saints, as we undoubtedly believe to be true Saints, we might lawfully worship such as we suspect to be no Saints. Folio. 346  
Chapter. 38. Rome-Christian as vain 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 assuage it. Folio. 362  
Chapter. 40. That the medicine on which the present Romish Church doth now rely is worse than the disease itself. That they make the Pope a greater God than the Heathen did any other God besides jupiter. Folio. 367    

SECTION V. Of the transformation of the Deity or divine power in his nature, attributes, word, or will revealed.  

Chapter. 41. Transformation of the divine nature doth issue from the same original or general fallacy, from which Idolatry and multiplicity of Gods was observed to issue, Chapter 17. Folio. 373  
Chapter. 42. Aparallel between the Heathen Poets and modern Roman Legendaries; between Heathen Philosophers and Roman Schoolmen in their transformations, or misperswasions of the divine nature, specially of his goodness. Folio. 379  
Chapter. 43. Of particular transformations or misperswasions of divine goodness alike common to the corrupt professors of true Religion, as to the zealous professors of corrupt Religion. Folio. 388  
Chapter 44. Of misperswasions concerning justice, and Mercy divine. Folio. 398  
Chapter. 45. Of transforming the word of God into the similitude of our private or corrupt senses. Folio. 404  
Chapter. 46. Showing by instances of sacred Writ, that the same sense of God's word which sometimes most displeased, may shortly after most affect or please the self 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 jew, 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 general qualification or first ground for preventing misconceits of the divine Nature or Attributes, is purification of heart. Folio. 437  
Chapter. 50. What purification of heart may be expected & sought after, before the live-image of God be renewed in us. Of the directions given by Heathen Philosophers for attaining to this purification, or to perfect knowledge by it. Wherein their directions are defective. Folio. 441  
Chapter. 51. The best means to rectify and perfect our knowledge of God is to love him sincerely. Of the mutual aid or furtherance, which the love 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 Original of unbelief, misbelief, or misperswasions, concerning the verity, unity, and attributes of the Deity: with Directions for rectifying our belief or knowledge in the forementioned points.  

SECTION I.  
Of the ingraffed Notion of a Deity, and the originals of Atheism.  
Atheism and irreligion are diseases so much more dangerous than infidelity or Idolatry, as infidelity is than heresy. Every heretic is in part an Infidel, but every infidel is not in whole or part an heretic. Every Atheist is an infidel so is not every infidel an Atheist. The name of Heretic is common to all, and proper only to such as either deny or misbeleeve any one Article in the Apostles Creed. Infidels all are to be accounted, which either deny or believe not the Articles concerning Christ. Such are the jews, Turks, mahometans in general etc. whom no man calls Atheists. An Atheist he is, Qui titubat in Limine, which either denies or believes not the very first Article in the Creed, God or the divine providence. Now seeing belief, as it is terminated to the first words of the Creed, is as the Diame●rall line or Axis which severs Atheism or irreligion from Religion, whether true or false, and doth as it were constitute two distinct Hemispheres of men; it will be necessary in the first place to examine the original meaning of the first words in the Creed; I believe in God.  

CHAPTER I.  
To believe in God is originally no more than to believe there is a God, who is in all things to be believed. Of this belief, trust or confidence in God is the necessary consequent in Collapsed men; Despair the necessary consequent of the same or like belief in Collapsed Angels.  
1. TO believe in God hath gone currant so long, for as much as to put trust or confidence in Him, that now to call it in, or make it go for less, will perhaps be thought an usurpation of authority, more than critical, and much greater than befits us. Notwithstanding if on God's behalf we may plead what Lawyers do in Cases of the Crown, Nullum tempus occurrit regi, that the Ancient of days (unto whose sovereignty all truth is from eternity essentially annexed) may not be prejudiced by antiquity of Custom, or prescription, especially whose original is erroneous: the case is clear, That to believe in God, is in their intention which first composed this Creed, no more then to believe there is a God, or to give credence to his Word. For justifying this assertion, I must appeal from the English Dialect, in which the manner of speech is proper and natural, were it consonant to the meaning of the original, as also from the Latin, in which the phrase being foreign and uncouth, must be valued by the Greek, whose stamp and Character it evidently bears. Now the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also the Hebrew phrase, whereunto by sacred Writers it was framed, is no more than hath been said, To believe there is a God; otherwise we must believe not only in God the Father, in Christ the Son, and in the holy Ghost, but in the Catholic Church, in the Communion of Saints, in the forgiveness of sins, and in the resurrection of the body, and in life everlasting, seeing the Greek particle (usually expressed by the Latin In) is annexed after the same manner to all these objects of our belief, as is apparent in the ancient Greek Creeds. And he that diligently reads the translation of the Septuagint, shall find the Greek phrase which is verbatim rendered by the Latin, in Deum credere, to believe in God, promiscuously used for the other credere Deo, to believe God.  
2. Or if besides the evident records of the ancient Copies, personal witnesses be required; amongst the ancient I know few, amongst modern writers none, more competent than those which are expressly for us, as Beza, 
b Comment: in Gen 15. v. 6. Vide 2 Reg. 17.14.  Mercer, 
c Observationum. lib. 3. cap. 1. The position prefixed by way of title to his Chapter is Recte dici ex Hebraismo, [credo in Mosem, & in resurrectionem mortuorum.]  Drusius, unto whom we may add 
* Ribera in cap. 3. jonae. numb. 29. Vide Coppen in Psal. 106. vers. 12.  Ribera and Lorinus. Now as to use the benefit of a truth known and testified is always lawful, so in this case it is to us most expedient, almost necessary. For either I did not rightly apprehend whiles I read it, or at least now remember not, how the Schooleman removes the stumbling block which he had placed in the very entry to this Creed, [If to believe in God be as much as to put trust or confidence in Him; by exacting a profession of this Creed at all men's mouths, we shall enforce a great many to profess a lie.] For of such as not only out of ordinary charity, but upon particular probabilities, we may safely acquit from actual Atheism or contradicting Infidelity, a great number do not put their trust or confidence in God; this being the mark whereat the belief of novices must aim, not the first step they are to make in this progress. And for myself, (until I be better instructed) if a poor dejected soul should come unto me with a complaint of his distrust or diffidence, I would not instantly urge him to make proclamation of his trust in God against his conscience; for this were to quench smoking flax, by violent blowing those weak and smothered sparkles, which should be charily revived by mild and gentle breathing. The contrary advice on my part, or practise on his, should not want an approved pattern; To confess his present unbelief, whiles he prays for future increase of such weak belief, as he may safely make profession of. And, as the fire once throughly kindled, bursts out of its own accord into a lasting flame: so belief, once inwardly planted, will naturally bring forth steadfast confidence, without farther plantation or superaddition of any new belief or persuasion. Many beginning their faith the other way, may for a long time be stiffly persuaded, that they believe in God, when in deed they do not truly believe him, his Word, or his mercies. These no man firmly can believe, but he shall assuredly believe in him, yea put his whole trust and confidence in his goodness. Howbeit, as much as now I write, would hardly be permitted me, in most men's hearing, to speak, without this or the like interpellation, [Shall we then believe in Saints or good Angels, because we assuredly believe there be such natures? Or shall we say the wicked Angels believe in God, because they believe his being more firmly than we can do, and know his word as clearly?]  
3. That inferior subjects salute not every officer in the Court after the same manner they do the Prince, is not because they see not the one as perfectly as the other: rather the more fully they discern them by one and the same inerring sight, the better they conceive the different respect which is due to their several presences. Angels we believe are ministering spirits, appointed to execute God's will, whose majesty they adore, as fervently as we do; putting greater confidence in his mercy than we can do; even because their knowledge of it is more clear, their experience of it more undoubted. But the better we believe this their subordination unto God, the less shall we be inclined to believe in them, the more to put our confidence in God, in whom even the Angels trust. Again, admitting trust or affiance in God to receive continual increase, according to the growth of our belief of his word or being; That Devils albeit they believe or know both more clearly than the best of us, should notwithstanding perpetually remain without any trust or affiance in Him or his mercies; no man upon just examination of the difference between their collapsed estate and ours, can deem strange or doubtful, much less a doubt, as some in their writings suppose, insoluble, unless we make trust or affiance in God, essentially to difference our belief of his being, from theirs. If the King's Majesty should proclaim a general pardon to a number of known rebels, and vow execution of judgement without mercy upon some principal offenders, which had maliciously and cunningly seduced their simplicity: I suppose his will and pleasure equally manifested to both, and so believed, would as much dishearten the one, as encourage the other to rely upon his clemency. Such altogether notwithstanding, is the case of men and wicked Angels: the one believes Christ took the woman's seed, and therefore cannot, without such wilful mistrust of the promise of life as was in his first parents unto God's threats of death; despair of redemption by the eternal sacrifice: The other as firmly believe, or rather evidently know, that Christ in no wise took the Angelical nature, and without this ground, the better they believe his incarnation, the less are their hopes of their own redemption.  
4. Briefly the bringing of souls to God being the end, as of our preaching, so of our writing; the first point, as I conceive, we are to teach such as desire to come unto him, is, to believe that he is: The second, that he is a rewarder of all them that diligently seek Him. Not all the eloquence of Men or Angels, not the most pathetical exhortations the one can frame, or the most forcible impulsions the other can use; are half so powerful to draw our hearts after our God, as the distinct orthodoxal explication of his Essence and Attributes, of his power, his wisdom, and goodness, either general in respect of all the works of his hands, or peculiar to Mankind, visibly set forth unto us in the life, the actions, and passions of our Saviour. What belief so ever is not conceived from sober and frequent meditations of these truths, what confidence soever is not brought forth by belief so conceived, will by Satan one time or other easily be impeached of bastardy. Even when this faith by which we now walk shall be converted into perfect sight, everlasting confidence shall not outstart, but rather follow it. Much less should we in this vale of darkness begin our edification in faith, at the open profession of assured or consummate confidence, or seek to frame it by imitation of such outward practices, as strength of faith, and full assurance of God's favours, have emboldened hearts, thoroughly inflamed with sincere zeal of truth, to undertake. The truth then supposed as chief supporter to the discourse following, is, That without some precedent defect of our apprehensions, there can be no want of true confidence: and fail we may, as most do, in apprehensions either of the verity, unity or of the Nature and Attributes of the Godhead. The internal original or manner of our defects or errors in these three points we are to set down in this Book; the right explicaon of the Article proposed in the next.   

CHAP. II.  
Disputation is not the readiest way to cure or reclaim an Atheist.  
TO dispute with such as deny manifest and received Principles, were to violate a fundamental law of the Schools; which in matters of faith and sacred morality, is to be religiously kept, as in other respects, so chiefly in this: That general Maxims, whence particular truths, and conclusions of best use must be derived, can hardly be proved by arguments more clear and evident than themselves. Now to interpose proofs of less truth or perspicuity than is the matter to be proved, is but to eclipse the evidence of it, (which, of itself, would in due season shine to calm and purified meditations) or to provoke such as delight in trying masteries of strength or skill in arguing, to assault truths otherwise safe enough from all attempts, did they not see them so weakly guarded upon preparation. Thus the discovery of timorous looks, or mean provision, often encourageth base and cowardly thieves to encounter passengers, whose number or presence, they durst not behold, if they did not betray themselves. For this reason, amongst others, I will not in the first place use the benefit of diverse Schoolman's labours, to prove, by strength of speculative reason, there is a God; although they bring abundance of reasons, all irrefragable to an ingenuous well disposed contemplator: but, unto such, this principle is of all others most clear and evident in itself, as being most deeply implanted in the reasonable nature; not acquired by use of sense or observation. The best method, in my opinion, to prevent Atheism, or cure an Atheist, would be to hold the Mean betwixt the contemplative Philosopher, and the practical Physician. I have heard of some so far overgrown with melancholy, that they would eat no meat; conceiting, either they had no mouths, or that their teeth were as soft as butter. For a Physician, to have attempted remoovall of such fancies, by force of reason, or importunate suggestion of contrary persuasions, had been cum ratione insamre, to have proved himself as mad, as his patients were melancholy. The readiest way (as not long ago hath been experienced) to relieve parties thus affected, is, for a time rather to assent unto, then contradict them; that so, by promising a remedy to the supposed malady, an entrance may be made to purge the humour which breeds the false imagination. And he that would cure an ordinary Atheist, should, as not soothe him in his impiety, so not directly or fiercely encounter him with syllogistical proofs, or discourses metaphysical; for so (aegrescit medendo) he will grow sicker by seeing the medicine: but labour rather, secretly to undermine the internal disposition whence such unhallowed imaginations spring. Atheism in grain is but a spiritual madness, arising from the abundance of such distemper in the soul, as in proportion answers to melancholy in the body. Would men look into their own hearts in time, before they be over-shadowed with such grisly qualities; they might behold the image of God engraven in them, and, as it were by an ocular demonstration, be better informed in this point, then by the disputes of Philosophers.   

CHAP. III.  
The Notion of the Deity or divine power is most natural unto all men. How this Notion being most natural unto all, is eclipsed and defaced in many.  
1. THat the internal notion of powers divine which guide this visible work of nature, is most natural to mankind, needs no further proof than its own extent and universality. 
* Vt porrò firmissimum hoc afferri videtur, cur deos esse credamus, quòd nulla gens tam fera, nemo omnium tam sit immanis, cuius mentem non imbuerit deorum opinio. Multi de diis prava sentiunt (id enim vitioso more effici solet) omnes tamen esse vim, & naturam divinam arbitrantur. Nec verò id col●●cutio hominum, aut consensus efficit: non institutis opinio est confirmata, non legibus. Omni autem in re consensio omnium gentium lex natura putanda est. Tuscul: Quaest. Lib. 1●.  This sure ground we have (saith Tully) to believe there be Gods, in that there is no Nation so brutish or inhuman, but is seasoned with some opinion of the Gods. Many conceive amiss of them (for so much, bad custom in all like cases, will effect) yet all suppose a virtue or power divine; not drawn hereto by voices of others or debatements: This is an opinion established not by civil laws or institutions. Now the free or unsollicited consent of all Nations concerning any matter, is to be esteemed as the Law of Nature.  
2. This observation of times more ancient is fully acquitted from the exception of modern Atheists by the plentiful experiments of the age late passed; wherein divers Countries, peopled with inhabitants of different manners and education, have been discovered, the very best being more rude and barbarous than any Nation known but by hearsay to the Romans. And yet, even in this refuse of Barbarians, the very worst, (such as for their rudeness and uncivilitie could hardly be discerned from brute beasts) approve themselves to be of better lineage (
a Act. 17.29  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in that they acknowledge Gods or superior powers, whom they honour with sacrifices & other rites, in testimony of their gratitude for benefits received from them. As if the signification of Man's obligements to an invisible power for his life, his health, his food, and other necessaries; or, at least for privileges from disasters, or mischances, 
* Affluebat inteream quotidiè ex omnibus locis nova eius gentis, et copiosa multitudo, ut inufitatas nostrorum hominum barbam gestantium formas, cultumque viserent: fructus, pisces, aurum, panem, & alia alimenta, undique afferentes: ac simiaerum more vestigia ritusque Christianorum imitantes: quoties hi genua flexerant, flectebant & illi: Christiani reverenter oculos in Coelum sustulerant, Indi pariter & ipsi tollebant. Denique quicquid ab Hispanis ad recitandum Aue Maria mane, & vesperi convenientibus fieri soleret, itidem ab istis fiebat. Benzonus in Descrip. America. lib. 4. cap. 8. pag. 35.  were as natural to him, as fawn, or like dumb signs of love unto their fosterers or cherishers, are to dogs, or other domestic and tame creatures. The civil wisdom which appears in Lycurgus' Laws, Numaes' Institutions, with other like amongst the more civil sort of ancient Heathens, may probably argue ability in them of framing many particular rites of Religion, as politic Sophisms to retain the simple in awe and blind devotion to their Hests. Albeit, the invention of such false worships, without imitation of some true pattern formerly known, would have been very hard, if not impossible, even unto these wise and prudent Lawgivers. Nor could their artificial inventions have wrought so successfully upon their minds that were seduced by them; unless they had been naturally inclined unto the engrafted truth of the generals; under pretence of whose sovereign right these particulars were commended. But who would father the first Notion of a Deity and Religion, upon policy, rather than nature, when it appears not universal only, but perpetual to the several generations of sundry people in whom no print of any policy, save merely natural, is now extant?  
3. Some scruple notwithstanding may here be ministered to young Students, from these or the like vagrant Axioms, whose seat or proper subject is not so well known as they are frequent. [1. That the decrees or injunctions of Nature cannot be prejudiced by Custom or education. 2. That such general principles as by her light are clear, can hardly be denied by any of her children] When as the experience, of later times especially, presents unto us a great many, (unto whom Nature in distribution of her other gifts hath showed herself no stepmother, but rather indulgent, as to her darlings,) all mightily oppugning this truth, which we that are (as they deem) of duller capacity in matters secular, devoutly obey as her undoubted Law. But here we may well doubt whether bad education, or evil customs, have not better enabled these men to strive against such practices as this Dictate of Nature prescribes, than utterly to disclaim all sense of her suggestions, or shake off all secret notions of her summons. How ever that be; (for we know our own hearts not theirs, nor can we believe them, that will not believe there is a God, albeit they would interpose an oath for our assurance one way or other) this we know, that nothing can be more natural to man than reason. And yet, how many have we seen, in whom nature and art have done their parts, by too much study or intemperance become so utterly destitute of all use of reason or discretion, that such actions or demeanour as nature prescribes to all men as they are reasonable, have been more neglected by them, than by brute beasts; yea oftimes furiously inverted.  
4. This instance amongst others may be our warrant for restraining the former Axiom [that Nature cannot be prejudiced by Custom] to nature, either altogether inanimate or merely sensitive; whose inclination is single and but one way set: or if appliable to the reasonable or intellectual nature, whose propensions as they are many, so are they freely fashionable to divers means, and apt to be directed to contrary ends; it is true only of the general faculty or remote propensions, not of their actual promptness, use, or exercise. Many there be so extremely vicious, that their minds seem now, de facto, wholly bend to do others mischief: This notwithstanding proves not that nature hath sown no seeds of virtue in their souls, but rather their wilful suffering these to be choked and stifled, by cherishing contrary desires, or embracing pleasant allurements unto evil. If such blindness have by bad custom crept on some, that they cannot now discern any lineaments of God's image in their hearts: it will not hence follow that this light of nature whereby they might have seen Him, did never shine unto them, but rather that they have smothered it, because they loved the works of darkness better than the deeds of light, purposely obliterating all resemblances of Him who is the avenger of evil, whose portraiture their first parents had blurred by imprinting his enemy's picture upon it. Nothing more easy than for others (so they will be observant) clearly to discern the live image, not of the old man, but of the old serpent, in such as cannot, or will not see the image of God in themselves.  
5. Besides this difference between the inclinations of nature in man and in creatures inanimate or irrational; a difference there is, not much observed, but worthy of diligent observation, between common principles merely speculative or abstract, and others practical or moral. The latter may be in many intensively more clear than the former, as indeed they are more natural in respect they are more deeply implanted in the very soul, not let into the brain by external senses, albeit even for this reason they are by many less regarded, as being more familiar than such speculative notions as these [every whole is greater than its part: twice two make four, or such like,] of whose certainty no man at any time can doubt, not that our nature as reasonable, is of itself more inclined to abstract speculations, than to moralities, but that speculative notions are seated in the head or utmost confines of the soul's regiment, as in an Academy or Cloister, privileged from such tumultuous broils as might divert our intentions from beholding them, or retract our inclinations from adherence to their truth. On the contrary, such disturbances are most frequent in the Court or Palace of this little Kingdom, wherein moral notions of God and goodness have their necessary abode, and these notions are, upon this occasion, usually either tainted with the contagion of such noisome lusts, or much weakened by the reluctation of such contrary desires as lodge in the same room or closet with them.  
6. Our readiness, in heat of passion, or interposition of causes concerning our own commodities, to recall religious motions, whose undoubted truth and equity, we could, in calm and sober thoughts, be well contented to seal (if need were) with our blood, will easily induce minds capable of any vicissitude of quiet and retired cogitations, after turbalent and working fancies, to admit the former difference between dictates of nature seated in the brain, and others engrafted in the heart, to be, for the manner of their several evidences or perspicuities, much what like the lightsomness of the inferior and supreme region of the air. The Sunbeams are sometimes more bright in this lowest part than in the uppermost, wherein they suffer no reflection: yet are they in this lower often so eclipsed with clouds, with mists, or storms, as he that did never look out of doors but in such dismal weather, might well imagine his day to be but night, in respect of that clearness he might perpetually behold, were his habitation above the clouds. The continual smoke of noisome lust, the steames of bloody and revengeful thoughts, the uncessant exhalations of other unclean and vast desires, which reign in the Atheists heart, can never obscure the Mathematical or Logical notions of abstract truths in his brain: The principles of morality or religion, which Nature hath planted in his heart and conscience, they quickly may, they always do, more or less eclipse, according to the strength and permanency of their infectious and incompatible qualities. Happy it is, that he can acknowledge, and sometimes magnify, the light of nature in matters speculative, or concerning the body only, and now and then brag, as if he were her son elect, and others but reprobates, in comparison of that heroical spirit she hath enabled him with in businesses of State or policy. For, who is this his Goddess Nature? Can he tell us? or what is her light that he should so much glory in it? Doth she not borrow it from the father of lights, whose habitation is in that radiant brightness which is inaccessible? Thus I suppose, such as dwell under the poles would commend the lightsomness of the air which they daily behold and hourly breath in, but deny that there were any such glorious body as the Sun that did enlighten it; did it never come further Northward than within three or four degrees of Aries, or never move farther Southward than within as many of Libra. Now as the only way utterly to dissuade men from an opinion so palpably gross, as, by the former supposition, might be conceived, would be to remove them out of their native clime into ours: so the best means an Atheist can use to refute his impious errors in denying there is a God, is, to relinquish his wont courses in the ways of darkness, and to have his conversation, for a time at least, or upon trial, with the sons of light. And to make this trial, he may perchance be sooner induced by discovering the several heads or first originals of his sacrilegious misperswasions, more particularly.   

CHAP. FOUR  
Atheism, Idolatry, Heresy, Hypocrisy, etc. have one common root. What estate or condition of life is freest from, or most obnoxius unto Atheism, or temptations thereto tending. Of Atheism in passion only, not habituated.  
1. ALL of those almost numberless inclinations, which are united in the indivisible humane soul, as lines spherical in their centre, being apt to be impelled or poised by their proper objects: it is impossible their several bents should admit an equality of strength; seeing as well their internal growth or eminencies, as the potencies of their objects, are unequal. Much more, must many of their actual motions needs be incompatible, in as much as the points whereon they are set, and whereto they move, are oft times extremely opposite and directly contrary. Hence, as in the former 
* Of justifying faith.  Book is observed, our assent unto such branches of supernatural truth or goodness, as are stiffly counterswayed by natural desires or affections, either for quality or intention, most repugnant, is always wrought with greatest difficulty. For even this assent which we term Christian belief, is but an inclination or bend of the humane soul unto matters revealed by the spirit; whose divine attractions or impulsions are always oppugned by contrary lustings of the flesh; more or less, according to the diversity of their strength or impetuousness, whether in their acts or habits. Now seeing Atheism is but a complete or total 
* Vide Coppen in Psal. 10. v. 11. Col. 165.  eclipse, whether of celestial irraditions, as yet external not illuminating the soul, or of that natural and internal light which men have of heavenly powers and providence divine; we are not to seek an original of it altogether new or divers from the original of ignorance or unbelief of particular revelations, but only a more direct and fuller opposition of those earthly parts of the humane soul, whence these lesser defects are caused. After those jews (whose hypocritical shufflings with the Prophet jeremy was in the former 
* justifying faith Section 1. cap. 11.  Book at large deciphered) had fully experienced all hopes of good, from their late elected Goddess, The Queen of Heaven, to be as vain as their Princes trust in Egypt: the next point whereat their floating imaginations could have arrived, had been to deny there were any God or Gods, at least any that cared for them or could do them good. The truth of what we here suppose, as necessarily consequent to our former discussions, will better clear itself in the issue of these; to wit, that Atheism, Idolatry, Heresy, Hypocrisy, etc. spring all from one common root, (i) Indulgence to corrupt affection: only the manner of their growth is different.  
2. Some desires of the natural man, though tainted with the deceivable lusts of corruption, yet have no repugnancy with natural notions of divine goodness indefinitely considered; only they sway too much unto secondary causes, best suiting with themselves, or aptest to satisfy their untemperate longings; and as it were by popular factions, set up these secondary causes or means as Gods, without consulting the Laws of Nature; never demanding reasons voice or approbation. Some parts of the old man again there be, which include only a dissonancy to some particular passages of the rule of life, or partial opposition to our natural notion of God or his attributes, and these sway only unto hypocrisy, heresy, or transfiguration of the divine will, or word, into the similitude of our corrupt imaginations. Other lusts of the flesh there be, either for quality, multitude, strength, or abundance, so mainly opposite to the most essential and general notions of the Godhead, that sometimes, by being directly crossed, other while by being fully satisfied, they introduce, either oblivion, or flat denial of any divine power, or providence.  
3. The Attribute most inseparable from the divine nature, and most sovereign title of the Godhead is his goodness. The very names or literal elements of God, and good, are not in our Country dialect so near allied, as the conceits which their mention or nomination suggests, are in nature. So necessarily doth goodness presuppose a God or Deity, from which, as from a fountain, it flows; and so essential is it to this fountain to send forth sweet streams of joy and comfort, that the Heathen Philosopher, upon the interview of good and evil, seems to suffer torture between the contrariety of his unsettled conceits concerning the truth or vanity of the Godhead, Si deus non sit unde bona? Can there be any good without a God? Si deus sit unde mala? If there be a God, how chanceth it, of things that are, all are not good, many evil? Others, not altogether heathenish, from curiosity of like contemplation, not guided by the rule of faith, imagine two eternal ind●fectible creative powers; the one good, and sole fountain of all goodness: the other evil, and main source of all evil and mischief in the world. Of both these errors and the ignorance that occasioned them we shall have fitter occasion to speak hereafter. Both of them suppose a true notion of divine goodness indefinitely considered, whereunto a conceit or apprehension of divine providence, in most Heathen, was subordinate. Many great and famous Philosophers there be (saith Tully) which ascribe the government of the world unto the wisdom of the Gods: not herewith content they further acknowledge all necessary supplies of health and welfare to be procured by their providence. For corn and other increase of the earth, variety of times and seasons with those changes of the weather whereby such fruits as the earth brings forth do grow and ripen, are, in the same men's opinions, effects of divine goodness to mankind. From the perpetuity of such visible blessings, as, these Heathen Philosophers derive from the bounty of their imaginary Gods, doth the Doctor of the Gentiles and his fellow Apostle seek to win the Inhabitants of Lystra unto the worship of the only true invisible God. How readily, experience of uncouth goodness, brings forth an express conceit of a Godhead, and causeth the often mentioned ingraffed notion to bud or flourish; these Heathen had openly testified by their forwardness to sacrifice unto these messengers of our Lord and Saviour, as unto great Gods, because strange Authors or rather instruments of unexpected good to one of their neighbours. This confused branch of piety though misgrowne and set awry, was notwithstanding flexible and pliant to these points of life proposed by the Apostle; 
a Acts 14. v. 15, 16, 17.  Sirs, why do ye these things? we also are men of like passions with you, and preach unto you that you should turn from these vanities, unto the living God, which made heaven and earth, and the sea, and all things that are therein, who in times past, suffered all Nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. From this one stream of divine goodness, experienced in giving rain, did the Heathens christian their great God jupiter with a Name importing his procurement of this effect: the greeks calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Pluvius. So effectual a witness of the Godhead is the accomplishment of any much desired good, that such, as doubt whether the good we enjoy on earth be derived from heaven, are often unwittingly enforced to think and speak of whatsoever doth them any extraordinary good, or satisfy the vehemency of their desires, as of their God.  
4. The more indissoluble the mutual conceits of God and goodness are, the sooner we lose the one, whiles we remain without experience or apprehension of the other. Two conditions of life there be alike hurtful to this engrafted notion of the Deity: 1. Affluence or abundance of things desired without interposal of indigence: 2. Perpetual indigence or sordid want without vicissitude of ordinary competency or contentment. The latter usually starves the natural notions or conceits of God, which must be fed with sense or taste of some goodness, the former [affluence or abundance] chokes it. Amongst all the Barbarians which 
* Fenni● mira feritas, foeda paupertas, non arma, non equi, non penates: victui herba, vestitui pelles, cubile humus. Sola in sagittis spes, quas inopiâ ferri ossibus asperant. Idemque venatus viros pariter ac foeminas al●t. Passim enim comitantur partemque praedae petunt. Nec aliudinfantibus ferarum, imbriumque suffugium, quam ut in aliquo ramorum nexu contegantur. Hus redeunt iwenes, hoc senum receptaculum. Id beatius arbitrantur, quam ingemere agris, illaborare domibus, suas alienasque fortuu●s spe metuque versare. Securi adversus homines, securi adversus deos, rem difficilliman assecuti sunt, ut illis ne voto quidem opus fit. Tacit. lib. de moribus German.  Tacitus mentioned in his description of Germany, he blemisheth one sort only with a glancing touch of irreligion; as being so entirely and familiarly acquainted with beggarly need, that they needed not the help of God or Man, more than the beasts of the field. Yet that they were altogether Atheists or abettors of infidelity, is scarce credible; but very likely that they gave less signs of any Religion than others did, which had oftener and better occasions to supplicate the divine powers, either for protection from such evils, or for collation of such benefits, as these Fenni had little cause greatly either to fear or hope. Household Gods they had none, because they cared not for houses: Gods or Goddesses of Corn, of Wine, of Oil, or the like, they never sought to, because never accustomed to sow, to plant, or reap. But whether they used not to pray for good success in their hunt, or in skirmishing with their rude neighbours, or amongst themselves, is more than can be determined from Tacitus censure, interserted as it seems rather to please the Reader, than seriously to impeach them of any greater crime or more loathsome disease, than usually haunts men of their constitution or condition. As of the mighty and noble, so of those vile and despised creatures, which continue their circular and slothful range from house to house (liking best to live (as these late mentioned Barbarians did) from hand to mouth,) not many there be which give any just proof of their calling. The sense of God and his goodness is in most of them stupid and dull, save only when hunger and thirst, or hope of an alms instantly craved by them in his name, and usually granted by others for his sake, shall whet or quicken it. But as well in life spiritual as in corporal, fewer by much, (though to many) lose their stomaches through extreme penury or long fasting, then there be of such as spoil or dead their taste by continual fullness. As, long or hard want doth sometimes starve; so the perenniall current of wealth, of peace, or ease, with other outward blessings, doth usually drown all sense or notion of that goodness, whence these and all other good things flow. Did that part of the Moon which is next us always shine, we should have less occasion to inquire, and greater difficulty to determine, whether the light it hath, were derived from the Sun. Generally, such effects as admit interruption in their existence sooner lead us unto the true knowledge of their first and immediate causes, then if they enjoyed permanent duration. A 
* Ista vices magis in nobis excitant sensum divina bonitatis, quam conti●●●● tenor falicitatis, quo nos in●briat: tum enim bona cognoscimus postquam amisimus. Praesentium oritur tadium, absentium excitatur desiderium. Coppen. in Psal. 136 vers. 23, 24.  body subject to some vicissitude of sickness better discerns what causeth health, than he whose health hath been perpetual. And this advantage he hath again that though a disease, in itself equally grievous, do assault him, yet is it less assisted by impatience: From former experience he is better enabled to see what did him hurt, and what is likely to do him good, and as it were nurtured to expect a change.  
5. The best diet then to avoid this morbus fatuus, whose fits come upon us as well by fullness as by vacuity, is that which Solomon hath prescribed. Give me not poverty, nor riches: feed me with food convenient for me, lest I be full and deny thee and say, Who is the Lord? or least I be poor and steal, and take the name of my God in vain 
* Prov. 30. ver. 8, 9 : Yet neither can mediocrity of fortunes without moderate desires, nor vicissitude of want, unless the soul be inwardly purged, much avail. Our minds may be much set on little matters, and our desires of others prosperity (especially the flourishing estate of the Weal public, wherein we live a poor contented private life) may be too stiff and peremptory. Now such is the blindness of our corrupted nature, such is our partiality towards our own desires (though of others welfare) as will hardly suffer us to distinguish that which is absolutely good, from that which seems best to us, as for the present we stand affected. From these originals, minds by nature or education in their kind devout, but subject withal to stiff and settled desires of mutable and transitory good, being either divorced from delights, whereon they have long doted, or frustrated of those hopes, for whose accomplishment they have solicited divine powers with great earnestness and importunity, are most obnoxious to such impulsions as throw men into Atheism and irreligion. These diseases were scarce known or heard of amongst the Romans, so long as their state after recovery from many crazes and sore wounds received dail●●●crease, by means (which in their observation might have challenged greatest praise for their prudent care of public good) more than humane, but after it once (contrary to all politic expectation) began to reel and totter, and threaten ruin to the best pillars it had left to support it: these and the like querulous mutterings began to assay her most ingenuous and devoutest children; 
Heu faciles dare summa Deos, 
Lucanus.  eademque tueri Difficiles!  
Ah facile Gods to rear up states to greatest height,  
But most averse to keep them so upreared, upright!  But much worse than these (it seems by Cottaes' complaint) were more frequent in corrupt minds a little before. If the gods (saith he) have a care of mankind, they should in reason make all men good; or if not so: at least, tender the hap and welfare of such as are good indeed. Why then were the two noble valorous and victorious Scipios oppressed in Spain by the perfidious Carthaginians? A great number of worthy Patriots he there reckons beside; all, either exiled or slain by their turbulent and factious enemies, or (which was worse than death to a Roman spirit) beholden to tyrants for their lives and fortunes. Another Poet not long after the uttering of this complaint, (perhaps moved thereto by the indignity of Tully's untimely death,) ingenuously acknowledgeth the like distrust of divine providence in himself, as Tully had vented under the person of Cotta: 

* Ovid.  Dum rapiunt mala fata bonos, ignoscite fasso,  
Solicitor nulles esse putare Deos.  
What oft I think, once let me say,  
Whilst bad Fates take best men away;  
I am provoked Gods to disclaim,  
For Gods should give death better aim.  The like cogitations did work more desperately in such as had been more deeply interessed in Pompey's faction, after they saw so many noble Senators (worthy in their judgement, to have been honoured like gods, after death) deprived of all funeral rites and exequys; whilst the dead relics of mere carcases, whilst they lived, of parasitical mecanicks, or devoted instruments of tyrannical lust, were graced with Princely Monuments. The very sight of these, did by a kind of Antiperistasis revive and sublimate the former offences taken against their gods, for the indignities done unto their Nobles: 
Marmoreo Licinus tumulo iacet, at Cato parvo,  
Pompeius' nullo: Quis putet esse Deos?  
Base Licinus hath a pompous Tomb,  
of gaudy marble stone:  
Wise Cato but a foolish one,  
the mighty Pompey none.  
Yet all this while we dream of Gods,  
and dream we do I wis:  
For Gods are none; or if there be,  
how can they suffer this?   
6. That vengeance belonged unto God was another branch of the general notion engraft by nature in the hearts of Heathen. And if he did not show himself an awful judge and avenger of prodigious cruelties, which ordinary laws could not redress, this neglect of duty (as they took it) made them bolder with jupiter himself, than the poor woman was with the Emperor, that asked him, 
* Mentimur regnare jorem Lucan.  Why then dost then reign if thou be not at leisure to hear my cause. They questioned whether jupiter reigned indeed or were but a name without authority, unless he gave instant proof of his powerful wrath or displeasure, against such as displeased them most. Idem erat non esse & non apparere. A perfect Character of this passion hath the sweet Tragedian expressed in Ulysses, led into the Cyclops den as a sheep unto the shambles. After his orisons to his sovereign Lady Pallas, he thus concludes with jupiter Hospitalies' himself: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eurip: Cyclops.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
O jove: no jove nor stranger's God in true esteem:  
Unless my woeful case thou see, and me redeem.   
7. The Psalmists complaint is much more moderate, yet such as argues his faith to have been assaulted, though not quailed with like distrust; 
a Psal. 44. v. 22 etc.  For thy sake are we killed all the day long; we are counted as sheep for the slaughter. Awake, why sleepest thou O Lord, arise cast us not off for ever. Wherefore hidest thou thy face, and forgettest our affliction and our oppression. For our soul is bowed down to the dust, our belly cleaveth unto the earth. Arise for our help, and redeem us for thy mercy's sake. 
b Psal. 94. v. 1.  O Lord God, to whom vengeance belongeth, O God to whom vengeance belongeth show thyself. Pettish desires of private hopes contrived with greatest policy, and solicited with all possible care and industry, finally crossed, brought many Heathens (as yet they do sundry Christians) unto a point of Atheism somewhat short of the former, yet as dangerous for any professed Disciple of Christ to harbour at; usually discovered in bitter exclamations against fates, ill luck, or fortune. But many discontented speeches in both kinds, proceed oftimes from the heat and impulsion of present passion; whose frequent interposition often caused all former apprehensions of the divine providence or goodness, to vanish, as unevennesse of ground makes travellers lose the sight of steeples or turrets, which they lately beheld. But as these present themselves again unto their view, as soon as they ascend, unto the former level; so is it likely many of these querulous Romans, did resume their wont persuasions of divine powers, and their favour towards mankind; after their turbulent thoughts begun to settle, and their disquieted minds recover their natural seat or station. Others more blinded by obstinacy, did finally mistrust all former apprehensions (being neither clear nor perfectly observed) for mere fancies; as weak or dim sights, usually suspect, whether they truly did see such things as in far distances appeared by short and sudden glymses, or their eyes did but dazzle.  
8. But all in this place we intended, was to search out the original, if not of all, yet of some more principal branches of habituate, and obdurate Atheism: unto which search, this observation of indulgence to violent passions, or pettishness of hopeful desires not satisfied, was thus far pertinent; that these do settle men, otherwise by nature, and education not irreligious, in the very dregs of these impieties. Nor is man, as was lately intimated, like unto inanimate creatures, whose natural disposition, or inclination cannot be prejudiced by custom. Stones though they be moved a thousand times one way, their aptitude notwithstanding unto such motion is no way greater in the last course, then in the first. far otherwise it is with man, who as he hath natural apprehensions of goodness, so hath he inclinations unto evil no less imbred, or natural; the strength of whose bent to burst out into all ungodliness is always increased by their actual motions, unless reason exercise her authority over them, either by substracting their incernall nutriment, or by preventing outward occasions which provoke them, or by taking them at best advantage (when they have spent themselves) in the retire. Not thus prevented or controlled in time, the habits which naturally result from frequency of their outrage, may come to be no less stiff than they are violent. The manner how these fits of passion grow into such grievous rooted diseases, is, as if we should imagine a stone by often moving downwards, every time to retain some one, or few, until it had at length incorporated all those degrees of gravitation, which naturally accrue in the motion, into its permanent weight: so as laid in a just balance the settled sway of it should be as great, as the actual force of its wont descent; perpetually able to counterpoise as heavy, and massy a body, as the fall of it from an high tower (supposing it had fallen into the opposite scale) could have stirred or elevated. Of all passions, such as work inwardly are most dangerous; because their growth is insensible, and unobservable. Such are fretting jealousies, ambitious discontents, eagerness of revenge, or other desires overmatched with impotency of effecting them. Generally all grievances, which have no vent; without which humane affections, like to liquors kept in close vessels, or nipped glasses secretly multiply their natural strength. 
Strangulat inclusus dolour, atque exaestuat intus:  
Cogitur & vires multiplicare suas.  As all passions obscure the understanding for the present: so the settling of them into habits brings a perpetual blindness upon the soul, always breeding either obdurate Atheism, pernicious Heresy, or Idolatry.   

CHAPTER V.  
Of habituated or settled Atheism. Why this disease was not so Epidemical in ancient as in latter times. Of the disposition or temper from which irreligion or incogitancy of divine powers (which is the first and lowest branch of Atheism) usually springs.  
1. THE Pharisee, though for his conversation and civil carriage precise and strict in respect of most his ancestors, did yet exceed them farther in hardness of heart, than he came short of them in outrageousness of passion. The sight of our Saviour's miracles, and experience of his good life, would (I am persuaded) sooner have won the most Idolatrous, or boisterous of his forefathers; than him or his sober associates unto true belief. From consideration of this his temper, besides other inducements, I have elsewhere observed, people ancient (whether in respect of the general course of the world, or of succession in several kingdoms) to have been usually more rash, and impetuous in their attempts, but not so settled in resolutions, which were impious, as their successors in time are, and have been. The bent of their nature did sway a larger compass, and (to use the Mathematicians dialect) described a greater circle by it actual motions. Hence were they more easily drawn by the peculiar enticements of those times to greater outrages, than men of their rank commonly by ordinary temptations now are. Howbeit for the same reason they were more quickly reclaimed by such corrections, as move not our minds once set amiss.  
2. And this in part may be the reason why Atheism was not so habituated, nor the denial, or doubt of divine providence so stiff in them, as in the irreligious of our days. Consonant hereto are the causes before assigned of posterities mistrusting the reports of antiquity; unto which we may add this observation, not altogether the same with them, nor quite different: The visible characters of this great book of nature were of old more legible; the external significations of divine power more sensible, and apt to imprint their meaning: both purposely suited to the disposition of the world's nonage, which for secular cunning, or artificial observation was for the most part rude and childish in respect of those times, and Countries, wherein Atheism through man's curiosity came to full height and growth.  
3. Those Mariners with whom jonas sailed, in calling every man unto his God, and rousing their sleepy passenger to join in prayer with them, did no more, than many of their profession in this age upon like exigences do. A raging sea will cause the natural notions of God and goodness to work in such as have taken little or no notice of them by land; as one upon this experiment wittily descants: Qui nescit orare, discat navigare. But few of our time would trouble themselves in such perplexity, with searching out the causes of sudden storms, or if they did, the causes ordinarily assigned by the experimental Weather-wizard, or natural Philosopher, would content them. Fewer I think would make enquiry for whose special sin their common prayers for deliverance were not heard; seeing God daily accustometh us to like repulses in particular dangers: the oftener no doubt, because we examine not our hearts with like diligence in like extremities, nor pour forth our souls with such fervency, as these Mariners did. Their resolution to find out the author of their ill success, as josuah did achan's, by lot, persuades me the observations of grace, and nature did not then jar so much, as now they do; They, saith the Psalmist, that go down to the Sea in ships; 
Psal. 107.23, 24. etc.  that do business in great waters; These see the works of the Lord, and his wonders in the deep: for he commandeth and raiseth the stormy wind: which lifteth up the waves thereof: They mount up to the heaven: and they go down again to the depths: their soul is melted because of trouble. They reel to and fro, and stagger like a drunken man; and are at their wit's end. Then they cry unto the Lord in their trouble, and he bringeth them out of their dristresses. He maketh the storm a calm: so that the waves thereof are still. The like good lessons had been communicated, at least to the wiser and more sober sort of Heathens, (such as these Mariners were) by the remarkable experiments of those times. And their arrival at their desired haven was attributed not to their Pilots skill, or good structure of their ships, but to the mercy of their gods, as the Psalmist having so good matter to work upon as these, and the like known experiments in that Psalm above others, reiterates his pathetical invitations to joy and sacred thanksgiving. Oh that men would praise the Lord for his goodness: 
Ver. 31, 32.  and for his wonderful works to the children of men. Let them exalt him also in the congregation of the people, and praise him in the assembly of the Elders.  
4. Or if the parties, whose reformation I seek, distrust ●his story of these Heathen Mariners devotion, and the issue; because not related by any Heathenish writers; Xenophons' observation shall justify mine, he thought it no disparagement to the valour, but rather an argument of that noble General's wisdom, whom he had chosen as a real pattern for posterities imitation, that he had fruitfully improved those experiments of religious navigators favour with God, and good success unto the discipline of War. Cyrus (saith this 
a So under correction I have good reason to esteem him, albeit Tully as mere a child in Eastern antiquities as mature in Roman Oratory, otherwise censure him.  Historian) made account the religion, and piety of his soldiers would be profitable unto him, herein following their resolution, who upon good reason choose rather to sail with men known to be religious, than with such as are suspected to have committed some impiety 
b Cyrus' ipse religiosam suorum pietatem sibi quoque utilem ducehat esse, quum rationemeandem sequeretur, quam illi, qui certo iudicio cum religiosis potius, quam cum iis, qui designasse aliquid impiè videntur, navigare maluns. Zenoph. de Instit. Cyri. hist. lib 8. . The manifold deliverances of sea faring men (more devout than skilful in approach of danger) publicly testified by their solemn thanksgiving, and pictures consecrated to the memory of such mercy as they had found, did furnish another Heathen with arguments to evince the providence of divine powers, and their flexible ears unto unfeigned prayers; The quick reply of his adversary, More have perished that have not been painted, whether uttered by way of disputation, in jest, or out of former resolution, or good earnest, was not so witty, as sophistical. For, that the supplications of as many, which had perished and were no where painted, were not heard; this ratheir proves their demerits had made them uncapable of that favour which others found, than any way disproveth the former conclusion, that these were favoured by divine providence. Nor can the miscarriage of ten thousands prejudice the truth of one's confession, whose escape could not be attributed to his skill, or the working of second causes, but unto some latent disposer of their combinations; which did appoint the limits, times, and opportunities of their working or ceasing. And this divine disposal was more conspicuous when the interposition of man's industry, or inventions for his own good, was less; 
Vide Coppen in Psal. 10. v. 14. col. 169.  God then supplied the defect of artificial cunning in every kind by such eminent and outstretched branches of his providence, as we see yet over shadow children and men scarce masters of themselves, whom danger often approacheth but seizeth not on them, though most enable to make resistance.  
5. But after the world was grown ripe in judgement and experimental inventions, the Lord did alter those legible and conspicuous characters of the common book of nature fitted for the use of children, or elementary scholars, and set forth a newer and perfecter edition of his sacred will, b●● in letters less legible to beginners. Now, as his written word revealed (in the Gospel especially) contains a far more exquisite model of his incomprehensible wisdom, than in former ages had been manifested; so doth it requite more mature, more diligent, and observant readers: otherwise as many weak brains, by light or confused tempering with artificial terms, which they are not able to master or digest, utterly poison common sense; so we by negligent, irreverent or careless hearing, reading, or meditating on these great mysteries of the spirit, shall quite extinguish that general light of nature which did shine unto the heathen; and by disuse forget to read the book of God's visible creatures. Such notwithstanding is the preposterousness of humane choice, whereto the old serpent still enticeth us, that although it be the first rudiment of Christian Religion to renounce that worldly carefulness wherewith the minds of best Heathens were overgrown: yet no age or people since the world began, did wilfully trouble themselves with more matters or more impertinent to the main point whereat all aim, than we Christians of these times do. What would the Heathens say that should compare our practice with our principles? surely those Christians seek to imprison their souls in those thickets, wherein man as their writings teach, first lost all sight of heaven, of God, and goodness. Or if God's word did not; the different faces of times, and characters of men that lived in them, set forth unto us by Heathen writers, may inform us that Atheism and irreligion had never grown to such maturity as to propaga●● their seed unto posterity, but from those two principal roots. First, the intricate perplexities & uncessant cares wherewith the managing of most humane affairs was daily more and more involed, through multiplicity of inventions and solicitous inquisition after worldly means supposed as necessary for every man to make himself by, or in one kind or other to outstrip his neighbour: the second, an intemperate affectation of perfection in arts or sciences, unto which once invented or enlarged men attribute more than was besiting and more to themselves than was their due for inventing and enlarging them. In both they rob God of much honour, willingly ascribed unto him by the ancient, who still acknowledged the first principles of those arts (in whose propagation posterity gloried, as if themselves had been petty gods) to have proceeded from the divine powers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fortune befriendeth Art, was but the solecism of degenerate ages; such rules as the ancients light upon by chance, they knew not how, did so naturally imprint a feeling of the finger of God thus guiding their thoughts, that they instantly sacrificed, not to their own wits, but to the unknown suggestors of these inventions, which in the first teachers of arts or experiments were indeed true revelations; what latter ages called fortune or blind chance, primary antiquity instiled God; and ages much declining from ancient innocency and devotion took blind chance or fortune for a Goddess.  
6. The branch which issues from the former root, is in respect of true belief of the Godhead rather defective than contradictory, and resembles that defect or want which in Arts we term Ignorantiam purae negationis; as the other positive contradicting, or malignant Atheism, doth, Ignorantiam pravae dispositionis. Unto the imputations of this Atheism, which consists in mere carelessness, and incogitancy, many are justly liable, which never perhaps so much as in their secret thoughts expressly deny the Godhead, or divine providence; but rather have some surmise of their existence. But this blossom comes to no proof, because it springs not from the internal notion in graffed by nature in their hearts (whose growth the cares of life do quickly choke) but is acqui'rd by custom, unwitting assent, or consonancy to others asseverations with whom they converse. This customary believer, or careful worldlings careless temper in matters spiritual, is like to a man in a dead sleep, or so drowsy that he apprehends no impression of any phantasms, yet can answer yes or no to any that urges him with a question. Briefly the utmost degree of belief that men thus buried in cares of this world have of the Deity, is no better than such idle persuasions of love to Christ and Christianity, as have been observed in the former book. The only ground of it in many, did they well observe it, is their unwillingness to be accounted what indeed they are, mere Atheists, a title displeasing to such as live amongst professed Christians. To charge a man, though on a sudden with matters distasteful, will extort● peremptory denial of that whereto he had formerly been altogether indifferent, as knowing nothing either for it or against it. As what soldier is there of better spirit which hearing his Countrymen vpbrayded with cowardice, or his Country blemished with treacherous base infamous dealing, would not undertake to make good the contrary with his body against the obiecter; albeit altogether ignorant, what domestic and foreign unpartial Chronicles had testified to his prejudice concerning the carriage of the impeached proceedings. The more peremptory the one were in avouching, the more confident the other would be in disclaiming the crime objected. But should a practical head skilful in humouring such an hot brain, strike in with them aright, and by way of sociable and friendly conference, insinuate plausible reasons to misperswade him of his Countrymen's deserved praise; (which in general, to believe he had better positive reasons than to deny the former particular imputations) a lesser matter than loss of good fellowship would make him willing to let all controversy fall, or put it off with a jest. Should we thus resolutely charge the most grovelling minded earthworm this day breathing, with open shame for never looking up to heaven, for living without a God in this present world; we might perhaps provoke him to pollute his first positive and serious thoughts of his creator with false and fearful oaths in his name, that he had thought on him, that he feared and loved him ever before, as much as others. But with greater cunning than can be matched with any skill of man can the old serpent insinuate himself into our most secret thoughts, and covertly fortify our inclinations toward such baits as he hath laid, always watching opportunities of pushing them, whether he sees them most inclined for his advantage. Finally, by this sleight he works the wisest of worldly men to confess that to him, ere they be aware, with their hearts; which with their lips they would deny before men, even unto death, whiles urged with it under the style of disgrace. Or if he cannot thus far work them; he puts fair colours of discretion upon indifferency for positive resolutions, whether there be a God or no, or whether it goeth better with him that serveth, or with him that serves him not.  
7. And albeit either the strength of intended argument, or casual occurrents of some strange mishaps befalling others by means more than humane, may often rouse some actual and express acknowledgement of a divine providence in this worldling: yet these imaginations coming once to opposition with his stiff desires, or being counterpoised with fresh proposals of Satan's riddles, or instantly dispelled as utterly as if they had never been conceived. His belief then of this first Atticle in the Creed is at the best no better than his was of the soul's immortality, which held it as true so long as Plato's book of this argument was in his hand, but let the truth slip out of his mind as soon as he laid the book aside, or had not the Philosopher's reasons in his eye; what shall we think of him then as of an Atheist, or as a true believer? No man holdeth it any point of wisdom to attribute much unto a miser's oath in matters of gain, yet he that is ready to swear falsely by his God, doth in this taking lose his former belief of him, if any he had. For perjury is the natural brood of Atheism, sometime best known by the parent's name, though now it hath changed his coat, and covered itself with protestations of Christianity, renouncing nature with the tongue, as it doth the Deity in the heart. juvenal condemns a generation of Naturalists in his time as more Atheistical and periurous than Rome formerly had known: 

juvenal. satire. 13.  Sunt qui in fortunae iam casibus omnia ponunt,  
Et mundum nullo credunt rectore moveri;  
Naturâ volvente vices & lucis & anni,  
Atque ideo intrepidi quaecunque altaria iurant.  
Some now there be, that deem the world by slippery Chance doth slide,  
That days and years do run their round, without or rule or guide,  
Sieve Nature and dame Fortune's Wheel: and hence sans shame or fear  
Of God or Man, by Altars all they desperately do swear.   
8. This careless Neutralist holdeth the same correspondency between the true Christian and the Heathenish Idolater or Infidel, that Mongrels do with the divers Countries between whose waste borders they have been so promiscuously brought up, that no man knows to whether people they belong, usually traffiking with both without profession of absolute alleigeance or personal service to either, save only as private occasions or opportunities shall induce them. The contradicting Atheists are as half Antipodes to the Neutralist, and full Antipodes to true Christians. Their seat is darkness always destitute of the Sun, seldom partaker of any twilight. To impel the one sort as far from truth as may be, and the other no farther than the mid way between it, and the most opposite error, is alike behooveful to Satan's purpose: a great part of whose chief cunning is to suit his temptations to men's several dispositions Now some men there be of heavier mettle, who as they have minds perpetually touched with hopes of gain; so their gain is not gotten by gluts or heaps, but receives a slow and constant increase by continual cares and pains. These if he can but bring to this kind of incogitant Atheism, or dull ignorance of God and his goodness, he hath as much as he desires of them. Those whom he labours to malignant or disputing Atheism, have usually such nimble wits, and resolutions (until they settle upon their lees) so ticklish; that did he suffer them to hover a while betwixt light and darkness, they would quickly turn upon that level whence the right aspect of heaven and heavenly powers is taken. But, lest having this liberty of trying all, they should come to fasten on that which is best; His policy is to cast them so far, one wrong way or other in youth, that either they shall have no thought or inclination to retire in mature age, or no strength left when they grow old to recover the miscarriages of fresh and lively motions. To sway themselves that way which nature first inclined them, or grace doth call them, is not easy to be attempted, almost impossible to be effected by men that have been long fettered in some link of social lust or other filthiness; by men whose minds have been perpetually enwrapped in the curiosities of their proud imaginations. Those are the two special snares whereby God's enemy detains stirring spirits in the dregs of contradicting Atheism. But the men of whom we now speak such as have wedded their souls to the earth, & count toiling and moiling in gainful businesses greatest pleasures, are (as the tempter knows) of a clean contrary constitution; apt they are not to move many ways, either upward or downward, but only to waggle to and fro within a narrow compass: without whose lists should he tempt them to outray much in any notorious dissoluteness, outrageous villainy or open blasphemy; the uncouthness of their distemper procured by these unnatural motions, might happily admonish them in good time to seek a medicine. The only means he hath herein to prevent them is continually to feed this their deadly disease so kindly and gently as it shall never bewray any danger, until they be passed all possibility of recovery. They go to Hell as in a lethargy or deep slumber. Much what to this purpose it is in other parts of these comments observed, that the equable moral temper, which never altars much from itself, is most obnoxious to final miscarriage; because seldom so fiercely assaulted by the enemy as to occasion any extraordinary terror of conscience. And it is the less assaulted, because it seldom or lightly rebels against him. Now men never much affrighted with the danger wherein all by nature stand, nor inflamed with love of a better Country than they enjoy, cannot address themselves to any resolute or speedy departure out of the territories of civil moralities, within which if Satan hold us, he makes full reckoning of us as of his civil or natural subjects; and this, as 
* Hostis noster quanto magis nos sibi rebellare conspicit, tanto amplius expugnare contendit; eos enim pulsare negligit, quos quieto iure se possidere sentit. Gregor. Homil.  S. Gregory observes, is the reason why many are not molested by him.   

CHAPTER VI.  
Of Disputative Atheism; denial of the Godhead, or divine providence; with the several curiosities which occasion it.  
1. Foreign supportance is seldom rejected by deserved fame, and men of no deserts always seek to underprop their ruinous reputation or groundless praise; some by the place which they hold, or by the society wherein they live; others by their ancestors, birth, or education; many, by the subject of their thoughts, or worthiness of matters which they unworthily handle. To profess noble sciences, or (at the most) to have taken degree in any, is ground enough for some men to raise themselves far above such, as but yesterday were their full equals; or to stand upon terms of comparison with the best. And few there be of their own Coat, that would not willingly yield to them what thus they challenge as their due, would they show themselves either able or willing to repay that credit and estimation to the common profession, which like bankrupts or decayed Merchants, they are enforced either to borrow or beg from it as from the public stock. For all of us are glad to see our own profession graced or exalted; the rather, because we hold it not safe to have our heights measured only by our personal stature, unless withal we take in, the advantage of the ground whereon we stand.  
2. A second main stem of habituated Atheism arose (as was lately intimated) from this partial desire in professors, to establish the sovereignty of those arts or faculties wherein they were best seen or most delighted. And the best means for advancing or establishing their sovereignty, was, to extend the limits of their wont authority by reducing all or most effects to their principles; as great Lawyers strive to bring most causes to those Courts, wherein their practice or authority is greatest. Another principal vein, serving to feed the disease whereto this partial and intemperate appetite of curious artists ministered first matter, we may (if we mistake not) fitly derive from a general aptitude of the humane soul, to take impression from those objects with which it is most familiar; and to judge of others by their correspondency with these. Hence as solicitors seeking after means conducible to any end, usually interceps our desires or intentions of the end itself, for whose sake only the means in reason were to be sought: so doth the curious speculation of creatures visible divert the minds of many from the invisible creator unto whom the fight of these by nature not misleveled by inordinate or unwieldy appetites would direct all. And our general facility to believe with speed what we much affect or strongly desire, brings forth peculiar pronesses in the professors of several arts to frame universal rules (whether negative or affirmative) from broken and imperfect inductions. Now the power and wisdom of God being especially manifested in the works of creation, in the disposition of things created, and in matters manageable by humane wit or consultation; Satan by his sophistical skill to work upon the pride of man's hart, hath erected three main pillars of Atheism or irreligion, as so many counter sorts to oppugn our belief or acknowledgement of the divine providence, in the three subjects mentioned. Many natural Philosophers out of a partial desire to magnify their own faculty, observing none brought forth without a mother, nothing generated, without pre-existent seed or matter, forth with concludes the course of things natural which we daily see to have been the same from everlasting; that generation had no beginning, that corruption can have no ending. The imperfection of this induction, and the overreaching inference which some in this kind have framed from a Maxim most true in a sense most impertinent; [Ex nihilo nihil fit] falls in our way again in the Article of creation. The Astronomer likewise finding the influence of stars by experience to have great force in this inferior world, seeks to extend their dominion over humane actions or consultations; as if all matters of state or private life were by their conventicles or conjunctions authentically predetermined without possibility of repeal. And thus as the Moon eclipseth the Sun, or lower Planets sometimes hide the higher, so have the Sun, the Moon and Host of heaven excluded his sight from approaching unto the Father of lights. Or if through them he can discern the truth of his existence, or see some glimpses of his general attributes: yet the eyes of his mind are so dazzled with contemplation of their effects, that as the Sunbeams put on the hue of coloured glasses, through which they shine: so doth the sweet disposition of divine providence appear to him in the similitude of stoical fate or star gazing conjectures. The politician again noting many which profess their steadfast relying upon God's providence either often to miss of what they have sought, or never attaining to that whereto he thinks they should in reason and by example of the whole world aspire, strait way collects, The world hath no economical guide or overseer, but that every man may be his own carver of good hap or fortunes. And seeing all things (as he imagineth) revolve by uncertain chance; to appropriate some part of blind fortune's store unto themselves, to such as have wit to watch their opportunities, will be as easy as for a thief to catch a prey in a tumult, or for soldiers to rifle unguarded villages, or houses which no man looks unto. This kind of Atheism often participates with the two former. For such events as manifest the power of God, the politic Atheist usually ascribes to fortune, fate, or nature: such as rightly observed set forth his wisdom, he reduceth them to the mysteries of his own act. These errors incident to the Astronomer and Politician with the false inductions to persuade them, shall by God's assistance be rectified in the Article of divine providence.  
3 Many not overswayed by affection to any peculiar faculty whereto they were above others engaged, became most fools of all by curious prying into others folly. By no other means were Protagoras, Diagoras (and perchance the crew of Epicures) brought, either to deny there was any divine power at all, or else to think it so uncertain, as men should not trouble their wits about it, than by contemplating the multitude of errors concerning the Gods or vanity of heathen men amongst whom they lived; many holding opinions about the Deity so diverse, that some must needs be false; and the best (to an observant speculator) but ridiculous. The great dissension (saith Tully) amongst the learned in such importancies enforceth such as think they have attained to some certainty in this point to reel and stagger. Tully. 1. lib: de nature. Deorum. From the same infirmity of Nature many Christians this day living, are flexible to a branch of Atheism very dangerous and much laboured by jesuitical disputes, all addressed to evince this universal negative [there can be no certainty of private persuasions about the truth or true sense of Scriptures] by representing the variety of ancient heresies or differences amongst modern professors. The Jesuits propension to this persuasion is but a relic of the abovementioned Heathen Romans disposition, more apt perchance to be impelled unto absolute Atheism, by how much the multitude of their false Gods had been increased. For having long sought (as it were in policy) to win the gods of every Nation they knew unto their faction; and amongst all, finding none able to support their reeling state, or prevent the working mischiefs of civil discord; they first began generally to suspect there were no gods, or all Religion to be vain. But the manifestation of the son of God and daily increase of true Religion, quickly revived the dead notion of divine powers in these Heathens, and enforced them to adhere to their wont Gods, in hope the truth revealed (which was to evil doers very offensive) might by their help quickly be extinguished. Nor did they want the broken inductions of Antiquaries or Philosophers to work a prejudice, or disesteem of Christian faith. The Christians, saith 
a Post haec Celsus opinatur nos qui comprehensum damnatumque supplicio colimus, idem facere quod Geteses qui Zamoluim venerantur, & Cilieas qui Mopsum, & Arcananas qui Amphilochum, et Thebanos qui Amphiaeram & Lebadienses qui Trophonium: quos omnes inunerito nobiscum conferri declarabiums etc. Origen. contra Celsum. lib. 3.  Celsus, which adore a person comprehended and put to death, do but as the barbarous Geteses which worship Zamolxis, or as the Cilicians do Mopsus, the Achernanians Amphilochus, the Thebans Amphiaras, and the Lebadij Triphonius. It was to him no doubt a point of wisdom and matter of glory to be so well seen in foreign Antiquities, as not to believe the new fangled devices of rude and illiterate Galileans.  
4. Had not Chronologers noted a greater distance of time between them, than any one man's age (since the Flood at least) could fill up; I should have thought Rabsakeh had spit Celsus out of his mouth. No son can be more like to his father, than the ones irreligious induction against the son of God is to the others Atheistical collections for infringing the omnipotency of God the Father. Obey not Ezechiah (saith Rabsakeh to the besieged Inhabitants of jerusalem) when he deceiveth you, saying the Lord will deliver us. Hath any of the gods of the nations delivered at all his land out of the hand of the King of Assyria? Where are the gods of Hamath and of Arpad? Where are the gods of Sepharuaim, Henah and juah? have they delivered Samaria out of my hand? Who are they among all the gods of the Countries that have delivered their Country out of mine hand, that the Lord should deliver jerusalem out of mine hand? This was a common place so plausible in those times, that the proud Assyrians took the universality of their prosperous success as a sure note that the true Church, if any there were, was amongst them; that Ezechiah and his subjects were but rebellious schismatics, and their pretended piety but stubborn folly or hypocrisy. And Zenacharib himself when he sent the second embassage to Ezechiah, hath no better argument to impeach the omnipotent power whereon he trusted, than the former induction stuffed only with some few more examples of fresh memory. Thus shall ye speak to Ezechiah King of judah, saying; 
2 King. 19.10, 11, 12.  Let not thy god in whom thou trustest deceive thee, saying, jerusalem shall not be delivered into the hand of the King of Assyria, behold thou hast heard what the Kings of Assyria have done to all lands by destroying them utterly, and shalt thou be delivered? Have the gods of the nations delivered them whom my Father hath destroyed, as Gozan and Haran and Rezeph and the children of Eden which were in Thelassar? Where is the King of Hamath, etc. In like manner when the old fornicator in the comedy had abused the notion of God's providence in disposing of Lots, to fortify his hopes of good luck in an evil cause: not the Hypothesis only but the Thesis itself or general Maxim, which Solomon had left registered in fitter terms, [The lot is cast into the lap, but the disposition thereof is the Lords] is disproved by his officious slave from the multitude of experiences of men, whose confident reliance on their gods had been defeated: 

* Plautus in Casina. Act. 2. scen. 5.  Quid si sors aliter, quam voles, evenerit.  
Benedice, dis sum fretus, deos superabimus.  
Abode well, and have well, on the Gods I am bold,  
They favour such as trust them, I Ken them of old, saith the Master.  
Non ego istuc verbum emsitim titi vilitio,  
Nam omnes mortales Deis suat freti: sed tamen  
vidi ego dis fretos soepe multos decipi.  
Tush that's a saw, which with waste thrums I would not buy,  
Not one there is that cannot thus on th' Gods rely,  
Yet such I have known full mightily deceived perdie.   
5. This kind of Argument Satan knows to be most forcible in all ages for working Atheism or Infidelity in such as detest nothing more than to be held silly or credulous. To this purpose in former ages he hath had his false wonders to discredit all reports of true miracles: and in these latter hath wrought many otherwise famous for no good qualities, to counterfeit possessions by unclean spirits, that men out of their observation of such gulleries, or distaste of those impostors persons, might begin to suspect the Evangelicall story of imposture. To some degree or other of like impious resolutions, doth the natural pride of heart, or strength of inordinate desires, solicit most men of better parts or place. Confident wits joining with curiosity of diving into secrets of what kind soever, not able to find what they have long sought, are easily drawn to believe it is no where to be found; for who should sooner find it then they? In this conjunction of the former propension to overreach ourselves in gathering the product of delightful inductions, and of this jealousy, lest others by God's graces might excel our natural parts, fall out many fearful eclipses; which though they utterly obscure not the whole glory of the Godhead, yet they often bereave us of the illumination of his providence, or influence of graces; suspected by many in heat of emulation and opposition, to be but fancies. As what man almost is there that hath overtopped others by height of place, which will acknowledge any of his inferiors (though never liable to the least suspicion of such cunning tricks, as he may be daily taken with, and will not stick to maintain as lawful) to be more sincere than himself; not that he always mistrusts other men's present protestations, or professed resolutions for tendering the safety of their consciences, to be but feigned; but these he imagines would alter with change of place; from whose height every man would learn (as he hath done) either to discern wont strictness to be but unexperienced scrupulosity, or in charity to esteem such blemishes as appear great in little ones, to be but little in great ones. And it may be, curious observance of bad patterns set by others, first emboldened him to adventure upon like courses. Thus finally from experience of their own, and inspection of others liberty in matters disputable, or rather in unpartial judgements, damnable: the worldly minded labour to make up this complete induction; That such strictness or sincerity of life as some would profess, is, in these latter days but an affected fancy, a shadow or picture taken from the ancient, whereunto no substance can now be found proportionable. To suspect antiquity of fabulositie or hypocrisy, is a degree of Atheism whereunto ordinary pride or emulation, (unless joined with cutiositie) can hardly impel them, because few enter comparison with the dead without as great danger of disgrace for the attempt, as can befall them by yielding superiority to the living, with whom they are, or can be compared for Christian integrity or sincerity. But could the opposition be as direct in the one case, as in the other; could jealousy, lest former Saints might go before them, as much exasperate their proud thoughts, as preferment of their present corrivals doth; they would be more ready to give God's spirit the lie, than to take the foil: rather should divine goodness itself be denied, than any be acknowledged (simply better than themselves. Take them as they be, they differ not much from Epicurus his temper, who thought the gods were not of a gracious and benign nature, because men in his opinion, were such from imbecility only; more sottish was his collection to prove the gods had humane bodies, because he never had seen a reasonable or intelligent mind but in such bodies. For, as Tully well replies, he should by the same reason have denied them to have either body, soul, or being, in as much as they had been unto him always invisible. Thus to conclude, whilst men of proud minds and unsincere are so backward to believe any better things by others than they know by themselves, or their consorts, they prove themselves to be neither wiser nor honester than he that said in his heart, There is no God. Though Nabals be not their proper names, yet foolishness is with them: and if all be as they are, all are corrupt, all are abominable, all without understanding, without God, whose people they eat up as a man would eat bread, making a mock of the poor because the Lord is his trust. Consonant to this secret language of these polypragmaticall ambitious politic hearts, were the collections, which their cousin Nabal uttered with his lips. Having known perhaps some fugitive servants in his time, he can hardly persuade himself that David's messengers were any better than vagrant persons, worthy to be laid fast by the heels for demanding a deed of charity on their master's behalf at his hands. Or admitting they be his true servants, why what is David? or who is the son of Ishai? what excellency is either in father or son? Would either of them take their bread, their water and flesh, which they had killed for their sheerers, and send it to him by men whom they know not whence they were? 1 Sam. 25. v. 10. In every covetous churlish proud, and ambitious mind, we may to this day observe the like promptness to suspect truth of falsehood, to put good for evil, and evil for good, to malign or vilify the best graces of God bestowed upon his servants, rather than their substance should be diminished by paying them tribute; or their reputation or worth disparaged by suffering others to tender them such respect as is due to God's faithful messengers. And if by these devices they did not hope to set themselves without the reach of their check, whose right esteem standing in direct opposition to them, would breed their reproach; the Godhead itself, the rule of goodness, should at the next push be impugned. But this is an accursed plant, which though it never grow to such height as to deny there is a God, yet may it be much more deadly than the former branches of pertinacious disputative Atheism. What it wants of them in full height or growth is more than fully contained in the deadliness of the root. The other often springs from curiosity of fancy or artificial tricks of wit, or superfluity of brain, whereas nothing but satanized affection deeply rooted in the heart could afford such store of malignant nutriment as this hellish slip must be fed with. Nor do Satan and his Angels deny there is a God, whose power they often experience to be much greater than their own. But that he is better than they are, or would be, had they his power; that he is more holy true and just, or more favourable to mankind, than they would have proved, might they have gotten that place in heaven which they sought for, is a comparison which they can in no way digest. The chief art they exercise to mislead man from the ways of truth and life, is to impeach God of falsehood, as if he would lie for his advantage as they do, without any such necessity as they have, or finally to cast such suspicious aspersions upon his laws and promises, as their incarnate instruments do upon the lives and resolutions of his Saints among whom they live. The virulent censures which these slaves of corruption vomit out, give us the true taste of their Masters loathsome rancour against God.   

CHAPTER VII.  
Of malignant Atheism. Of the original of enmity unto Godliness. That the excess of this sin doth bear witness to the truth which it oppugnes.  
1 AS there is no passion for the present more impetuous than the burning fits of incontinency: no corruption that can work such strange suffusions in the eye of reason as the smoking of fleshly lust: so is there no permanent disposition of body or soul so apt to quench or poison all natural notions of God, or religion, as dissolute intemperancy once rooted by long custom. Incontinency, as the 
* Aristotle in Ethi●.  Philosopher observes, draws us to a blindfold choice of particulars, whose universals we condemn and reject; but intemperance corrupts the very root or first principles whence all touch or conscience of good or evil springs. If temperance according to the inscription which it bears in Greek, be the nursing mother of moral prudence, or safe guardian of the mind & conscience; what other brood can be expected from dissolute intemperance but that folly of heart which so disordereth all our thoughts and actions as if there were no God to over see them. Civil wisdom in Plato's judgement may sooner entomb, than enshrine herself in bodies full stuffed twice every day, unaccustomed to lie without a bedfellow by night: and we Christians know that vigilance & abstinence are as two Ushers which bring our prayers unto God's presence. His spirit delights to dwell in breasts thus inwardly cleansed by abstinence and outwardly guarded with sobriety and watchfulness. But drunkenness and surfeiting (as a 
* Basil.  Father speaks) drives him out of the humane soul, as smoke doth Bees out of their hives; howbeit that which goes into the mouth, doth not so much offend him as that which comes out of the heart, as adulterous or unclean thoughts. Yea the heart may be undefiled with lust, and yet unqualified either for entertaining God's spirit speaking to us, or for offering up incense unto him. That God's testimony of himself, 
Exod. 19.15.  I am the Lord thy God which brought thee out of the land of Egypt might be imprinted in the Israelites senses, they are commanded not to come at their wines, when they came to hear it. And there must be a separation for a time between them whom God hath joined and made one body, that they may by fervency of abstinent prayers, be united to him in spirit. 
1 Cor. 7.5.  Strange then it is not, nor can it so seem, that social lust should have such peculiar antipathy with that holiness, which makes us capable of God's presence, without which we are but Atheists, when as matrimonial chastity consorts no better, than hath been said with the purity of Angelical life; when as the children of the resurrection (as our Saviour tells us) shall no more brook the marriage bed. Now as they which in that other world enjoy the sight of God, can have no mind of such bodily pleasures as may be lawful to mortality: so neither will the intemperate appetite of unlawful lust suffer mortality to see God in his Word, his threats, or promises. This is the will of God even our sanctification, that we should abstain from fornication, that every one should know how to possess his vessel in holiness and honour. 
1 Thes. 4.2, 3, 4.  Not in the lust of concupiscence as do the Gentiles which know not God. Ignorance of God brought forth these lusts of concupiscence in the Heathen: and the like lusts as greedily affected by Christians, breed not ignorance only, but a denial of God, or of that holiness which he is, without whose symbol no man shall ever see him.  
2. To have wrought the wise King to such gross Idolatry as he polluted his soul withal, by any other means than by tempting love of strange women, or other consorts of carnal pleasures, had been perchance a matter impossible to the great tempter himself. To have alured him in that age unto Atheism, had been bootless, when as most of the gods which he worshipped, were held as countenancers or abetters of luxury, riot, and intemperance. But now destitute of these pretended indulgences, or dispensations from supposed divine powers, by whose authority the old world was easily enticed to impurity, he labours to harden latter ages in this sin, (whereto most of us are naturally as prone as were our forefathers) by persuading them there is no true God, that will undoubtedly call them unto judgement for giving the reins to headstrong lust. Hardly can Atheism be so absolute in any, as utterly to free them from all contradiction or check of conscience whiles they wallow in uncleanness, but such contradictions, compared with the strength of opposite desires, seem to argue rather light surmises or jealousies, than any firm belief (so much as moral or natural) that there is a God, or righteous judge eternal. To hold it more probable, there is such a God or judge, than none, is the lowest degree imaginable of belief, if not rather the one extremity or ultimum non esse of infidelity or unbelief. But this strong bend of lust where it reigns, keeps men's conjectures of divine providence, or final judgement, below this pitch. As men of highest place or hautiest spirits, so desires of greatest strength are always most impatient of cross or opposition. Against them, conscience cannot mutter, but shall be as quickly put to silence, as a precise Preacher that will take upon him to reform the disorders of a dissolute Court 
* Dubium non est quia tanto quisque minus dolet, quod desint aterna; quanto magis gaudet quou adsint temporalia. Greg. in cap. 31. job. cap. 2. . For whiles the delight or solace which men take in sensual pleasures exceeds (without comparison) all sense or feeling of any spiritual joy: they cannot but wish to exchange their remote hopes of the one, for quiet fruition of the other, & once possessed with eager desires there might be no King in Israel, but that every man without any fear of after reckonings might do what seemed good in his own eyes: their often longing to have it so, easily impels them to think it is so; for miseri facile credunt, quae volunt: and this conceit once entertained sets lose the sensual appetite to run its course without a curb: so doth presumption of uncontroleable liberty still whet the taste or sense of wont pleasures which have been formerly abated by restraint. Lastly, from experience of this change and manifest improovement of accustomed delights, necessarily ariseth a detestation or loathing of all scrupulosity, as chief enemy to their greatest good. Thus they fall from one mischief to another, until their consciences become cauterised with the flames of lust, and being past all feeling, they give themselves over unto lasciviousness, to work all uncleanness with greediness 
* Ephes. 4.18, 19 .  
3. All dissolute behaviour is dangerous, and serves as fuel to this infernal fire, which will excruciate that soul after death, whose conscience it sears in this life: but that is much worse which is matched with haughty vastness of mind, for the most part transfused from gluttonish appetite, or the Epicurean disposition. As Boars and Bulls or other creatures by nature or breeding tame, only through hugeness of body or fullness of plight, grow often wild, fierce, or mankene: so men from a like disposition of body or indulgence to brutish appetites, come to a giantly temper of mind, ready to proclaim war against heaven and heavenly powers. What shall we think the Giants were (saith 
* Lib. 1. Saturnae. cap. 20.  Macrobius,) but a wicked generation of men which denied the gods, who for this reason were thought to have attempted their deposition from their heavenly thrones. He was not pacified (saith a better Writer) towards the old Giants, who fell away in the strength of their foolishness. Hence the same Author prays jointly against these sister sins and twins of hell; 
Ecclus, 16. ●.  O Lord father and God of my life leave me not in their imagination, neither give me a proud look, but turn away from thy servant a Giantly mind. Take from me vain hope and concupiscence, and retain him in obedience that desireth continually to serve thee. Let not the greediness of the belly, nor lust of the flesh hold me, and give not me thy servant over to an impudent or giantly mind 
* Eccl●s 23. v. 4, 5, 6. . This he prays against, was the very temper of the Cyclops, as Homer and Euripides have pictured them. After Ulysses and his mates had besought the Giant to be good unto them for jupiters' sake the supposed protector of the helpless stranger; He answered him in this or like language. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. Odiss. lib. 9 pag. 261, 262.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
My petty guest a fool thou art,  
or sure thou com'st from far,  
Thou hop'st with names of heavenly Gods.  
the Cyclops stout to scar:  
Unto the Gods we owe no fear,  
we no observance sh●w,  
Ourselves to be as good as they,  
or better, well we know.  
For Goate-nurst love, his love or hate,  
I weigh it not a whit,  
Nor thee nor thine for him I'll spare,  
but as I think it fit.  His picture as Euripides hath taken it, is more Giantly vast. For he paints him proclaiming his belly to be the only or greatest God, unto whose sacrifice the fruits & increase of the earth are due by title so sovereign, as neither heaven nor earth could withdraw or detain them. Speeches altogether as unsavoury will the belly-servers of our time belch out, though not directly against God (because they live not in an Anarchy destitute of humane laws as the Cyclops did) yet against the messengers of his sacred will revealed for their salvation, whiles we dehort them from these shameful courses wherein they glory to their destruction. And albeit they use no such express form of liturgy, as did the Cyclops while they sacrifice to their bellies: yet S. Paul's testimony is express, that their belly is their God 
* Phil. 3.19. . And of the two Priests or grand sacrificers to this domestic Idol; the dry Glutton (me thinks) resembles the Land-serpent, as his brother the beastly Drunkard doth the Watersnake. This latter is more unsightly and ugly to the eye; the former more noisome and venomous to religious society. His enmity against the Woman's seed more deadly, but less avoidable, because the working of his poison is less offensive and more secret.  
4. Simple Atheism consists in an equilibration of the mind, brought as it were so to hang in its own light, as it cannot see whether way to incline, but hoovers in the middle with Diagoras, de Dijs non habeo quid dicam, etc. Concerning the Gods I have nothing to say for them, or against them. Howbeit to men thus minded it seems the safest course lite pendente, to sacrifice only to their own desires, and to hold God's part by sequestration. The curious or disputing Atheist strives to draw himself down a little below this level, by matching the attractions of divine goodness with the motions of his own imaginations. But the malignancy of this Atheism which ariseth from combination of the late mentioned distempers, may grow so great, as to turn the notions of good and evil topsie turvie: transposing these inclinations which nature hath set on heaven and heavenly things, towards hell. As all inordinate affections, more or less, abate or countersway our propensions unto goodness; so the excess of such as are most malignant, bring the soul to an utter distaste or loathing of whatsoever is truly good, and to delight in doing mischief. Now the very procurers or advancers of mischief much affected, shall be deified with rites and titles due to God alone, as it were in factious opposition to the holy spirit. The same unwieldy or vast desires of sensual pleasures or contentments, which disenables men to distinguish that which is truly good, from that which seemeth best to their distempers, will with the same facility draw them blindfold to a like sinister or preposterous choice of their patroness. As the truly godly, worship the true God, because his greatness is so good to all; so unto these wicked or malignant Imps, That shall be Lord, That shall be God, whatsoever it be which they esteem their greatest good, or under whose protection they may quietly possess what they already enjoy. We see it too often experienced, that stubborn desires of lucre, honour, lust, or revenge, draw men destitute of other means for accomplishing their hopes, unto express and wilful compacts with Devils, or performances of sacrifices to infernal powers. The observant Poet makes juno speak, as great Personages in like remediless crosses, usually resolve: Flectere si nequeo superos, Acheronta movebo. 
Virgil.  nor doth the language of that other, ought vary from the common practice of forlorn hopes, suggested by vast desires: 
— Vos mihi manes 
Idem.   
Este boni, quoniam superis aversa voluntas.  If these and the like prayers or wishes of heathen supplicants found grateful success, their second edition in plain English was thus: 
What Heavens have marred, whiles Hell amends,  
Fiends go for Gods, and Gods for Fiends.   
5. With many men otherwise of sober disposition, only too much wedded to the world, or to their own wills, a sorcerers charm will be as acceptable, as a godly prayer, so the event ensuing give present content or satisfaction to their desires. Yet many Atheists (as 
* Vasquez in primampartem, quest. 2. artic. 3. disp. 20. cap. 4. num. 10.  Vasques counts it a point of special observation) upon wicked practices, sometimes recoil, and come to believe there is a God or guide of nature, by evident experience of magic feats, far surpassing the power of man, or creatures visible.  
6. It seems to me an object worthy deeper speculation of the observant, that albeit some Atheists may so far abortivate, or dead the seeds of religion sown in their souls, as that they shall never bring forth any express thought, or live apprehension of their Creator; yet can they not utterly evacuate nature of their remainder. Either in their speeches, actions, or resolutions, they still bewray some corrupt relics of celestial infusions. And as wine and strong waters, which through ill keeping, have lost their native force and proper relish, become most loathsome & unpleasant; so the imbred notions of God and godliness after they be themselves tainted, do sublimate the corruptions of nature (with which they mingle) into a kind of rancour more than naturally irreligious, such as the Psalmist calls the poison of Asps. In all the contentious quarrels usually picked by dissolute and godless persons against men of religious and unspotted life, there appears a root of bitterness supernatural or diabolical. The piety that shines in the one, the other holds in execration, and persecuteth with such a kind of zealous hate as true piety doth execrable villainies. If they be men of better place which be thus badly minded, they exact respect and duty in such strains of passion, as if it were sacrilege to deny it them; albeit in other cases nothing to them is sacred, or worthy of religious esteem. The threats likewise of revenge breathed out by them in their braver humours, are usually besprinkled with some flowing notions of a divine Majesty, whereof in this humour only they are apprehensive; because the personal offence committed against their dignities, cannot seem so great as they desire to make them, without deriving Gods right or sovereignty upon themselves, or making him sharer in their wrongs.  
7. Of some affinity, or rather of the self same progeny with this observation, is that sweet discourse of S. Austin, wherein he proves the desire of peace to be so deeply implanted in every man's soul, as spirits most turbulent and unquiet can never utterly shake it of, but rather of necessity (though preposterously) follow it, even in such seditious and tumultuous broils as wilfully and causelessly they have kindled. 
Quis milvus quamtumlibet solitariùs rapinis non circumuolat: non coniugium c●pulat, ●idum congerit, ●ua confovet, pullos alit, & quasi cum sua matre familiâs societatem domesticam, quanta potest pace conservat, etc. Aug. de Civit. Dei. lib. 19 cap 12. Omnis homo etiam belligerando pa●em requirit, nemo autem bellum pacificando. Nam etilli qui pacem in qua sunt perturbare volunt: non pacem oderunt, sed came pro arbitrio suo cupiunt commutari. Non ergo ut sit pax volunt, sed ut casit, quam ●olunt. Aug. ibidem.  What Kite is there so much addicted to solitude in soaring after his prey, which hath not his mate, whom he helps in hatching and cherishing their common brood, which preserves not the laws of domestic society with his female consort, with as great peace as he can? How much more is man led by the laws of nature to maintain peace as far as in him lieth with all men: when as even wicked and naughty men, will fight for the welfare of them and theirs: and would (if it were possible) that all men and all things else might do them service, unless they conspire together for their peace, either through love or fear? Thus doth pride though preposterously imitate God, it hateth equality with all fellow creatures under God, but seeks to exercise dominion over them in God's stead. So than it hates that just peace which is of God, and loves its own unrighteous peace, but not to love some one kind of peace or other it cannot choose. For 〈◊〉 is so contrary to nature, as to 〈◊〉 out all print of nature's laws. Those (as the same Father adds) which disturb the peace wherein they live, do not simply hate peace, but rather covet to change it at their pleasure. It is not their will then to have no peace, but to have such peace as they will. In like manner, the Fool of Fools (the irreligious Politician) when he wisheth in his heart there might be no God, desires himself might be as God. The observances which he exacts of his inferiors are many times such, as natural reason not infatuated may easily discover to belong unto a greater power than he is capable of, whose authority he abuseth as ungracious servants do their gracious Lords and Masters.   

CHAP. VIII.  
Means for preventing infection of Atheism or irreligion▪ In what temper or constitution of mind, the ingraffed notion of God and goodness doth best prosper. That affliction gives understanding in matters sacred, with the reasons why it doth so.  
1. THe chief causes of Atheism being discovered, the means to prevent it cannot be difficult and these consist in this ●iple care: First, To preserve the heart, or fountain pure & clean from all mixture of earth or dregs of lust, in which the image of God either cannot be imprinted, or will quickly be defaced. Secondly, To keep it calm and free from agitation of boisterous or tumultuous passions, whereby the representation of impressions acquired, or naturally inherent, are always hindered. Thirdly, To avoid the intangling love of wrangling arts, whose impertinent curious disquisitions, wooven for the most part, with obscure perplexed terms s●re as a cataract upon the eye of reason, intercepting its rays from piercing into the heart; that, being a deep into whose bottom ordinary sights without these helps as well for right proposal or representation of the object, as for the right qualification of the faculty, cannot dive. To the set the Reader may add the qualities before required for the right growth of faith 
* justifying faith. Section the last. . Whatsoever hindereth it must needs hinder all belief of the true God▪ and whatsoever is available for furthering it, must needs be alike available for raising belief of God's existence, his goodness, or other attributes. But of that purity of heart, wherein the right and perfect representation of the divine nature is only seen, we are to speak more particularly in the last part of this Treatise.  
2. Besides avoidance of these general encumbrances, a peculiar disposition or temper there is, wherein the common notion of the Deity or divine power gives a more sensible Crisis of its inherence in our soul. The nature of which disposition cannot better be expressed, than by a temper contrary to the giantly vastness of mind, or unrelenting stubbornness of heart. It is well observed by the 
* Hearts in his trial of Wits.  Examiner of wits, that he which is by nature unapprehensive of danger, is nearer allied unto foolhardiness than to fortitude; seeing the truly valorous, will in many cases be afraid, though not affrighted out of their wits, or farther dejected than occasions require. Howbeit the valour itself so much magnified amongst the Heathen, or with the world to this day, is no fit consort for Christian humility, rather to be reckoned amongst the mighty things which God hath purposed to confound, than with the weak which he hath chosen to confound them. The true reason why it was so much extolled above other virtues, was not (the great 
* Aristotle in his Problems.  Philosopher being judge) because it was by nature better, or did internally more beautify the party's minds where in it rested, but because it did much benefit others. The disposition which now we see●e, is somewhat lower, more apprehensive of death, of danger, or other humane infirmities▪ apt to be stricken with fear at consciousness of internal evils, than to be driven upon imminent perils by popular Fame. To the framing of this middle temper between ●elation of mind and timorous dejection, was that Counsel of Cyprian directed, Vt cognoscere Deum possis, te ante cognosce. Nothing is farther from us (saith a learned Writer) than we are from ourselves; and naughty men (as Seneca saith) are every where, beside with themselves; yet the farther from ourselves we are, the farther we are from our God. Therefore saith God by the Prophet Esay; Hear you that are a far of. And in the language of Solomon in his purest thoughts, 
2 Chron. cap. 6. vers. 37, 38.  to turn to our own hearts, and to turn to the Lord with our hearts, are of equivalent signification. Now to know ourselves (as Tully observes) binds us, as well to a modest esteem of our own worth, or (to speak more Christianlike) of our place amongst God's creatures, as to a notice of our infirmities. Too much dejection (as S. Cyprian concludes) disposeth to Idolatry, as Ingenuous fear doth to the knowledge of the true God. Howbeit of such devotion, as the Heathens had, fear (it seems) was the mother: hence (perhaps) were they so observant first to offer placatory sacrifices to such Gods as might do them harm, & afterward propitiatory sacrifices to those of whom they expected good. Observabant Antiqui in sacrificijs, ut antè adversos placarent, et postea propitios invocarent 
* Gyraldus Syntag. 17. . Thus much, if best Grammarians are to be believed, is curiously charactarized unto us by the Roman Poet, who (as this late Writer complains) was much better seen in Heathen rites, than Christian Divines are in the mysteries of sacrifices offered unto the true God. For instance to our present purpose, when Aenaeas and his followers had resolved to offer sacrifice for a fair Wind and merry passage towards Candie, they offer first to Neptune, then to Apollo; to the stormy winter, before the sweet spring Winds: 

Virg. Aeveid. lib. 3.  Ergo agite, & divum ducunt quâ iussa, sequamur:  
Placemus ventos, & Gnosia regna petamus.  
Nec longo distant cursu (modò Iupiter adsit)  
Tertia lux classem Cretaeis sistet in oris.  
Sic fatus, meritos aris mactavit honores,  
Taurum Neptuno, taurum tibi pulcher Apollo,  
Nigram Hyemi pecudem, zephyris felicibus albam.  Again when Dido wooed the Gods with sacrifices to further her intended marriage with Aeneas: though juno were the first in her intention and esteem, as being finally to bless the Match; yet she begins with Ceres whom she feared would be most averse as detesting all marriage for the stealth of her daughter, married against her will; and in the next place with Apollo, who never had wife himself; and therefore bore no great affection unto marriage. 

Virg. Aeneid. lib. 4.  Principio delubra adeunt, pacemque per arras  
Exquirunt: mactant lectas de more bidentes  
Frugiferae Cereri, Phoeboque, patrique Lyaeo:  
junoni ante omnes, cui vincla iugalia curae.  The sum of these, and like instances, is, That fear was the beginning of such wisdom, as the Heathens had concerning divine powers. Not Ignorance, but Fear was the Mother of their devotion.  
3. There is no sinew of carnal strength, but secretly lifts up the heart, and sometimes the hand and voice, against the God of our strength and health. Might Caligula whensoever it thundered, have had the opportunity of scouting into a place, as well fenced by nature as the Cyclops den, he would have thought as little, or lightly, as the vast Giant did of the great God, whom he never thought of but with fear; whom he never feared, save when he spoke to him in this terrible language, which yet would have stricken small terror through thick rocks, into such a brawny heart, as the anatomy of the Cyclops representeth, 
Vide Euripid. Cyclops.  who thought so much of the noise as came to his cares, might easily be counter-blasted with the like within. Minds altogether as giantly, and vast, are often lodged in bodies not half so huge. What is wanting to the supportance of such security in personal strength and greatness, is made up by multitude of consorts; As imagine a garrison of good fellows, so qualified, as Syracides prayed he never might be, should meet in a nook or sconce, as well guarded against storm and tempest, and as well stored with victuals as was the Cyclops cave; what other note might be expected whiles good liquor lasted, but let the Welkin roar. The best vent we can give to this natural pride that makes us thus prone to blasphemy, would be to make our infirmities the chief matter of our glory or boasting.  
4. As the fear of God is the beginning of wisdom, so the beginning of this fear, is from a temper apprehensive of terrors represented in his creatures. Primus in orbe Deos fecit timor, was a speech uttered by an audacious Harebrain in a furious passion; no marvel if it did overlash. The present advice of the Oracle did contradict his foolhardy desire of war, and to persuade his desperate companions the ominous signs related, were but pretended by the Prophet; He calls the original of Religion in question, as if divine powers had no true subsistence, but were represented only by glimmering fear, or faintheartedness. And faint-hearted he counted all, that were not so furious as himself. But unto this suspicion, ingenuous fear had not been liable, unless common experience had taught him, or the Poet which painted him in this humour, that men in perplexities, unexpected troubles, or fears, (in humane censure) remediless, are usually most mindful of God. Extremities, indeed cause the natural notions, which are ingraffed in our hearts to work: they imprint not the opinion or persuasion of Religion. But it is a fallacy too 
* See the 5. Section of this Book, the last Chapter.  familiar unto sober thoughts, even in their accurate disquisitions of nature's secrets, to esteem that as the total cause, or first producer, which sets nature only a working, or doth but cherish or manifest effects truly pre-existent, though latent. Perchance the letting out of a little hot blood, or some other more grievous print of divine punishment, would have restored the Bedlam to his right mind, so as others might have taken out that lesson from him, which Pliny the younger did from his sick friend, not much unlike to that of our Apostle; When I am weak, then am I strong. 
a Nuper me cu●usdam amici languor admonuit, optimos esse nos dum infirmi sumus. Quem eniminsirmun aut avaritia aut libido solicitat? non amoribus seruit, non appetit honores, opes negligit, & quantulumcunque ut relicturus, satis habet tunc Deos: tunc hominem esse se memini● invidet nemini, neminemmir atur, neminem despicit, ac ne sermonibus quidem malignis aut attendit, aut alitur, balinea imaginatur & fontes: Haec summa curarum summa votorum, molemque in posterum & pinguem si contingat evadere, hoc est, innoxiam beatamque destinat vitam, Possum ergo quod pluribus verbis, pluribus etiam voluminibus Philosophi docere conantur, ipse breviter tibi mihique praecipere, ut tales esse sani perseveremus, quales nos futuros profitemur infirmi. Plin. Epistola 26. ad Maximum. lib. 7.  The languishment of a certain friend (saith this Author) hath taught me of late, that we are best men when we are sickly; what sick man is tempted with avarice or lust? he is not subject to love, or greedy of honour, wealth he contemns, how little soever he hath, it sufficeth him, being shortly to leave it. Then he remembers there be Gods, that he himself is but a man; he envies no man, he admires no man, he despiseth no man; maligning speeches neither win his attention, nor please his inclination; his imagination runs on baths or fountains: This is the chief of his care, the prime of his desires, if it please God he may recover his former health and plight, he purposeth an harmless and an happy life. What Philosophers labour to teach us in many words, yea in many volumes, I can comprehend in this short precept; Let us persevere such in health, as we promise to be in our sickness. That this Heathen while thus well minded otherwise, should be so mindful of his God, is a very pregnant proof from the effect, that the natural ingraffed notions of the Deity proportionably increase or wane with the notions of moral good or evil. The cause hereof is more apparent, from that essential link or combination, which is between the conceit of vice and virtue, and the conceit of a judgement after this life, wherein different estates shall be awarded to the virtuous and to the vicious; hence the true apprehension of the one naturally draws out an undoubted apprehension of the other, unless the understanding be unattentive or perverted. For that any thing should be so simply good, as a man might not upon sundry respects abjure the practice of it; or ought so absolutely evil, as upon no terms it might be embraced, unless we grant the soul to be immortal & capable of misery and happiness in another world, is an imagination unfitting the capacity of brutish or mere sensitive creatures, as shall be showed by God's assistance in the Article of final judgement.  
5. That sickness and other crosses or calamities are best teachers of such good lessons, as Pliny's forementioned friend had learned from them, Elihu long before him had observed: whose observation includes thus much withal, that such as will not be taught by these instructions, are condemned for truants and non-proficients in the school of Nature, Virtue, or Religion, that is, for Hypocrites and men unsound at the heart. For if the root or seed of moral goodness remain sound, the Maxim holds always true, [maturant aspera mentem] Adversity is like an harvest Sun, it ripeneth the mind to bring forth fruits of repentance. He withdraweth not his eyes from the righteous; but with Kings are they on the throne, yea he doth establish them for ever, and they are exalted. And if they be bound in fetters, and be holden in cords of affliction, than he showeth them their work, and their transgressions, that they have exceeded. He openeth also their ear to discipline, and commandeth that they return from iniquity. If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures. But if they obey not, they shall perish by the sword, and they shall dye without knowledge: but the Hypocrites in heart heap up wrath; they cry not when he bindeth them 
* job. 36. ver 7. etc. . The truth as well of Pliny's, as of Elihues' observation is presupposed by most of God's Prophets, with whom it is usual to upbraid his people with brutish stupidity and hardness of heart; to brand them with the note of ungracious children, for not returning unto the Lord in their distress: as if to continue in wont sins or riotous courses, after such sensible and real proclamations to desist, were open rebellion against God. Senselessness of pains in extreme agonies, doth not more certainly prognosticate death of body, or decay of bodily life and spirits, than impenitency in affliction doth a desperate estate of soul. For the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. Therefore the Lord will cut off from Israel head and tail, branch and rush in one day 
* Isaiah 9 v. 13, 14. . And in that day did the Lord God of Hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth. And behold joy, and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine: let us eat and drink for to morrow we shall dye. And it was revealed in mine ears by the Lord of Hosts; surely this iniquity shall not be purged from you, till ye die, saith the Lord God of Hosts 
* Isaiah 22. v. 12, 13, 14. .  
6. The reason of this truth itself thus testified by three ranks of witnesses, is not obscure in their Philosophy, to whom I most accord; who teach that the seeds of all truth are sown by God's hand in the humane soul, and differ only in reference or denomination from our desires of knowledge indefinitely taken. As to our first parents, so unto us, when we first come unto the use of reason, knowledge itself, and for its own sake, seemeth sweet and welcome; whether it be of things good or evil, we much respect not. But this desire of knowledge, which in respect of actual apprehension is indifferent, neither set upon good nor evil, is usually taken up by actual or experimental knowledge of things evil, or so unprofitable, that our inclinations or adherences unto them, either countersway our inclinations unto goodness, or choke our apprehensions of things truly good. Now after our hopes of enjoying such sense-pleasing objects, be by affliction or calamity cut of: the soul which hath not been indissolubly wedded unto them or already given over by God unto a reprobate sense, hath more liberty than before it had, to retire into itself, and being freed from the attractive force of allurements, unto the vanities of the world, the Devil, or flesh: the natural or implanted seeds of goodness recover life and strength, and begin to sprout out into apprehensions, either in loathing their former courses, or in seeking after better. And every least part or degree of goodness truly apprehended, bringeth forth an apprehension of the author or fountain, whence it floweth, that is, of the divine nature. 
* Psal. 30. ver. 6, 7, 8.  In my prosperity I said, I shall never be moved. Lord by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled. I cried to thee, O Lord: and unto the Lord I made my supplication. It may seem strange to our first considerations, as Calvin with some 
a Sicut onim Ferrum quod diuturna quiete rubiginem contraxit, accommodari ad nullos usus potest, nisi in ignem coniectum recoquatur & malleo contundatur: sic post quam semel pravaluit securitas carnis, nemo alacriter animam ad Deum attollit, nisi cruce maceratus & probè subactus. Mollerus in Psal. 30 9  others upon this place observe, that God should enlighten David's eyes by hiding his face from him, without the light of whose countenance, even knowledge itself is no better than darkness. But so it is, that prosperity doth oftentimes infatuate the best men, and adversity maketh bad men wise. The saying is authentic, though the Author be Apocryphal, 
* Baruc. cap. 3. vers. 1.  Anima in angustijs & spiritus anxius clamat ad te. O Lord God almighty, God of Israel, the soul in Anguish, the troubled spirit cryeth unto thee. So is that other, Castigatio tua disciplina est eye; Thy chastisement is their instruction. 
Cogor hic meinor abilem historiam refer. Accidit nobis in diversario quodam coenantibus, ut profanus Dei contemptor sermons nostros de spe coelestis vitae deridens, subinde ludibrium hoc evomeret, Coelum Coeli Domino Illic repente correptus diris torminibus coepit vociferari, O Deus, O Deus: atque ut erat patulo gutture, boatu suo replebat totum canaculum. Ego qui in eum seve è excandueram, perrexi meo more, stomackosè denuncians ut tunc saltim fentiret non impunè Deo illudi. Vnus ex convivis, qui hodie adhuc superstes est, homo probus & religiosus, sed tamen facetus, hac opportunitate in alium finam usus est: Tune Deum invocas? an Philosophiae tua oblitus es? cur non in suo coelo finis quief●ere? Et quot es ille tonabat, O D●us, hic alter subsannans regerebat, ubi nunc est illud tuum, Coelum coeli Domino? Ac tunc quid in l●vatus est: sed quodreliquum 〈◊〉 vitae, in suis impuris sordibus transegit.  Calvin hath a memorable story of a profane Companion, that in his jollity abused these words of the Prophet; The heaven, even the heavens are the Lords: but the earth hath he given to the children of men. Psal. 115. vers. 16. The use or application which this wretch hence made, was, that God had as little to do with him here on earth, as he had to do with God in heaven. But presently being taken with a sudden gripe or pang, he cried out, O God, O God. Yet this short affliction did not give him perfect understanding, for afterwards, he returned again unto his vomit and wallowing in his wont uncleanness. This relation of Calvines', serveth as a testimony to confirm the truth of Tertullians' observation, which serves 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 pravis circumscripta, licet libidinibus et concupiscentijs evigorata, licet falsis Dijs exancillata, cum tamen resipiscit, ut ex crapula, ut ex somno, ut ex aliqua valetudine, & sanitatem suam patitur, Deum nominat, hoc solo quia proprie, verus hic unus Deus, bonus & magnus, Et quod Deus dederit, omnium vox est. judicem 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. 
* Tertullianus Apolog. adversus Gentes. cap. ●7.  Shall I prove unto you (there is but one God) from his manifold works by which we are preserved and sustained, with which we are refreshed, yea by which we are astonished? or shall I prove the same truth by the testimony of the Soul itself, which though it be kept under by the prison of the body, though surrounded by naughty and dissolute education, though enfeebled by lust and evil concupiscence, though enslaved to false Gods: yet when she returns unto herself out of 
* Vide annocationes Ludovici de La Cerda in hunc locum.  distempers (surfeit) sleep or other infirmity, and enjoys some gleams of health, she calls on God without addition of other titles, because this God which she calls upon, is truly one, truly good, and truly great. What God shall award, is a speech rise in every man's mouth: unto this God, the Soul appeals as unto her judge. God he sees, to God I commend my cause, Let God determine of me or for me. A worthy testimony that the Soul is naturally Christian. Finally, the Soul whiles she acts these or the like parts looketh not to the Capitol (the imagined seat of such Gods as the Romans worshipped) but up to Heaven as knowing the seat of the living God, from whom and whence she is descended. Many other authorities which might here be avouched to the same purpose, do sufficiently argue, that the multiplicity of Gods, was a conceit, or imagination seated or hatched only in the brain; that even the very Heathens themselves which worshipped many Gods, and would have maintained their profession of such service in opposition to their adversaries unto death; being throughly pinched with calamity, or occasioned to look seriously into their own hearts▪ did usually tender their supplications unto the Deity, or divine power itself, which filleth all places with his presence, whose tribunal is in heaven. Seeing anguish of soul, contrition of spirit, or (generally) affliction, cause natural notions of God and goodness, formerly imprisoned in the earthly or fleshly part of this old man, to shoot forth and present themselves to our apprehensions; in case, no calamity or affliction do befall us, we are voluntarily to consort with others, whom God hath touched with his heavy hand, or as Solomon adviseth us, to visit the house of mourning, more than the house of mirth. Or in case the Lord vouchsafe not to send these his severer visitors, either to us, or to our neighbours; yet he always gives us liberty, to invite another guest in afflictions room, which expects no costly or curious entertainment; fasting I mean; now to fast according to the prescript of God's law, is to afflict our souls.   

CHAPTER IX.  
In what respects supernatural grace or faith infused is necessary to the right belief of these truths, which may in part, be certainly known by diligent search of natural reason.  
1. But if to nature not blinded by vain 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 Deity be clear and evident: the habit of supernatural assent unto the first Article of this Creed, may seem either altogether superfluous, or not very necessary. Unto this difficulty proposed in terms more general, (whether faith may be of objects otherwise evident and exactly known) some schoolmen acutely thus reply; He that by reasons demonstrative knows this or other like truths believed, that there is one God, and no more, which hath created the world: may, (notwithstanding the evidence of motives necessitating his will to this assent,) either doubt, or deem it a truth very obscure and unevident, whether God ever revealed thus much; otherwise, than by the common light of Nature, or helps of Art. Consequently to their divinity, they might reduce the resolution of the difficulty proposed to fewer terms and more constant, thus, [the habit of faith or supernatural assent is not necessary to ascertain us that the matters believed by us, are in themselves true (seeing this much (as is supposed) may be proved by reasons more evident than faith, which is always of objects unevident (at least wise as apprehended by us) but to assure us, that their truth was testified or avouched by God, whose testimony cannot be known but by his express word written or spoken.  
2. But if our former assertion [that our knowledge of any object cannot be more certain than it is evident] be orthodoxal: he that could demonstrate any Article of belief, should be more beholding to the evidence of Art or demonstration, than to the supernatural habit of unevident faith. Wherefore with better consonancy to former discussions, and (if we be not in both mistaken) unto the truth we may thus resolve the doubt proposed. The necessary existence of a Godhead or supreme cause with the possibility of other things believed, may be indefinitely known by light of Nature or demonstration; but so much of these or any Article in this Creed contained; as every Christian must believe, or (which is all one) the exact form of any one Articles entire truth, can never be known by Art or Nature, but only by God's word revealed, or the internal testimony of his spirit refashioning his decayed image in men's hearts, according to the pattern wherein they were first created. That the resurrection (though this truth to corrupt nature seems most difficult) is not impossible, yea that it is impossible there should not be a resurrection or judgement after death, may be demonstrated; but that the wicked shall rise to torments, the righteous to joy & glory everlasting, is a stream of life which naturally springs not within the circuit of the heavens; it must be infused from above.  
3. The natural man left to himself, or using mere spectacles of art, yea though admitted to the glass of God's word, will always in one point or other conceive amiss of the Deity, and transform the incorruptible nature into the similitude of corruption. Yet further, admitting the natural man might attain unto an exact model or right proportion of faith, and assent unto the objects themselves rightly conceived, as evident and most certain, whilst their truth were oppugned only by speculative contradiction: yet these persuasions would quickly vanish, and his assent once assaulted with grievous tentations of the flesh, or suggestions framed by Satan, forthwith recoil. Unto every Article then in this Creed, faith infused by the spirit of God, is necessary in two respects. First, for framing an entire exact form of things believed. Secondly, for quickening or fortifying our assent unto them as good in the practice, against all assaults of the Devil, world, or flesh. Or more briefly; it is necessary both for refashioning and reviving the decayed image of God in our souls. Or, to notify the manner of our renovation by the manner of creation: the ingraffed notion is the matter or subject, 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 mass, which was first without form though created by him. The indefinite truth of this notion, which is the subject, whereon (as the spirits instrument) we are to work, will better appear from the consent of the Heathen: the original of whose errors or misconceipts about the essence, unity or nature of the Godhead, will direct us for the right fashioning of his image in ourselves.  
4. But as it is the safest course for any man, to make trial of his skill at foils, before he adventure to give proof of his valour at sharp▪ so it will be behooveful for us in the next place to observe the original of misapprehensions or misleadings of the Imagination in matters ordinary and secular, wherein error is usually greater than the loss, that we may be the better provided for preventing the like in matters sacred, wherein error is always accompanied with danger; wherein finally to lose the way is utterly to lose ourselves.    

SECTION. II.  
Containing the original manner of right apprehensions, and errors in matters natural or moral.  
THough light of Nature and consent of Nations moved 
* See Section the first, cap. the 3.  Tully to that undoubted acknowledgement of divine powers, which we mentioned before: yet when he came to discuss the nature of the Gods or Godhead in particular, the very multiplicity of opinions in this argument caused him to reel and stagger. And had we no better guide than Nature to direct us in this search, the best of us perhaps would quickly subscribe to his opinion in his Preface to that Treatise; Non sumus ij, quibus nihil ver●m esse videatur: sed ij, qui omnibus veris falsa quedam adiuncta esse dicamus, tanta similitudine, ut i● iis nulla insit certa iudicandi, & assentiendi nota. etc. We are not of their opinion which think nothing is true, but rather of theirs who think all truths have some falsehoods annexed unto them, in such cunning and suitable disguise, as there is scarce any certain rule left for discerning the one from the other. etc. Cicero ad M: Brutum de natura Deorum. lib. 1. To a mere natural man or Philosopher, it might well in the first place be questioned, how he can possibly attain by light of nature to any knowledge of things spiritual or imperceptible by sense.  

CHAPTER X.  
The several opinions of Philosophers concerning the manner how Intellection is wrought or produced: what is to be thought of intelligible forms.  
1. TWo Maxims there be in our vulgar Philosophy, which were they fully stretched according to that propriety of speech, wherein Maxims should be conceived, would sound too harsh to ordinary experience to consort well with Philosophical truth; The one, that our understanding is Similis rasa tabula, like to a plain 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 Intellective soul is like an empty room, 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. We can understand nothing, but what we hear, see, smell, touch, or taste, nothing otherwise than it appears to these senses. Doth sense then bring us in love with virtue? doth it make us hate vice? or is the shape of good and evil imprinted upon our sight, our hearing, or other organ? or how do we gather the Sun to be always splendent, though it appear red, or wanish in a foggle or dusky morning, or in the night appear not at all? To say the Active understanding doth refine the Phantasms, or representations made by the Sense from all material conditions annexed to them, as dross to mettle; as it no way meets with the former, so neither can it fully put off the latter objected inconvenience. The reply itself, were it tried by the touch as accurately as some have done it, hath no fundamental solidity of pure Philosophical truth, to commend it unto foreigners, but a bare stamp of artificial language, current only by compact in the 
* Vide Hieronymum provenzalem de sensu & sensibilibus.  Latin schools, as brass or leather tokens are in some particular places. The very inscription itself would be misliked in Greece or Athens, which never admitted any intelligible forms representative. Let such as have coined them, tell us how they should be enstamped upon our understandings by the Phantasms after the same manner, that the Phantasms are imprinted upon the senses by sensible objects? so should the understanding be a faculty as merely passive and brutish as sense, and the object of sense should be the principal agent in this work. It is true (at least in our first contemplations) (though denied by 
* Ac●arombonius, etc.  Aristotelian Interpreters of best note to be necessary in perfect Contemplators,) that as there is no actual sight or vision but by beholding colours, so non intelligimus nisi speculando phantasmata, we actually understand not, but whiles we speculate the Phantasms. Yet hence it followeth not, that as vision, so intellection should be accomplished by intromission of the refined phantasms into the understanding, but rather by extromission of the intellective rays or beams into the Fantasy. Not altogether averse from this opinion is an acute Schoolemans Interpretation of the former Axiom; Intellectum converti ad phantasmata nihil aliud est, quam movere imaginationem ad formationem Phantasmatum. Forrariensis in cap. 65. Aq contra Gentes. Admitting then the active understanding do irradiate, agitate, divide, and compose the phantasms, I would demand whether it know the things represented before it behold their representations in the fantasy? If it knew them before, it had somewhat in itself which was not commended to it by sense. Or i● no understanding be gotten but by impression of extracted phantasms or intelligible forms upon the passive understanding: seeing this extraction is wrought in the fantasy, the understanding should know no more than the fantasy doth, because it hath nothing in it which was not first in the fantasy illuminated by the active understanding: nor could it ever reject any information given in by the fantasy thus enlightened (as is supposed) by the noblest faculty of the reasonable Soul.  
2. 
* Vide Phillippum Contarenum de perfectione rerum.  Others there be who have well refuted all intelligible forms, or impressions of abstract Phantasms upon the understanding, which nevertheless by going too far against Platonical Ideas, or notions imprinted by nature, have made their own opinion (otherwise allowable) obnoxious to the former inconveniences. Actual Intellection or understanding (to their apprehensions) consists wholly in the true imitation of things presented, and then we are said to understand, when the reasonable soul, Proteus-like transforms herself into new similitudes; not when it puts on their form, as it were already made fit for her, by the active understanding and the fantasy. All this being granted, the former difficulties full remain: first, how we should rightly understand the material entities never presented by sense: secondly, how the reasonable soul should make undoubted trial, whether her own imitations of what sense presents unto her, be exact and true. The great Philosopher himself, from whose discourses the former broken Axioms are borrowed, grants that brute beasts have no sense or apprehensions of their sensitive functions, although they have oftimes a more lively sense of external objects than man hath; it is then man's peculiar to have a true sense and judgement of all his own functions, whether sensitive or intellective. This reflexed apprehensions or revise whether of sensitive impressions or intellectual functions excited by them, necessarily supposeth some rule or copy pre-existent, by which their examination should be tried. Imposble it is, this rule or copy should be taken from sense, or any actual intellection by sense occasioned; both these being to be ruled or examined by it. Regula autem est prior regulata.   

CHAP. XI.  
How far Plato's opinion may be admitted, that all Knowledge is but a kind of reminiscence, or calling that to mind which was in some sort known before.  
1. PLATO'S opinion (that all acquired science is but a kind of reminisence) though it suppose a gross error, is not altogether so erroneous, but that it may lead us unto that truth, from whose misapprehension happily it first sprung. That our souls whiles they lived (as he supposed long time they did) a single celestial life, should be plentifully furnished with all manner of knowledge, but instantly lose all by matching with these harlotry bodies; was a conceit more witty in him, than warrantable in us, unto whom God hath revealed the true reason of that Problem; the desire of whose resolution enforced him to this supposal of the Souls existence before the body. More divine we know by much then Plato could imagine any, was that knowledge wherewith our first Parent's soul though concreated with his body, was instamped. Not Aristotle himself, with the help of all the Philosophers which had gone before him, not after his laborious works the Hist. animal. could so readily have invented names for living creatures, so well expressing their several natures, as Adam (not a full day old) gave them at their first appearance. Such notwithstanding as his was, might our knowledge of all things have been, unless his fall, by God's just judgement had been our ruin. That oblivion then or obstupefaction wherein our souls as Plato dreams, are miserably drenched by their delapse into these bodily sinks of corruption, we may more truly derive from that pollution which we naturally draw from our first Parents; wherewith our souls at first commixture with our bodies are no less soiled, the characters of truth imprinted in them, no less obliterated, then if they had been perpetually soaked in them, since the first creation. All of us by nature seek after knowledge, as an inheritance whereto we think we have just title, and ancient copies (could we read them) of the original evidences which our ancestors sometimes had.  
2. For what should impel us to this solicitous search, no humane wit can divine, unless we grant some such relics or fragments of universal truth, once had but now lost, to reside yet in our collapsed natures, as oftimes run in our thoughts, whiles surprised with oblivion of some particulars which we much desire to call to mind. As we cannot call aught to mind which we have not actually and expressly known before: so is it impossible we should certainly know any things actually or expressly whose notion or Character was not in some sort formerly imprinted in our intellective faculty. Remembrance, knowledge, (express or actual) and these ingraffed notions, differ only as Adam, Seth, and Enoch did, not by nature but in manner of descent. Seth had a father as well as Enoch, yet a father not begotten by a former father, but created. In like manner, knowledge express or acquired, cannot but proceed from knowledge pre-existent, not acquired or express, but implanted & unapprehended. And as remembrance is but a reiteration of actual knowledge: so is actual knowledge but an apprehension of imprinted notions pre-existent, though latent. These two parts of Plato's assertion we must admit as absolutely true. First, We can understand nothing without us but by recourse unto these Ideall notions which are within us, not abstracted, or severed from us, as he is wrongfully charged to have taught. Secondly, As for a Master to seek his fugitive servant amongst a multitude were vain, unless he had some prenotions, marks, or notice of his shape or favour, or carried some picture drawn by others to compare with his face never seen by him before: so for us to seek the knowledge of any matters before unknown, unless we had some model or character of them framed by nature, would be altogether as bootless. Those Ideall notions whereof this Philosopher and his followers so much speak, are in true Divinity the prints or characters of truth engraven upon our souls by the finger of our Creator. And so many of these prints or relics of divine impressions, as we can distinctly hunt out, or discover, so much of God's image is renewed in us.   

CHAP. XII.  
After what manner the Ideall or ingraffed Notions are in the soul.  
1. THe difficulties whose accurate discussion would clear this whole business, are especially two: first, the manner of these notions inherence or implantations in our souls. Secondly, by what means their distinct notice or apprehensions are suggested. Their opinion which think these characters (though latent) should be in our souls after the same manner as Letters written with the juice of Onions, are in paper (though not legible) admitteth some difficulty. For were they so distinct & well severed in the soul, though not apparent; error would not be so ri●e when they appear, nor should the sense delude the understanding with such false shows or resemblances as it often obtrudes unto it: the flesh could not entice the spirit to embrace that for an undoubted and inestimable good which hath less similitude with true felicity, than a Cloud with juno. The favourers of the former opinion would perhaps reply, that the manner of the inherence of intellectual characters in the soul might in some sort be such as hath been said, though they be often mutually diffused one through another, as if two should write with the juice of Onions upon the same paper, the one not knowing what or where the other had written; or that their fashion by the souls too deep immersion in this fluxible matter might be so soiled, that they could not be read, but by confused conjectures, as letters written in moist paper; or it may be a Platonic would require some chemical purification of the soul unto 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 soul of Man though truly immortal should be of the same nature with angelical substances, which are neither apt physically to inform bodies, nor to participate of their infirmities, or to lose their first natural light, although they were imprisoned or confined within them.  
2. More pertinently to the point proposed it may be questioned whether every specifical nature, which we understand or know, have a distinct and several character answering to it in the soul. Or whether the fabric or compositure of the understanding itself includes only such a virtual similitude to the forms or essences of all things; as the organ of every sensitive faculty do to all the proper objects thereto belonging. The perception or representation of green colours is not (I take it) made upon any one part of the eye whose constitution hath more particular affinity with green then with blue or red: but the whole humour wherein vision is made, being homogeneal, 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 kind; as apt, according to every part as any, to receive the shape or image of any one colour as another. Nor doth the common sense perceive sounds and colours by two Heterogeneal parts, whereof the one doth better symbolise with hearing, the other with sight: rather the internal constitution of this faculty includes an Homogeneal aequabilitie of affinity unto both these senses.  
3. The soul of man being created after the image of God (in whom are all things) though of an indivisible and immortal nature, hath notwithstanding such a virtual similitude of all things as the eye hath of colours, the ear of sounds, or the common sense of these & other sensibles, wooven by the finger of God in its essential constitution, or internal indissoluble temper. Out of mixed bodies are drawn by art Quintessences, whose substances (though subtle and homogeneal) virtually contain the force or efficacy of many ingredients. The same proportions which these Quintessences have to their materials, hath the soul of man to all sensible creatures, of which it is the pure extract or perfection, in nature and essential qualities more resembling celestial then subluminary substances, albeit virtually including as great affinity to sublunaries as spirits or Quintessences do to their compounds out of which they were extracted. From this virtual similitude which our souls have with all things, springs our eager thirst after knowledge, which is but a desire of intimate and entire acquaintance with their nature and properties; besides which means, there is in truth no other possible for them to come acquainted with themselves. The more they understand of other things, the better they understand themselves. Hence saith the Philosopher, Intellectus cum factus fuerit omnia, intelligit seipsum, When the understanding is made all things, it understands itself. Nor could we take delight in the knowledge of any thing, unless in knowing it the soul did know itself, and become more intimate with itself. It is as truly said optimus, as proximus quisque sibi, nothing could desire its own preservation most, unless its own entity were to itself the best, and most to be desired, if it knew rightly how to enjoy itself. The reason why Simile gaudet simili, is because the actual sympathy which mutually ariseth from presence of like natures in creatures sensible or reasonable, causeth their several identities to reflect upon themselves, and each as it were to perfuse itself with its own goodness, which it liketh best, but whereof, without such mutual provocations it was unapprehensive or uncapable; nothing can rightly joy but in the right fruition or enjoyment of itself. Sense which is the foundation of pleasure, is but a redoubling of the sensitive quality or temper upon itself. Touch is but an apprehension or feeling of its own tactike qualities, being actually moved by other of the same kind. If this motion be according to nature, it is pleasant, and this pleasure is but a reflection of the move faculty upon itself, or motions fruition of itself. The delight in like manner which we reap from contemplation, is but a reflection of these virtual Ideas or internal characters, which are enstamped upon the very substance of the soul, as the colour of fire is in blades newly come out of the forge. The divine nature hath fullness of joy in himself and of himself, being all-sufficient to contemplate and entirely to enjoy his own infinite goodness, without any externals to call or occasion such reflection as we need. The Angelical natures can thus likewise reflect upon themselves and enjoy as much felicity as they contemplate of their own entity, both which they have from and in their Creator. The soul of man in as much as it hath some relics of God's image in it, must needs have some seeds of moral, besides transcendental goodness, neither of which it can of itself enjoy, because not able to reflect upon itself, or contemplate the seeds of truth and goodness imprinted in it, without the help of some externals sympathising with them & provoking them to make some Crisis of their own inherence. All the felicity any nature is capable of, is the entire uncumbred fruition of its total entity; the only means of man's fruition of himself or of his own soul, is his knowledge. The full measure then of man's felicity must consist in the mutual penetrations & embracements of entity and knowledge; when these be thus intimately and exactly commensurable according to every degree of divisibilitie which either of them hath, there can be no more addition of delight to the humane nature, than of water to a vessel full to the brim. And seeing as well our entity as knowledge doth essentially and entirely depend on God, it is impossible our joys should be full, until we see him, and ourselves in him. In this life as we know, so are we happy but in part, or rather in spe not in re, when we shall know as we are known, we shall be wholly and fully happy. In the mean time to bring our souls acquainted with other of God's works, or themselves wherein they see him darkly as in a glass, the help or ministry of sensitive informations is always or to most men necessary. For as a cunning architect may contrive the exact frame of a palace, or a Geographer the proportion or fashion of a Country in his fantasy, and yet cannot express the true conceit of either unto others but by some visible Map or Model: so although the intellective soul bear the exact similitude of all things imprinted in its substance, yet is it not able to express or represent it to itself, but by sensitive forms or phantasms, whose representation sometimes please, sometimes dislike this supreme faculty, as the apprentice his workmanship oftimes doth his Master, because not conformable to that artificial idea which he hath in his fantasy. Nor can it any way disparage this similitude that the architect, and he to whom the representation is made, are two diverse parties; for so the intellectual soul, though but one in the work of understanding, undergoes two parts; one to represent, another to judge of the representation; the latter is wholly its own. In performing the former it always useth the help and ministry of sense. We may conclude then as we began; It is impossible the understanding should be displeased with any sensitive representation, or censure of their suggestions, either as false or unperfect, unless it had some ideal rule or copy pre●●xistent, from which the disproved representations do vary. Although it cannot apprehend this copy distinctly, or discern the true figure of its own idea, until it light upon some phantasm, or sensible model, that may exactly fit or cause it reflect upon itself. Thus by touching the former difficulty as nearly and closely as we could, and this Treatise would permit, we have been enforced in a manner to grate upon the second which now presents itself to more particular and full discussion.   

CHAP. XIII.  
Of the office or service which the Fantasy performs unto the active understanding or contemplative faculty, for the right apprehension or discernement of truths specially unsensible.  
1. THe Aristotelian Maxim, Non intelligimus nisi speculando phantasmata, We do not actually and distinctly understand, but by speculation of Phantasms; no Platonic, I take it, would deny, but whether the Phantasms rouse or start the latent notions, or rather be stirred or roused themselves by the necessary connexion which the fantasy hath with the understanding, thus seeking to express or figure its own indefinite conceits, is questioned by some which deny all effluxions from objects sensible, or at least all permanent impressions of their forms, or images upon the organs of sense. Whiles sensible objects (for example, colours) are present, they grant a resultance of such a form or stamp of them in the eye, as the seal imprinteth in the wax, which notwithstanding strait way vanisheth with the removal of the object, only the sensitive faculty (in their Philosophy) being thus far acquainted with them, can transform itself at its pleasure into the same likeness again, as a cunning Actor can imitate any man's motions, speech, or gesture, whom he hath heard or seen, and the more he converseth with him, the better will his imitation be. This manner of producing phantasms I must confess is most agreeable to the usual manner of producing effects more real, which have no sensible form or shape. Thus when one yeawnes, another yeawnes, and many motions begun in one, excite the like in others, not by impressions of their forms, but by mere imitation. The blood of many beasts will rise at the sight of red colours, whose forms or images cannot be imprinted upon it, because more red than they. But blood, being like them, it is excited by their presence or representation made in the eye; and so may this form, or representation itself be only excited by the presence of the real object. In like manner may the actual motion or representation of the phantasm, excite the intellectual notion answering to it. For, the intellectual faculty, being more active than sense, may from the virtual similitude which it hath with all things, put on the actual shape of any which shall be represented, or suggested to it. The manner we may conceive to be such as if the eye could represent any colour being once named, without the presence of a real object. By this declaration we may conceive how the phantasms do raise a conceit of an higher or different nature, than they formally represent. As red colours do not only produce their own resemblance in the eye, but withal stir or move the blood; so attentive inspection of sensible effects most exactly represented in the fantasy, may engender a conceit of an invisible and latent cause, which we cannot distinctly figure or express, and yet be more ravished with the consideration of it, then with the exactest representations possible of that which caused it. The manner of our delight in this case is wrought as it were by a secret sympathy or contract not apprehended, as shall hereafter be declared. The like symptomatical conceits oftimes accompany the formal representations of mere sense; as sight of the Wolf imprints with his bodily shape a terror in the silly Lamb, whereof there can be no distinct or formal representation. So with the shape or physiognomy of some men, a secret dislike doth often insinuate itself into our fantasies, of which we can give no better reason than the Epigrammatist doth, though that no better than the Lamb perhaps could give why he flies the Wolf, could this silly creature speak: 
Non amo te (Sabidi) nec possum dicere quare,  
Hoc tantum possum dicere, non amo te.  
I love thee nought, Sabidius, ne can I tell thee why.  
'tis all I wot, I love thee not, ne can I love thee, I.   
2. It is questionable whether motion make any distinct impression, or representation upon the senses, or affect them only by concomitancy with objects properly sensible, especially with the senses of sight and touch. Howsoever it be, apprehension of time we have small or none, save only by motion; nor can we limit or bond the parts of the one but by designing some definite and constant parts of the other. He that neither dreams nor stirs whiles he sleeps by night, thinks he is but newly lain down when he awakes; whereas he that lies waking the same time, would think a short night longer than a summer's day. How the year goes about we could not tell, but by the motions of the heavens; what a year is we cannot better express, than by the Sun's revolution from some point of the Zodiac to the same; nor what a day is but by its circumvolution in a part of the Equinoctial, or other parallel circle. An hour likewise we define by the elevation of the Zodiac fifteen degrees above the Horizon. Thus the Philosopher defineth time by motion numbered or distinguished into parts, which definition notwithstanding is not essential but causal or connotative. For as place surmounts all magnitude or surface physical (seeing the highest sphere is as properly in its place as any lower) so time is transcendent to all kind of motion, and hath a conceit more abstract and metaphysical, though not easy to be expressed without motion. joshua in pursuing the Amorites lost no time by the Sun's standing still; nor should we Students gain any, albeit the heavens should double their wont pace, or the Stars elevate themselves thirty degrees in the space, a common-houre-glasse is in running. Or though both clocks and hourglasses moved twice as swiftly, as now they do, time would be the same, but so could not the distinction or apprehension of it be to us, unless we knew in what proportion their swiftness increased; certain withal that they had an equal and constant course. If upon their variation or unconstancy we should have recourse unto the motions of our own souls or bodies, or keep a perpetual account of time (as for a space Musicians do) with our hands; these would deceive us. The same motions or bodily agitations seem much longer to men well nigh wearied, than to such as are lusty or fresh. Solitariness without corporal employment seems long and tedious to illiterate souls, so doth vain jangling or toyings real or verbal to minds bend for contemplation, because in this latter case, men are enforced to take too deep notice of external motions; in the former, of their own unsettled cogitations or working fantasies. All sicknesses, pains, or eager expectations, whether of release from evils, or of accomplishing vehement desires or hopes, do double or triple the length of time in our conceit according to the excess of pains or pleasure felt or expected. The reason is because the notice of every several motion is more deep and piercing, and the motions are in a manner multiplied. In sickness there is a conflict betwixt nature and the offensive humour, both which have their several sways or motions. In expectation likewise the soul is moved two ways, and being thus affected the difference betwixt our conceit of times length, and theirs that pass the time in sport and merriment, is much what such as is between their progresses or mensurations which run the same race for length, the one directly and by a straight plain way in summer, the other by way of indenture, or in winter, or in a deep soil. All these argue time to have a nature of its own distinct from motion more abstract and immaterial. And if we consider it only indefinitely or under the general conceit of space contradistinct to distance local, the conceit of it is as familiar & obvious as of any thing sensible, but very hard to define what it is distinctly, as S. Augustine who hath sifted this point as accurately as any Philosopher could do, well observes.  
3. 
a Quid autem familiarius, & notius in loquendo commemoramus, quam tempus? Et intelligimus utique cum id loquimur, intelligimus etiam cum alio loquente id audimus. Quid ergo est tempus? Si nemo ex me quaerat, scio, si quaerenti explicare velim, nescio. Lib. Confess 11. cap. 14. Sed quomedo minuitur, aut consumitur futurum, quod nondum est? aut quomodo crescit praeteritum, quodiam non est? nisi quia in animo, qui illud agit, tria sunt. Nam expectat, & attendit, & meminit; ut id quod expectat, per id quod attendit, transeat in id quod meminerit. Quis igitur negat futura nondum esse? sed tamen iam est in animo expectatio futurorum Et quis negat praeterita iam non ess●? sed tamen adhuc est in animo memoria praeteritorum. Et quis negatpresens tempus carere spatio, qu●a in puncto praterit? sed tamen perdurat attentio, per quam pergat ●besse quod aderit. Nonigit●● longum tempus futurum quod non est; sed longum futurum, long a expectatio futuri est. Neque 〈◊〉 ●●mpus prateritum, quodnon est, sed longum prateritum, longa memoria prateriti est  What is there either more familiar or better known in ordinary discourse than time? And surely we understand ourselves when we mention it, we do not mistake others when we hear them talk of it. What then is time? If no man ask me this Question, I can tell. But if any man shall urge me to express the nature of it, I am at a stand. He finally concludes, That time future or to come cannot properly be said long, because it is not. But our expectation of it (who have souls, whose souls likewise have their true and proper duration) is long. Time past likewise is not properly long, but our memory of that which is past, and now is not, continueth still and is long 
* Vide Plotinum Eunead. 3. lib. 7. . As we could not measure or account motions, unless our souls had some internal motions, or numerable designments, nor conceive of time without an imbred sense of our own duration or extension of our existence: So neither could we understand any thing without us, unless we had some virtual similitude of them within us, as homogeneal and commensurable to their forms or essences, as our internal duration is to the duration of externals. As much as in this whole discourse we do, he did suppose which said Homo est mensura rerum omnium, Man is the measure of all things. Howbeit to the distinct expression of these internal similitudes, or latent measures of all things the correspondency of Phantasms either borrowed from sense, or framed by imitation of sensibles, wherewith our souls have been acquainted, is always necessary. For this reason in this life we cannot apprehend, at least not comprehend, things unsensible and immaterial in such manner as we do matters sensible, especially visible. But to recompense this defect, the reasonable soul is more affected with the tacit indefinite suggestions, or internal notions of some things unsensible indistinctly notified, than with any sensitive representations. And no marvel, seeing the similitude betwixt her and them, is more immediate and exact, their sympathy (though secret) more internal, their kindred proper and entire. With sensitive objects she hath only alliance or affinity by matching with corporal organs, without whose mediation no bodily or material natures find any access unto her, nor can she be delighted with their presence, unless she see them, or distinctly view their proper shapes or figures. Discourses of colours do little delight a blind man, although his other senses be exact; he that is deaf is as incompetent a judge of sounds, albeit endued with perfect sight and accurate knowledge of all colours. In respect only of these or other proper objects of sense, that common Maxim in the propriety of speech, is true; Nihil est in intellectu, quod non prius erat in sensu, that is, There can be no proper intellectual conceit of things sensible, unless they be first formally represented to sense and distinctly perceived by it. Fully equivalent to this Maxim thus limited (whether for use or extent) is that other Maxim; Deficiente sensu deficit eiusdem sensus scientia; For him that is blind or deaf from his nativity, to be either a skilful painter or musician, it is impossible. Howsoever, as well for attaining such knowledge of things immaterial as in this life we have, or for rightly conceiving of things sensible, the fantasy serves as a glass to the understanding, and the motion or agitation of phantasms, as a Nomenclator to the inherent notions, whose notice or expression we seek, whose apprehension till we light on phantasms fitting, is but such as we have of matters which we well know we have forgotten, but cannot distinctly call to mind. Yet, if other shall guess or name diverse persons or places (suppose the names of men or Cities, were the matters we had forgotten and would call to mind) we can easily discern whether they miss or hit, when they go near, or wide of that we seek, because in hitting or coming near they start either the former distinct representation we had of it, or some especial circumstance that draws it nearer to the second birth, or new apprehension. After the same manner doth the intellectual ingraffed notion, before it be distinctly apprehended, either mislike the suggestion of sundry phantasms, as apt rather to smother or obscure than to manifest or express it, or like of others as coming near it, or being some necessary adjunct of it: but finally approves only such as have exact correspondency with it, or clearly represent it to itself or the intellective faculty wherein it resides or moves. Hence perhaps may that main question of questions be assoiled, How we become certainly persuaded of any truth: this certainty can never be wrought but by a repercussion of the ingraffed notion upon itself. Thus in all contemplations fully evident & certain, we feel a grateful penetration between the object known, and the faculty knowing, and as it were a fastening of the truth found, unto that part of the soul, whence the desire of it sprung. The soul itself by this penetration becomes so fully satisfied, that the inclination which before wrought outwardly, seeking where to rest, delights now rather to retire inwardly and enjoy itself. Our manner of examining the certainty of truth supposed to be found out is by a kind of Arietation, a trial which floating conceits or phantasms not perpendicularly settled upon the intellectual notion cannot abide. And without convenient and settled phantasms the intellectual intentions glance away without reflection or repercussion, and consequently without all sense or notice of the Idaeall rules or notions whence they flow as lines from their centre. Some glimerings they may leave of their indefinite truth, none of their goodness, as the Sunbeams leave some light or impression of light in the middle or upper region of the air, none of heat until it meet with some solid body to reflect them.   

CHAPTER XIIII.  
What qualifications are required in the Fantasy or passive understanding for performing its duty to the active understanding, specially for the right representation of matters moral or spiritual.  
1. FOr avoiding of erroneous conceits as well in matters sensible as immaterial, it would be requisite to know somewhat more particularly, what qualification is required of the fantasy, what of the whole humane soul, what peculiarly of the intellectual, and supreme faculty which sets all the rest a working, and calls all their several operations to precise examination and strict account. Seeing every thing almost that is, hath some affinity with others, and nothing can be known without speculation of phantasms, it will be hard to understand either more excellent and transcendent natures truly, or ordinary matters fully, without variety of phantasms. The next thing that can be required in the fantasy thus furnished with store of models or representations, is, that it be stayed or settled. 
Non sum adeo informis nuper me in littore vidi,  
Cum placidum ventis staret mare;  
I am not so ill favoured, I saw myself ere while,  
In calmer sea, a glass most true, which can no man beguile;  saith the Shepherd in the 
* Virgil.  Poet. But who hath seen his bodily shape at any time in a raging Sea, or swelling stream, although that concourse or efficiency, which our faces or bodies afford to the production of their own images or similitudes, be in all places, and all times the same. So is the irradiation or agency of the active understanding in the Philosopher's opinion perpetual, nor works it by fits or glimmering. So we were always alike apt to learn or apprehend, it is always alike ready to make us understand. For as nothing can be weary of its essence, so neither can the intellective faculty be of this its proper operation, which as the Philosopher thinks, is the self same with its essence. The proper essence and operation of it, is to diffuse these intellectual rays or ingraffed notions of truth: but these we always apprehend not, we remember not their apprehensions, because the passive or fashionable understanding (which some take to be all one with the fantasy) is subject to change and corruption, often so ill disposed, that either no representations are made in it, or else such as are false and unperfect. This I take to be the Philosopher's meaning in these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To think he should here give a reason, why our souls after separations from their bodies remember not what they knew in them, would make his soul I am persuaded, yet to smile, could it but read the Interpreters glosses upon these words to this purpose. Not to insist upon his authority, nor to wrangle about his particular meaning in this place, which perhaps he purposely left obscure and doubtful, all that can be gathered from his reason or from experience is this, that the humane soul hath a perpetual operation independent of the body, which sufficiently proves it to be immortal; but so is not humane knowledge, because in the production of it the soul must be patient as well as agent, and doth not work upon itself directly, but by repercussion or reflection. And seeing these are not wrought without some concourse of the fantasy, whose operations as itself is, are subject to corruption and change, our Intellection whether it be made by imitation or impression of phantasms refined, cannot be perpetual or immortal.  
2. That potentiality or aptitude which the soul hath to be linked, and made one substance with the body, must needs abate some part of that perfection which is in Angels. They are pure acts and perpetually apprehend their own perpetual operations: the soul of man hath an immortal desire to do the like, but is held down by the earthly and mortal body, whose motions and unruly appetites do still counter-sway these inbred desires, which the soul hath to contemplate herself, as containing the ingraffed notions, or similitude of all things. Hence is that which the same Philosopher elsewhere excellently observes, that sense and prudence do in a manner voluntarily result from the stay or settled estate of the soul without variation. Now these disturbances, or turbulent motions of the soul which hinder knowledge, arise for the most part from alliance with the body, or from the allurements of external senses. For his reason, as we said, before when bodily calamity or affliction cut off the hopes of temporary or sensual pleasure, and untie or burst the strings which held us fast unto the pomps or vanities of the world: the ingraffed notions of God's power or providence, the natural dictates of conscience, have liberty and opportunity to notify and express themselves. Then as Pliny saith, we know ourselves to be but men, and our souls begin to understand themselves, and their former errors; they now see what precious seed was sown in them, so they had not suffered it to be smothered, and choked with worldly cares, nor suffered it to starve by nourishing vain hopes of reaping foreign pleasures. And yet even whiles the reasonable soul condemns the senses for hiding this inestimable treasure of ingraffed knowledge, she cannot discover it without their help; the representation is always effected by some concourse of the fantasy, in which it is first begun, as bodily pain or malady oftimes manifestes itself not in the part which is principally affected, but in some other which hath some near bond of nature, or peculiar sympathy with it. And the former fault, to speak the truth, is not in sense or fantasy, but in the reasonable soul which suffers herself to be misled by these her servants, whose right nurture or making for hunting out latent truths, is in her power. But as the French by often using the Swissers service upon some especial occasions, were sometime 
* Machiavil.  said to have brought themselves to such a pass, that they could not manage any war without them: so the reasonable soul being upon necessity beholding to external senses for perceiving objects sensible, by too much relying upon their informations difenables herself for more noble employments. The strict uxorius confederacy which is too oft, enters with these two gross senses touch and taste, and her too much familiarity with their adherents, utterly dissolves her native correspondency or acquaintance with intellectual or more noble essences, which are of the same descent and progeny with her. Thus abused or misinformed as great men are usually by their servants, she neither can desire, conceive, nor entertain truth spiritual, but after a fashion merely carnal. The original or manner of these preiudices wherewith this image of God is by the suggestions of sense surprised, are but such as common experience witnesseth to be most rife in every particular sense: the right frame or constitution of whose organs, always suppose a vacuity of those real qualities, whereof they are sole competent, and should be indifferent judges. For if any one of these qualities have once gotten possession, and planted itself in the organ, it excludes all the rest, or makes what composition it lists, often charging the external sense with that, whereof itself is sole cause. As if any gross or malignant humour have incorporated itself into the tongue or palate, it either quite takes away all taste of meats or drinks, or makes such as are indeed sweet and pleasant, seem just such as itself is. Or if any tincture of brighter colours, whereon we have long gazed, stick in our eyes, it either dazels our sight, or makes us think other objects to be of the same hue with that whence it was taken. In like manner doth the contagion of every sense, or studies unto whose pleasures we are partially or too much addicted, dissolve that aequilibrium or virtual proportion, which our souls have with all things, and whereby they are qualified for understanding their natures, essences, or properties. Bewitching delight in Mathematical speculations (though of all sensibles these be most abstract and immaterial) hath been as a false glass to pervert the sight of some in matters philosophical, and cause them transform material natural bodies into imaginary or motionless figures. From this root spring all transformations of the divine nature, or attributes, whether in the Heathen, the Romanists, or true professors. Of the particular branches, with the two remedies to prevent their growth (Purification of the heart, and Sublimation of our spirit) somewhat shall be said by God's assistance in some Treatises following. Thus much only was here to be praemised, That our ingraffed notions of God's goodness or inclinations either naturally are, or by evil custom become indefinite and indistinct, more flexible to goodness sensible, than to intellectual; to carnal, than to spiritual; always apt to settle, or continue their course, where they find first issue or vent, and to be most addicted to their old acquaintance.   

CHAPTER XV.  
In what sense it is commonly said that Sense is of particulars and the understanding of universalls. Of the manner how sense misinformes the understanding, with some general advertisements how to prevent its misinformations.  
1. THat pit wherein Democritus imagined Truth to be buried, was questionless the heart of man. Not much unlike unto his riddle, was the saying of the wise King; Counsel in the heart of man is like deep water, but a man of understanding will draw it out. Prov. 20. vers. 5. But he must be a man of understanding indeed, that can draw any consultations God-ward out of his own heart. The relics of God's image in us, are so buried in sense, that no intellectual conceit of his goodness can be fashioned without his especial providence, & the best that can be fashioned by his providence, must be revived by his spirit.  
2. Sense, saith the Philosopher, is of Particulars; and every Particular in his language, though presented to sense, but as one, includes an heap, or cluster of ingredients, or circumstances; every one in nature much different from other. We see the quantity, the colour, shape, and proportion of Socrates, with other adherents not mere Socrates, or the Individual humane essence. Sense then is of concretes or congests, not of abstracts, or essences, whether apprehended as universal, indefinite, or singularized. Those things we are properly said to understand, whose natures, or entities are represented unto us as pure, and immixed, and as it were dissolved from the bundle, wherein they were apprehended only in gross by sense. Whatsoever we discern can be truly avouched, or denied of any thing thus considered apart, and limited by its own proper bounds, must needs be avouched, or denied of every like nature so considered. And seeing things are thus considered by the understanding only, to whom this power of ventilating, and sifting Phantasms, or of dissolving, or severing those combinations which delude sense, properly belongs; Intellection, or understanding is said to be of Vniversalls, not of Particulars. Every nature thus abstracted, or conceived only by itself, without any foreign adherents, or admixture, serves as a common measure for comprehending all of the same kind, and is apt to found an universal Rule, or definition. The falsehood, or imperfection of all Rules suppose some precedent defect in the abstracting, or dissolving the parts, or ingredients of sensitive representations. Many things we cannot rightly, or perfectly conceive but by composition of phantasms, which can never be rightly compounded, unless they be first rightly dissevered, or abstracted. Sometimes we may attribute that to one nature, or ingredient, which is proper to some other, linked with it in the same subject, but not discerned; and then the observation is false, or true only ex Accident; ut Musicus aedificat; as if a man should think a Metropolitan should do that as privy Counsellor, which belongs unto his spiritual place, because the actions of both kinds proceed from one and the same party, who notwithstanding is endued with a twofold authority. Sometimes again we may attribute that to one circumstance, or ingredient, which jointly issues from two, or more. And in this case the Rule fails, when the Conjunction is dissolved. As if we should think the Moon should always be Eclipsed when it is in the full, or when after exact calculation it is found to have the same distance from the Sun, which had been noted by us in two or three former Eclipses. For equality of the Moon's distance from the Sun, unless it fall out in the Ecliptic line, is not sufficient to infer this effect, if an Eclipse, or deficiency may properly be termed an effect. This is a rule most universal, and transcendent [That every Rule which holds true in some cases, and fails in others, is taken from sensitive observations, or presentments not perfectly sifted, or abstracted, whose ingredients notwithstanding dissociate themselves in those particulars, wherein they fail.] Thus Hypocrates Rules of Winds, and Waters held true in those Regions, wherein he made his observations, but not in ours: because the soil, which lay East, West, North, or South of his habitation was of a different temper from those Countries, which have the like situation (in respect of the Heavens) from us. Many rules again are oftimes not acknowledged so general as they are; because we take some concurrence of circumstances, or accidents, or somewhat annexed unto the latent nature, whence the effect i● derived, as a concause, or necessary condition, when as it was only present, not accessary to the event. Thus many people in this Land are afraid to begin a good work upon the same day, that Innocents' day fell on the year before: because they held the circumstance of time as a necessary concurrent to prosperous proceedings. And unless experience did teach the contrary, a mere disputant would hardly grant hot water could quench fire; because it wants that quality, which may well seem to be as a necessary concurrent to the destruction of the contrary form. The evidence of this event hath occasioned Philosophers to observe a property in the fire distinct from heat, and another in the water distinct from cold, perhaps in part from moisture. Which properties sense without the help of understanding could never have distinguished from heat or cold. Thus are heat and cold for want of like abstraction taken for those qualities, wherein the Medicinal virtue of herbs or other physical simples properly consists. He that never had seen any creatures endued with sense, and motion, but such as with these have reason; no reasonable creatures but Ethiopians, nor blackness in any subject, but in this kind of men, would imagine all those to be one, or each to infer others presence. And if the understanding should not upon new observations correct sense, these collections would presently offer themselves. [Whatsoever hath sense, or motion, or is black▪ is endued with reason, and discourse; [Whatsoever is not capable of these latter adjuncts is uncapable of the former]. But once observing motion, or sense in many creatures wanting the use of speech, or observing many men whose complexion is far from black, or blackness in divers subjects, which neither have life, motion, sense, or reason; the abstraction of each from other offering itself, would manifest the folly of former inferences. Generally, the more in number, and more different in nature the subjects be, wherein we observe any accident, or property▪ the more easy and evident is the abstraction of it from others, with which it often hath conjunction. The true reason why 
* Algazel in his Logic.  Mathematical rules are so perspicuous and evident, is because lines and figures are found in every matter, that is subject to sense, as numbers and unities accompany all things we can understand. Quantity we may find in many bodies without any such concomitance, as it had in others. For sundry substances much differing in all things else, agree only in shape, or figure. But where one attribute, or quality is linked with another in all, or most subjects, wherein either can be found, the distinction between them is more difficult, unless they belong to several senses, or so belonging we usually confound their causes, or observe small diversity betwixt them. Seeing permanent colours are not usually seen but in mixed bodies, and all mixture is wrought by heat and cold, moisture and dryness; we often imagine the diversity of colours should arise from the divers mixture of these prime qualities (as they are reputed) when as the diversity indeed is from the mixture of two more simple, more immaterial, and more general and prime. As light and darkness were first created: so their offsprings, or propagations (opacity and Perspicuity) have first place in all bodies, alike communicable, to single, or compounded, to corruptible, or incorruptible substances. There is no mixed body without their mixture, and oftimes where the one is really, the other there will be by participation, whether in the elements, or in bodies perfectly, or imperfectly mixed. 
* Vide Antonium Scarnalion de Coloribus.  From the different proportions of their mixtures, or combinations ariseth all diversity of colours. It skilleth not whether the fire were hot or cold, or whether the coals were dry or moist, so the one be bright, and the other sooty or dusty; the flame at first kindling will seem black, afterward reddish, or bluish, lastly yellow, and splendent. The original of real colours (as they call them) is no other, only the perspicuity, and opacity, whence they spring are more permanent, as being deeper incorporated into the matter, and the bond of their mixture more firm.  
3. Most objects (as they are presented to us by sense) resemble the first Chaos, or confused Mass. The understanding by sifting, and ventilating the several ingredients, and assigning such as are of like natures (sorted together) to their several, and proper places, imitates the great Creator of the world in extracting light out of darkness, and distinct bodies out of confused heaps, and pure celestial substances out of earthly dross. The right constitution of every Art or Science, is a kind of Creation, and their Inventors come nearest to God in wisdom; yet not herein to glory, or rejoice, save only that by this clear resolution of every effect, or object into its simple and prime Elements, the beams of the Creator's wisdom, and distillations of his goodness, which lay buried in the confused Congests, which sense presents, become clear and sensible, if the wind be once touched with grace, which should never be excluded, but full implored in the search of what truth soever. For no truth can be so mean, or slender, but being made clear, and evident, it may elevate the mind, to which it so appears, to contemplation of the first truth, and is as a step or approach to that light, which is inaccessible. Nor was it the search, no not the curious search of Sciences natural, Astrological, or Politic, but the professors slothful readiness to rely upon the representations of sense not accurately sifted, from which these three main streams of Atheism before mentioned did first issue. All three (with the source of Superstition, or Idolatry to be prosecuted in the next 
* Cap. 18. Sect. 3.  Discourse,) we may derive from a further head, than there we did, and somewhat more particular and proper, then was now intimated.  
4. It is a dictate of nature engrafted in all [That every thing, which before was not, must have a cause of its now being]. And if the cause manifesteth not itself in the production, we are ready by nature to father the effect upon that, which is represented by sense as nearest unto it. Thus the Philosopher took the matter, the ginger the stars for sole or chief causes of all things: the Politician his own plots for principal accomplishers of all those projects, whereto they concur as the dropping of a petty Conduit to the overflow of a mighty river, out of which the whole stream, which feeds it, and many other, was first cut. And if the event be such, as hath no permanent duration, or fixed seat, but falls out now and then without any certain observation; the time, and place, wherein it was brought forth, are usually supposed to be sole compartners in the begetting, or conceiving of it; and shall according to the goodness, or badness of this their supposed brood, reap the same praise or dispraise, the same thanks or imprecations, which Parents, or Tutors have for furnishing the Commonweal with towardly, or ungracious plants.  
5. Nor doth sense entice unto Atheism, or Idolatry, only by putting that usual fallacy of non causa pro causa upon the unobservant. But this error supposed, seeing the link betwixt causes, and their effects is most strict, the multiplicity of the one suggests a multiplicity of the other. So doth every term of Relation multiplied in the Individual, occasion us to conceive a like number of correlatives. The same error often insinuates itself into the proper acts of understanding. For no things in Nature truly divers can be so indivisibly, or essentially continued in representations made by sense, as the object, or nature conceived by us, and our intellective conceit of it: no things really different more apt, than these to present themselves as one. Now seeing our understandings cannot comprehend the entire entity of many natures in themselves most intelligible by one conceit, but must view them piecemeal, as we do many sided bodies, or measure them by reiteration of the same or like acts, as we do large quantities by often application of the same palm or span. We slide by this means into a common error of imagining as many distinct natures conceived, as we frame conceits of it, being indeed but one, and the same. Thus doth error become circular; for by conceiving things by nature divers whilst represented in one heap or cluster, or mutually linked together, to be but one; we come to imagine that, which is but one, to be many. Sometimes we imagine a diversity in the cause, which is still one, and the same, from 
* See cap. 18. Sect. 3.  diversity of Place and Time, which intrude themselves into our conceit of it: And sometimes again an unity, or Identity of causes, where there is great diversity, from the unity of time, of place, of temporary or local adherents, or other correlations always united in our conceit. The manner of the Heathens error mentioned by S. Austin, was the same, only different in the matter. Aliquando unum Deum res plures: aliquando unam rem Deos plures faciunt 
* August. de Civit. Dei. lib. 7. c. 16. . If these errors usually obtrude themselves in matters sensible, whereof we have distinct, and formal representations, their insinuations must needs be more frequent in matters merely intellectual, of which we can have no specifical resemblance, but must be enforced to mould them in some sensible conceit. Things rare and admirable, though in their own nature visible, yet not seen by us, but known only by report or fame, we cannot better apprehend, then by comparing them with the best we know of the same kind. 
Vrbem quam Romam dicunt, Meliboee, putavi,  
Stultus ego huic nostrae similem.  
Fool that I was, great Empress Rome be crowned with lofty Towers,  
I weened t' have been some Market Town, not much unlike to ours.  Though Mantua had been a meaner Town, than it was; yet being the fairest, and best he knew, his distinct conceit of Rome unseen could not have surpassed the Idea of it, save only by addition of some streets, or greater store of such ornaments, as he had observed in building. But his error upon the view of Rome was easily rectified, albeit the manner of his misconceipt, the party in whose person he speaks, could not better express unto his fellow, then by mistaking the dam for the suckling: Sic canibus catulos similes, sic matribus haedos Nôram. nor the measure of it better than by comparing the Cypress with lower shrubs. 
Verum haec tantum alias inter caput extulit urbes,  
Quantum lenta solent inter viburna Cupressi.  
But sure this City other Towns, in state no less exceeds,  
Then Cypress tall wild limber vines, then pleasant vines do weeds.  More gross by much will our present conceits of the divine nature appear, when our faith shall be changed into sight: The best remedy not to err much is to hold our minds in suspensive admiration, not presuming to be peremptory in particular representations: not to content ourselves with any resemblance as sufficient, though some be more apt, than others for bringing forth a more lively conceit of his unconceivable glory, or a more distinct apprehension of his incomprehensible wisdom, or majesty, or more determinate notice of his immensity, or infinity: but of these hereafter.  
6. The sum of this Discourse is to admonish every one, that meditates on God, or his attributes, to take heed to his imaginations. For besides the aforementioned purity of heart, the intention of mind, or understanding to ventilate, sift, or illuminate phantasms borrowed from sense, there is required a vigilant attention in the judicative faculty: otherwise the same errors, which happen in recalling things long forgotten to mind, or dreams will surprise our waking Imaginations of God, or matters divine. He that would remember Timotheus, Theodorus, or Orosius, unless his apprehension of their names have been formerly very distinct, and his present examination attentive, would easily entertain in stead of them Theotimus, Dorotheus, or Osorius. In men ignorant of Latin Etymologies, conference will sometimes be taken for confidence, offence for defence, etc. Now our knowledge of matters unsensible, being (as I said before) like unto reminiscence, in that we have but an indefinite or undeterminate notion of their natures, and qualities; and herein short of them, that we never had an express, or actual notion, whereby to examine their resemblances: the substitution of any thing, which hath ordinary similitude with them, will hardly be avoided without great attention. The manner of many errors in this kind differs only in degree from such delusions as fall out in dreams; wherein our apprehensions of proper sensibles are most quick, and lively, but their compositions, or suggestions oftimes ridiculous, and absurd. Such was the temper of the Heathen in respect of this Polypragmaticall age. Many effects, which move not us, made deep impression of a Deity, which they strangely multiplied, or transformed.    

SECTION III.  
Of the original of Heathenish Idolatry, and multiplicity of Gods.  

CHAP. XVI.  
The general fallacy by which Satan seduced the World to acknowledge false Gods.  
1. THe manner how indefinite notions of the Deity did branch themselves into Idolatry, though many have attempted to handle at large, none in my judgement have so directly hit, as the 
* Aristotle in his Politickes.  Philosopher doth in a touch, or glance. The fallacy was in converting that Maxim, or general notion simply, which was convertible only by Accident. All conceived of God, as the best object they could conceive; whence, many finding contentment to their desires beyond all measure of good distinctly known before, forthwith collected that to be God, which had given them such contentment. Others more desirous to gratulate their extraordinary benefactors with more than usual respect, then able to distinguish between the several degrees or sorts of honour, made bold to borrow such, as was due unto the divine power (therewith to gratify men) and so by custom or bad example brought posterity to pay that as an ordinary debt, which in heat of affection, or unwieldy exuitation of mind, had been mis-tendered by way of compliment, or lavish gratuity. In minds not well acquainted with the several kinds of things desirable, nor with the degrees of their goodness, it is always easy for any good of higher degree, or rank, then hath been formerly tasted, to intercept that respect, or affection, which by rule of justice belongeth only to the best. And the affection thus alienated, or misguided, disenables our inclinations for aspiring any higher. For although the capacity of the humane soul be in a manner infinite, and all of us infinitely desire to be happy, yet our apprehensions of goodness, or happiness itself are confused, and indistinct. The best of us until God's spirit become our guide, are no better then blind men, in the choice of things good. From this native blindness of our appetites, and apprehensions, we infinitely desire that which first or most frequently possesseth our souls with delight, though in its nature but a finite good, and our desires being infinitely set on that which is but finitely good, do dull our sight, dead our appetite, and abate our capacities of that infinite goodness, which we naturally long after. Thus, as heretofore is observed 
* Lib. 4 sect. 3. cap. 6. , our desires of good ends, which admit no bound, or limit, are often taken up by the means, whose acquaintance was only sought, for better compassing the end. And many young wits finding unusual refreshing in extemporary exchange of jests, of pleasant discourse, or in opening some vein of Poetry, are in short time brought to confine themselves wholly to this kind of diet; contented to be continually fed with froth; otherwise framed for contemplation of such mysteries, as might perpetually distil Nectar and Ambrosia.  
2. By a witty resemblance directly subordinate to this general occasion of error ●re intimated, doth the noble Mornay express the manner of some Heathens seducements to worship the Host of Heaven. This (saith he) so fell out, as if some Rustic, that thinks a great deal better of himself, when he hath on his holy day's suit, permitted to come within the Court, should mistake the first gaudy coat he met with for his Prince, or Sovereign. Heaven they conceived to be the seat, or court of divine powers, and the Sun, Moon, and Stars, being bodies glorious in themselves, and sensible procurers of common benefits to men; partly by reason of their place, partly by that high rank of excellency, or goodness, which they enjoy amongst the parts of this visible world, might easily be adored for gods, by such as had small, or no relish of any other good, than what was sensible. Some Barbarians, as is said, to this day think us Christians but a kind of senseless creatures, for worshipping a God, whom we neither see, hear, nor feel, neglecting the Sun to whose comfortable beams more senses, than one, are beholding. This report, though not avouched by any authentic Relator, whiles related in my hearing by some, who avouched themselves eare-witnesses of such expostulations with Barbarians, I could not reject as incredible, because not unconsonant to Caesar's Narration of the ancient Germans: 
* Germani de Deorum numero eos solos ducunt, quos cernunt, & quorum aperie operibus adiuvantur; solemn scilicet, Vulcanun, Lunam, reliquos nec fama acceperunt. Caesar Comment. lib. 1.  The Germans, saith he, which worshipped no Gods besides the Sun, the Moon, etc. of whose beneficence they were sensible. Their manner of life, as is well known, was but simple, without variety of trades for supplying of necessities, much more destitute of good arts, or curious inventions for ornament of public State; otherwise their gods had been more. 
a Vide Forcatulum. lib. 5. pag. 617.  Had the mystery of Printing (to omit other profitable inventions of modern Germans) been invented in those ancient times, whereof Caesar writes, Gutenberg of Ments, to whom the Christian world is under God most beholding for this sacred Art, might have been a God of higher esteem throughout Germany, than Mercury, or jupiter himself, or any other God of the Germans by Caesar mentioned. For with most people of those times (as 
b Cic. lib. 1. de natura Deorum. & Petrarch. de vita Solitar. l. 1. c. 6. Vide Forcatulum lib. 6. pag. 833. ex Strabone lib. 7.  Zenoes' scholar had observed) any profitable Invention was title sufficient to challenge the esteem, or honour of a God; even the things themselves so invented, if rare, or extraordinarily beneficial, were enstiled with the attributes of divine powers. Thus as the wise man had observed, the Heathens multiplied their gods according to the variety of the matters, which they principally desired, or feared. And 
* Cicero lib. 1. de natura Deorum.  Cotta deriding the Somnolent and sluggish gods of the Epicures, doth in comparison acquit the Egyptians from their gross foppery, in that they consecrated no beasts, but for some public benefit in their opinion received from them.  
3. Of public benefits, freedom from danger was held a part; whence those beasts, how loathsome soever, unto whose annoyance they were most obnoxious, were reverenced and feared as gods. Not the Crocodile, but had his peculiar rites, or pacifical ceremonies: howbeit his worshippers held it a point of religious policy to hold like correspondency with johneumon, a kind of water Rat, which devoured this gods young ones. To attribute divine honour unto beasts, how beneficial soever, may seem to us very gross, and without some other collateral impulsive causes scarce derivable from the former original of this error. But whatsoever the causes might be, experience hath proved the effect not unusual amongst barbarous people in this age. 
a Sunt etiamnum in Samogithia Idololatrae quampl●●es, qui serpents quosdam quatuor brevibus, lacertarum instar▪ pedib●●, nigro, oboes●que corpore trium palmarum longitudinem non excedentes, Gi●●o●tes dictos, tanquam p●tes do●i sua ●utriunt: eosque lustrata domo statis diebus ad appositum cibum prorepentes, cum tota familia, quoad saturati in locum suum revertantur, timore quodam venerantur. Sigismond. Baro de Rebus Moscou. pag. 113.  There be at this day in Samogithia many Idolaters which nourish a kind of Serpents that go or creep upon four short feet like Lizzards, their bodies blackish and fat, about some three handfuls in length, and these they nourish as their household Gods. And whilst they come or creep upon set days by ceremonial invitation unto their meat, the Master of the house with his family attends them with fear and reverence to their repast, at their repast, until they return unto their place. It is a strange Narration which this Author in the same place commends unto us upon the credit of his Host. Which how far it is to be taken, I refer it to such as will take pains to read the Author himself, or his words here quoted in the Margin 
* Cum priori ex Moscovia itinere rediens, in Troki venissem, referebat hospes meus, ad quem fortè diverteram, se eodem, quo ibi eram anno, ab eiusmodi quodam serpentis cultore aliquot alvearia apum emisse: quem cumoratione sua ad verum Christi cultum adduxisset, utque serpentem, quem colebat, occideret, persuasisset; aliquanto post cum ad visendas apes suas eò reversus fuisset, hominem facie deformatum, ore aurium tenus miserabilem in modum diducto offendit. Tanti mali causam interrogatus, respondit, se, quòd serpentideo suo manus nefarias iniecisset, ad p●aculum expiandum, luendamque poenam, hac calamitate puniri: multaque graviora, si ad priores ritus suos non rediret, eum patioportere▪ Vide Sigismond▪ Baronem de Rebus Moscoviticis. Pag. 113, 114. . But leaving these barbarous worshippers of venomous or noisome beasts: to adore men well deserving of them with divine honour, most Nations have been by nature more prone, and many have had peculiar impulsions to push forward their proneness unto this sin.  
4. That God in the similitude and substance of man should communicate inestimable blessings to mortality, was a tradition undoubted from the propagation of mankind. This notion supposed; That the several authors of benefits as hard by means ordinary or observable to be accomplished, as they were highly esteemed, should be taken by silly Heathens for gods in men's likeness 
* Parun abfuit, quin tot provocati beneficijs, et praeclarè inventis rebus Gallica gens Saronem ipsum in deorum numerum referret, qui vetustissimus fuit mos gratiam benemerentibus referendi, consque licentiae pro grediens, in barbari quidam, quales Aegyptij bovem agrorum culturae aptissimum adorarent. praeterea feras aliquot numinum loco habuer●t, quarum operâ sibi sub ventum intelligerent. Forcat. de Gallorum. Imp. etc. l. 1. p. 73. ; is an essential branch of the former promptness to invest every unexperienced good thing, with that conceit they had of the very best imaginable. Amongst the gods of the Heathen, jupiter was commonly esteemed supreme, because the imagined author of greatest benefits; yet greater than Paul bestowed upon that poor soul of Lystra, which had been a cripple from his mother's womb, no fabulous Poet had reported as done by him in all his supposed transfigurations on earth. The excellency of the good turn, whereof their eyes were witnesses, did exactly fit the best notion they had of any divine power. Hence was that exclamation; 
* Acts. 14.11.  The gods are come down unto us in the likeness of men. And because Princes, or men of greatest places on earth, for reservation of state, deliver their minds by Orators or Interpreters: Barnabas for his silence is taken for jupiter, and Paul for his dexterity of speech is named Mercury: both, if so they would, might have robbed jupiter of his honour by the consent and furtherance of his own Priests. From this people's proneness to adore them, as the greatest gods, which they had heard of, we may gather how easily the title of petty gods might have been purchased by any impostor, that could obstupifie rude people, as Simon Magus did, with appearances far surpassing their observation or capacities. How natural the apprehension of divine power is upon unusual events; how apt, and flexible apprehensions so occasioned are to be misplaced upon wrong objects, cannot better be exemplified by any instance, then by the Barbarians various censure upon S. Paul. The manner of the Vipers creeping out of the fire, & hanging upon his hand (after a dangerous escape by Sea) they apprehend as a document of divine justice, making inquisition for blood. 
* Acts. 28. ver. 4, 5, 6.  When the Barbarians saw the venomous beast hang on his hand, they said among themselves; no doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. But after they had looked a great while, and saw no harm come to him, they changed their minds, and said, that he was a God. Had he himself said, Amen, to their motions, he might have received divine honour from them by public decree. Much better was the indistinct, or confused notion, which this kind hearted people had of the godhead, or of divine powers, than the speculative acquired knowledge of the true and only God, which the malicious hardhearted jews had translated out of God's book into their own brains.  
5. The jews in that they had entwined their own vainglorious hopes of honour and earthly dignity, with that preconceite or action, which they had of their Messiah's glory, were often enraged against him for challenging, or accepting divine honour for blessings more miraculous, than that last mentioned wrought by Paul; usually bestowed by him upon their poor. For these blessings, although far surmounting all conceit of any good before experienced, or expected by the poor souls relieved, were (not good, but rather) offensive to such spectators, as had fed their fancies with confident hopes of a Monarch, to crown them with external sovereignty over others, not a Physician to cure their inward wounds, or to set them free from Satanical slavery. Howbeit his handy-workes, seconded with his words of life, usually left a true print of his divinity in the parties, whom he cured; because the good they felt, was greater than could be expected from any but him, whom God had sent. And I am persuaded, the poor cripple of Listra, not otherwise instructed by his mouth, which had made him sound, would have taken him either for jupiter, or some greater god: albeit jupiters' Priests, or other Citizens of best respect had maligned, or vilified the cure wrought in him, in such manner, as the Scribes, Pharisees, and jews did our Saviour's restoration of the blind man to sight, the deaf, the lame, the dumb, and such as he had raised from death, or dispossessed of devils, were always ready to worship him as a God, because extraordinarily good to them. The Priests, the Scribes, and Pharisees would not acknowledge him for a good man, because not willing to feed them with hopes of such good, as they most desired.  
6. It is an error most incident to drudging minds, not to distinguish betwixt goodness itself, and what is good to their affections. Once I heard a poor creature complain of her deceased neighbour, that he was an hard man towards the poor. Being asked what reason she had so to censre him; the reply was, that he had given somewhat to every poor in the Parish, besides herself; though she, as far as I could learn, was only forgotten, not excepted against upon any spleen. From some spice of this drowsy error the best of us are not free, always by nature not rectified or overruled by grace, prone to love that best, which seems best unto us, not what absolutely, and in itself is such. From this partial inclination were many obscure imaginary powers, scarce known to neighbour Countries, more honoured in some private Cities to which they had been principal bencfactors, than jupiter, or other famous gods. 
* Alabandenses, sanctius colunt Alabandum, à quo est condita urbs illa, quam quenquam nobilium Deorum. Cicero. lib. 3. de natura Deorum. Et Gyraldus. pag. 65.  The Alabandenses (saith Tully) do more religiously worship one Alabandus, the Founder of their City, than they do any of their greater or more famous Gods. Cominaeus 
* Crudeliter iste et superbe imperaverat, sed largitionibus plurimum poterat. Vide sepulchrum eius in Carthusianorum templo Papiae, cumque exijs quidam inter spectandum mihi virtutem eius praedicaret, ac sanctimoniam tribueret: cur inquam ego, san●tum appellas? vides ibe multorum populorum insignia depicta, quos ille sibi nullo iure subegit. Tumiste: Nos inquit, consuetudine quadam sanctos vocamus eos, qui nobis benefecerint. Philip. Cominaeus de Bello Neap. lib. 1.  hath acquainted us with the like humour in certain professed Romish Catholic Christians, which made no scruple of worshipping such men for Saints after death, as in their lives and actions had more resembled Satan, and his wicked Angels. From the common notion; [That Saints are the best of men;] They did by the usual fallacy misconceive, and, upon their misconceit, admit all such for Saints, as had dealt best with them, though perhaps much better, then in conscience they ought, and to the great prejudice of many others much better deserving favour, and beneficence.  
7. Unto a more detestable kind of Idolatry many Heathens were, many Christians yet are brought by mere excess of the like self-love, or partial and corrupt affection; even to Deify any kind of delightsome fithinesse, or beneficial villainy, or to imagine some one or other divine power, patron of such practices, as they fear might otherwise be controlled by man's authority. Whatsoever it be, whereon our affections are most set, that is indeed and truth our only god, and would be solemnly adored with divine worship, did not our natural fear of civil shame, or public infamy, likely to redound, for revolting from the rule of life generally acknowledged, restrain our motive faculties from acting those parts, which have been designed unto them by the vain imaginations of our wicked hearts. In as much as the heart of man is God's peculiar inheritance, with whose entire faculties he requires to be adored, and served, this inheritance being once alienated from him, doth naturally draw the appurtenances after it, even all such homage and services, as are due unto his sacred Majesty, bestowing them upon those matters, whatsoever they be, upon which it hath once bestowed itself. Thus might the wanton Strumpet have been invested with the most glorious attributes of divine goodness, that the lascivious Poet in heat of lust could have invented.  
* Horace.  Ilia et Egeria est: do nomen quodlibet illi. 
8. Covetousness (in S. Paul's Divinity) is Idolatry 
* Ephes. 5.5. . With this written verity most agreeable was the natural notion of those poor barbarous Indians, which imagined the Spaniards had no other God besides gold, or none so dear unto them as this mettle was, because they saw them hunt so greedily after it both by sea and land. Their inordinate and excessive coveting after it made the Barbarians to commit Idolatry with it. 
Vide Casaun.    

CHAPTER XVII.  
The more special Fallacies by which Satan seduced the Heathen to multiply their gods in excessive manner.  
1. ALthough it be true, which hath been said; That nothing was by nature, or condition so vile, as not to be capable of high place amongst the Heathenish gods; yet unto that extremity of multiplying their gods according to the number of their conceits, the Heathens did not slide but by succession and degrees. The Persians (as S. 
* Aug. lib. 5. de Civit. Dei. cap. 21.  Austin tells us) worshipped no more gods than two, one good, and another evil, whom they likewise accounted good, so long as he did no ill to them. How evil should be without a cause, or how good and evil should both proceed from one cause, or finally how evil (being no part of nothing) should come into the world, (seeing the world's creation was but an effect of the almighty Creator's goodness in communicating his being unto all things) are points so ill expressed by most Christians, that the grossest errors of the Heathens concerning them, may seem very pardonable. From these Persian Magies the Manichees (it seems) derive their heresies, both of them, as most other Heathens, had a true apprehension, (though both failed in their judgement, or composition) of those divine Oracles; 

1. Is there any evil done in the City, which I have not caused 
* Amos. 3. vers. 6. ?  
2. Every good gift is from above 
* james 1. vers. 17. .   Before multiplicity of businesses, or artificial curiosities be numbed the sense of nature, every extraordinary, or remarkable effect was unto men a sensible sign and witness of an invisibie power, bringing things that were not, to light. Rom. 1. vers. 20.  
2. The first roots of that unrighteousness, wherein they held the truth thus, in a manner, desirous to manifest itself, were;  
1. [Carelessness in observing the notifications of divine power.]  
2. [Neglect to tender such dutiful service, as the more evident manifestations of his goodness did in a sort demand.] The prime seed of both these roots was the imbecility of corrupted nature, whose chief and supreme faculties, though well instructed, are always apt to be over-borne with the imbred and accustomed desires of sense. Of the forementioned apprehension, or acknowledgement of some invisible power, as chief author of good and evil, one immediate consequence was this; That the same power; whether one, or more, was the rewarder of such, as sought to please him, and a revenger of those that neglected, or offended it. Whence, in minds misled by their corrupt appetites, the best and final consequence of the former apprehensions or notions, was to woo the supposed divine powers by all means possible to patronise themselves, and their actions, though unjust, dishonest, or suspicious; rather than to submit their wills, and affections wholly to their disposals, or so to frame their lives, as they might be capable of their just favours. And as unskilful Empyricks seek remedy from every medicine they have read, or heard of, because they know not the distinct virtue of any, or how it is proportioned to the effect they aim at: So these poore-blind Heathen, daily more and more ignorant in the grounds of true Religion, did as it were grope after a new invisible power in every visible effect, until at length they came to subdivide, and break the general notion according to the distinction, or number of the sensibles, which they best or worst affected. That every visible effect had an invisible cause, was rightly proposed; but from this principle they slipped into an erroneous assumption; That there should be as many invisible causes, as there be distinct or visible events. The fallacy is easily put upon vulgar, or Somnolent wits; as if one should say, he had ten brethren, and every of them a sister; some men's minds would forthwith run upon two and twenty brothers and sisters. Whether there be as many paternities, or fatherhoods in the father, as he hath sons, is sometimes questioned in the Schools, and hard universally to determine, whether in this sense [Quot modis dicitur unum Relatorum, tot modis dicitur & alterum] Whether terms formally relative always multiply according to the number of their proper correlatives? Now to distinguish aright between the formal Relation, and its immediate ground, will in many subjects trouble greatest Artists. Well then might the Heathen (though ill they did in so doing) imagine as many invisible powers, as they observed effects produced by causes invisible; or (as the learned Hooker saith) dream of as many guides of nature, as they saw guides of things natural.  
3. After once their scattered imaginations had given admission to this erroneous representation, or conjecture of many invisible powers; distinct names, or titles were sought for them from the effects, which they had caused. As in this Land before surnames continued in succession, men commonly took their names from the places of their birth, or dwelling, or from events peculiar to them; as strangers in some places yet (if their names be hard to be pronounced or remembered) are usually called by the places from whence they came, if these be famous, or have sent forth few, or none besides to the coasts where they remain. So the image, which Titus Tatius found, because the party, whom it represented was altogether unknown, was named Cloacina, from a very homely place, if it should be expressed in English. Or as they framed several gods according to the variety of their intemperate desires; so they usually derived their titles from the matters, whose avoidance or fruition they most desired: As we give extrinsecall denominations to objects from the reference they have to our internal faculties; As some we say are intelligible, others amiable; Goddesses of this rank were Volupia and Libentina, etc.  
4. Not a joint almost in a man's body, but had a peculiar god among the Romans, whereby they witnessed some scattered relics, or imperfect Characters of what the Psalmist saith (in other terms) to have been written in their hearts; 
* Psal. 139.16.  In thy book were all my members written, when as not one of them was yet made. All at least in their opinion were under the tuition of some divine powers, by whose means they hoped they might be preserved sound, or to have them healed if they were amiss. And not knowing unto what peculiar God or Goddess to tender their service, or direct their prayers, for this purpose they gave names to the supposed latent powers from the place affected; 
* See Blondus.  In ipsa terrâ aliud Terram, aliud Tellur●m, aliud Tellumonem putant. Aug. de eivit. Dei. lib. 4. cap. 10. The variety of transmutations conspicuous in the growth of corn brought forth a multiplicity of gods, distinguished only by names proportionate to the effects. They could not find (saith S. Augustine) one Segetia, or Goddess of corn, unto whose care and trust, they might safely commend it from the sowing till the reaping. Corn swoon whilst under the ground was under the protection of Seia, after it came up, ut segetem faceret, it changed the former Guardian for Segetia. Not the very knots of the straw or reed, but had a protector from his office entitled Nodotus. Because they feared rust or canker, rightly imagining that both these usually came (as some Northern men speak) by the Seand of God: they dreamt of a god of rust, or canker; doubtless a rusty god, yet in their opinion to be pacified with solemn rites, and ceremonies. Every housekeeper (saith the same father) sets but one to keep the door, and being a man but one sufficeth: unto this office notwithstanding were three gods deputed by the Romans; Forculus foribus, Cardea cardini, Limentina limini: One Forculus to the fore door, another to the hinges, or turnings, and a third to the thresholds, all taking their titles from these petty places, whereof they were reputed Precedents. Aug. de civitate Dei lib. 4. cap. 8.  
5. But many other events fell out beside, or above men's expectations, wanting permanency of being, or such peculiar references, or determinations of circumstances, as might derive a perpetual name to their supposed authors. Howbeit rather than these should be seized upon, as excheats falling to men without the knowledge, or direction of divine powers, unto whom they were to be accounteable for them; even these were ascribed to some God, though they knew not to whom. So most learned Expositors probably think that Altar, which S. Paul found at Athens, had been erected upon occasion of some famous victory, whose procurement the Athenians not knowing by any circumstance unto what known God it might be ascribed, and hence fearing lest by attributing it to any of those gods, whom they worshipped, the true author of it might be wronged, or neglected; they ascribed it Ignoto Deo, to the unknown God; well hoping he would make himself known by granting more victories, being thus honoured for the former. With like gratifications did the Romans strive to win the gods of all the nations they had conquered, to favour their conquests. Some good perhaps they had heard done by them unto their followers (as God (in opposition to Atheism and Irreligion) did reward the blind devotion of the Heathen with extraordinary temporal blessings:) and that any Nation should be in greater favour, though with their own gods, than themselves, this proud people did brook as ill, as great corporations do to be out-vied by lesser in meriting the favour of great personages by rich presents, solemn invitations, or costly intertainments. Nor is it strange the ignorant Heathen should be overtaken with this humour, wherewith an untoward branch of David's stock was desperately tainted. In the time of his tribulation did he yet trespass more against the lord (This is King Ahaz, so unwilling is the spirit his name should be concealed:) For he sacrificed unto the gods of Damascus, which plagued him, and he said; Because the gods of the King of Aram helped him, I will sacrifice unto them, and they will help me 
* 2. Chron. 28. ver. 22, 23. . These were gods, which his fathers had not known, perhaps not heard of; he only knew them from the place.  
6. From the former Principle, [That every visible effect must have a cause;] did the ancient Romans as religiously, as wisely collect; That such events as fallen ●ut besides the intention of man, or any ordinary or observable course appointed by nature, were even for this reason in some peculiar sort to be referred unto the providence of some divine power. And rather than the invisible author should lose his right for want of a distinct name, the manner of the event was made a godfather or godmother. Hence had Fortune more Temples in Rome than any god or goddess beside. And seeing of such events as have no observable cause in nature, or humane intention, but fall out (as we say) by chance, some were very good, others disastrous; bad Fortune had her rites, and honours as well as good Fortune. The one propitiatory sacrifices, lest she might do more harm; the other gratulatory, that she might continue her wont favours 
* Cicero. lib. 1. de natura Deoru●. . The superstitious division of Fortune into good and bad, was but a subdivision of the Persian, or Manichees misconception of one God as author of good, of another as the author of evil. These latter fooleries of the Romans are excellently refuted by S. Austin in his fourth book de civitate Dei. cap. 23. Si cultorem suum decernit, ut profit, Fortuna non est. If she can know her worshippers, or deservedly respect them, she is not Fortune, because not blind; If she cannot respect them, nor take notice of their service, it is in vain to worship her. Howsoever, the cost they were at in her service had been much better bestowed on that other female Foelicitas, (who if she had been a living Goddess) had all good things man's heart could desire at her disposal. But as the same Father acutely concludes; 
* Aug. de Civit. Dei. lib. 4 cap. 23.  Hic enim carere non potest infoelicitate, qui tanquam deam foelicitatem colit, & Deum datorem foelicitatis relinquit; sicut carere non potest fame, qui panem pictum lingit, & ab homine, qui verum habet non petit. He that adoreth the goddess felicity, balking that God who is the donor of felicity, shall be as faithfully attended by misery, as he whosoever he be, shall be by hunger which solaceth himself by licking or kissing painted bread, disdaining to beg or ask substantial bread of men that have it.  
7. Howbeit by this foolish service of Fortune, whether good or bad, the Romans showed themselves more wise, and more religious, than most such amongst us as would be esteemed Prophets of state. As they want not wit, nor other means to do good to the house of God, so they would cease to sacrifice to their own brains, or disclaim all title to Gods honour offered to them, by their Parasites. But as the Heathen fathered unobservable, or strange events upon new feigned gods, or Lady- Fortune; so the trencher-mates of our times, resolve all good success of state into some great men's wit, or valour, whom they admire, or love to flatter for their own gain. Not the discovery of the Powder-Treason itself, but hath been in our hearing ascribed to the Oracle of Intelligence, as if the plot had been known to some Demigods of state before the plotters fell a digging. He should not much wrong this Table-tatling crew, in word, or thought, that thinks, and speaks of them, as of Idolaters more detestable, than the most superstitious Heathen Romans; or if they come short of them in the proper nature of this particular sum, we are to take the abatement, not so much from any less measure of false religion, as from excess of Atheism and irreligion. But from what School they take these lessons I know, and must hereafter have Machievill their Master in examination for his impudent animadversions, and hypocritical corrupt glosses, quite contrary as well to the professed meaning of that very Text he took upon him to expound; as to the unanimous tenant of best Roman Writers, even Senators themselves, concerning the causes of their State's advancement.  
8. But questionless such of the Romans, as adored felicity for a goddess, were not of those Philosopher's mind, which denied felicity to be the gift of God: for what could have nursed in them this desire to please her, save only hope, that she could reward with happiness such as diligently sought her, and could prosper industrious and careful endeavours, for private or public weal, in which cases only they did solicit her furtherance. Such good successes as grew rather from mere hap, than good husbandry, were taken as favours of Mris Fortune, not graces of the great Queen Felicity, or Lady Virtue. The worshippers likewise of this inferior goddess did by their service acknowledge, that some divine power must give increase, and maturity to such seeds of moral honesty, as by nature had be one planted, or watered by civil education, or good discipline. That the blessings of this supposed goddess were as necessary and beneficial to the labour, or culture of the mind, as the blessings of Ceres or Segetia were to tillage, or works of husbandry. Hence we may gather Cotta's mouth to have been a great deal too wide, when it uttered that unsavoury observation, which Tully (as I conceive) observing the decorum of the party's disposition, or the part which he was to act, brings him in rather belching than speaking: his tautologies are so abrupt and tedious; part of which are to this effect: 
a Virtutem nemo unquam acceptam Deo retulit: nimirum rectè: atque hoc quidem omnes mortales sic habent, externas commoditates, vineta, segetes, oliveta, ubertatem frugum, & fructuum, omnem denique commoditatem, prosperitatemque vitae à Dijs se habere; Virtutem autem nemo unquam acceptam Deo retulit: nimirumrectè: Propter virtutem enim iure laudam●r, & in virtute rectè gloriamur; quod non contingeret, si id donum à Deo, non à nobis habe●emus. At vero aut honoribus aucti, aut re familiari, aut si aliud quidquam n●cti sun●●s fortuiti boni, aut depulimus mali, cum Dijs gratias agimus, tum nihil nostrae laudi assumptum arbitramur. Cic. de natura Deorum. lib. 3.  No man did ever acknowledge God for the Author or donor of virtue. And this stands with reason, for we are justly commended by others for virtues, and we ourselves rightly glory in our virtues, which could not be so, if virtue were the gift of God, not a quality of our providing. But for the increase of honour, or revenues, for the attaining any good which might have missed us, for eschewing any evil which might have befallen us, we thank the Gods, disclaiming our own praise or deservings. Doubtless he had never asked the consent of his honest Neighbours to this peremptory determination, which alike concerned them all; but used his own proud irreligious spirit, as an allowed measure of others thoughts. 
b Num quis, quod bonus vir esse:, gratias Dijs egit unquam? At quod dives, quod honoratus, quod incolumis, lovemque optimum maximum ob eas res appellant; non quod nos iustos, temperato●, sapientes efficient, sed quod salvos, incolumes, ●pulentos, copios●s. Neque Herculi quisquam decimas vovit unquam, si sapiens factus esset.  Did any man over thank the Gods for making him a good man? For what then? For his riches, honour, or safety. jupiter had his titles of greatness and goodness from these effects, not for making us just, and temperate, or wise men; nor did ever any man vow tithes to Hercules for being made wise by him. From these unsavoury ejaculations of Cotta, and also from the Roman Poet who acknowledged himself to have been of Epicures brood, we may infer; That this Sect amongst the ancient Romans did not absolutely deny the divine providence, but only as it respected the soul of man. A special providence over men's bodies and temporal estates they did with reverence acknowledge, herein much better than the Libertines of our times, than careless professors of Christianity, or those Heathen Epicuraeans 
* Section. 1. Chap. 5.  before mentioned in juvenals time.  

Horat. Epist. lib. 1 p. 275.  Sit mihi, quod nunc est, etiam minus; ut mihi vivam,  
Quod superest aevi: si quid superesse volunt dij:  
Sit bona librorum, & provisae frugis in annum  
Copia: new fluitem dubiae spe pendulus horae.  
Sed satis est orare jovem, qui donat & aufert:  
Det vitam, det opes; aequum mi animum ipse parabo.  
With what I have or if't be less; unto myself to live  
I am content: if longer life the Gods shall please to give.  
Of books I chiefly plenty wish, of other things such store,  
As may my mind from floating thoughts to settled state restore.  
Of jove who gives and takes away, all that I mean to crave,  
Is life and means: an upright mind, I of myself can have.  
9 Not to cloy the Reader with multitude of instances without variety of observation: scarce was there a blessing, or good gift, any manner of punishment, or reward, which we Christians derive from God, whose form or abstract, the Romans and Grecians did not conceit as a God or goddess, according to the Grammatical gender of the noun or word, whereby the nature was signified. Pavor [Dread] was a god; Paena [Punishment] a goddess; Praemium [reward] I know not whether a god or goddess, but to them a deified power. Though in no case we may legitimate this misconceite of these Heathens; yet must we acknowledge it to be but one degree removed from that truth, whereof it is the degenerate offspring. He that wills us, to be perfect, as our heavenly Father is perfect, supposeth the ideal perfection, or exemplary form of all goodness required in us to be originally, essentially, and supereminently in him. Of which truth this is the immediate consequence; [That the exact definition of virtues (especially intellectual, or of any essential branch of goodness) is more proper to the divine pattern, or Idea, than to the participated impression, which it leaves in us. That definition which did either breed, or abet some needless controversies amongst Schoolmen and moralists; [whether justice be a moral or intellectual virtue,] was intended by Ulpian the author of it, for a description of the heathen goddess justice, as the learned Hottoman, with some other good Lawyers avouched by 
* In his preface to his Comments upon Pancirola.  Salmuth, to my remembrance, have rightly collected from the words annexed: justitia est perpetua, & constans voluntas suum cuique tribuendi, cuius no● [jurisconsulti] sacerdotes sumus; justice is a perpetual and constant will of rendering to every man his due, whose Priests we are that profess the Law.  
10. There is no attribute of God as conceived by us, or rather no conceit we have of his attributes, but hath its distinct bounds or limits. We cannot say; that his justice is formally his mercy, or that his love is altogether the same with his jealousy or indignation, nor are these terms, whilst applied to God by us, of synonymal signification. Every one hath a proper, and several notion, capable of a distinct definition or notation. Now if with some Schoolmen, or Logicians we should argue a multitude of really distinct natures answerable to the number of definitions really distinct, or such a difference in the matter conceived, as there is in our conceits of it; the argument would conclude as well in the divine attributes, as in any other subject. And as the evident apprehension of real distinction between our express conceits of any matter, is always apt to suggest a conceit of real diversity in the matter so conceived: so this diversity betwixt the divine attributes once admitted into the understanding (or the contrary not excluded) would cause us to hunt after a proper phantasm, or representation of every attribute; and (lastly) internal representations of them as really distinct, would be delivered of so many external Images or Idols answerable unto them. justice's would be apprehended as one goddess, Clemency, as another, Indignation, as a third; each should have a tribunal, or form of supplication distinct from others, as the parties that had occasion to implore divine assistance, were affected. Malefactors or dissolute livers would be delighted with the picture of clemency, affrighted to look upon the visage of justice. Such as suffer grievous wrongs, without all hope of being righted, or men naturally thirsty of revenge, would feed their fantasies with Emblematical representations of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pausanias. l. 1. p. 62.  Nemesis: 

* Giraldus Hist. Deorum. Syntag. 17. pag. 447.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
With bridle and square I act at large,  
my Prologue thoughts not long;  
By unruly hand, by unbridled tongue,  
see no Man man do wrong.  This Nemesis was in their opinion a goddess of justice, unto whose cognizance belonged not every unjust speech or action, but only such as were outrageous. For this reason was she pictured with a bridle in one hand, and a square or ruler in the other, to teach moderation in speech or action.  
11. In the observation of best Christian Writers, the wiser sort of Heathen did acknowledge but one supreme power or deity, the several branches of whose efficacy, or operations while they sought to set forth in 
a In altero verò arcae latere, quod est à laeva, ordinem operis in orbem oculis persequenti▪ faemina cap essa est pueru● consipitum dextra album sustinens, nigrum sinistrâ, & hunc dormientis effigy, distortis utrinque ped bus▪ Indican●scriptiones, quod facile tamen, ut nihil scriptum sit, conijcere p●ssis, e●rum puerorum unum M●rtem esse, alt● rum Somnum, mulierem illam Noctem, utriusque nutruem. At form●sa illa m●he●, quae foedafacie alter●m, sinistra obstracto collo trahit, dextera fuste caedit, justitiam significat, ●uae Iniuriam malè mul●tat. Paus l. 5. p. 321.  Emblems, Hieroglyphics, or Poetical resemblances, these sluices late mentioned were opened to augment the former deluge of superstition and Idolatry. And I know not whether in our forefather's times theological virtues, as faith, and charity came to be worshipped as Saints from such emblematical devises or representations, as are yet to be seen in the picture of S. Sunday 
b In the parish Church of East Wickham in Buckingham shire. The picture seems to represent our Saviour Christ. And the importance of the Emblem in charitable construction may be this, that he hath received more wounds by profane Sabbath-breakers, than he did by the jews. ; which without the Sexton's commentaries, that showed it me, or sight of the tradsmens' tools, that had wronged this Saint, (or rather violated the Sabbath) I should have taken for a character of the jewish Synagogue in Isaiahs' days; so miserably was this Saint wounded from head to foot. These two occasions of heathenish error in multiplying gods, are to my seeming, at least since I made this observation, briefly touched by 
* Lib. 2. de natura Deorum.  Tully; unto whom I refer the latin Reader. Multae autem aliae naturae Deorum ex magnis beneficijs eorum non sine causa, & à Graeciae sapientibus & à maioribus nostris constitutae nominataeque sunt. Quicquid enim magnam utilitatem generi afferret humano, id non sine divina bonitate erga homines fieri arbitrabantur. Itaque tum illud, quod erat à Deo natum, nomine ipsius Dei nuncupabant: ut cum fruges Cererem appellamus, vinum vero Liberum: ex quo illud Terentij; Sine Cerere, et Libero friget venus. Tum vero res ipsa in qua vis inest maior aliqua, sic appellatur, ut ea ipsa vis nominetur Deus; ut Fides, ut Mens, quas in Capitolio dedicatas videmus proximè à M. Aemilio Scauro, antè autem ab Attilio Catalino erat fides consecrata. Vides virtutis templum, vides honoris à M. Marcello renovatum, quod multis ante annis erat bello Ligustico à Qu. Maximo dedicatum. Quid opis? quid salutis? quid coxcordiae? Libertatis? Victoriae? quarum omnium rerum quia vis erat tanta, ut sine deo regi non posset, ipsa res Deorum nomen obtinuit. Quo ex genere Cupidinis & voluntatis & Lubentinae veneris vocabula consecrata sunt vitiosarum rerum, neque naturalium; quanquam v●lle●us aliter existimat; sed tamen ea ipsa vitia naturam vehementius saepe pulsant. Vtilitatum igitur magnitudine constituti sunt ij dij, qui utilitates quasque gignebant; atque his quidem nominibus, quae paulò ante nominata sunt à me, quae vis sit in quoque declaratur Deo. This 
* Libro 3. de Oratore in Initio.  author elsewhere thought the ancient Philosophers, which held, omnia esse unum, had soared much higher, than the Pygmey-wits of his time could reach; and multiplicity of Rules concerning one and the same subject, doth always argue imbecility of understanding, either natural or for want of art. On the contrary, such as by profundity, or strength of wit are able to dive into the depth of sciences, always reduce multiplicity to paucity, and draw most particular conclusions from one, or few common principles. Some maxims there be, which in every science hold the same, into which all truths must finally be resolved, without whose breach, or violation, nothing can justly be impeached of falsehood. With greater facility and perspicuity may the causes of all visible or known effects be resolved into one cause of causes, or into that unity, whence all multiplicity floweth. But of this hereafter.   

CHAPTER XVIII.  
The original of Superstition, properly so called, and the preservatives prescribed by God himself against this branch of Idolatry.  
1. AS contrarieties in opinions oftimes agree too well in falsehood, so one and the same falsehood may sometimes spring from contrary causes. The same Idolatrous error of the Heathens, which principally descended from too nice abstractions, or conceiving of that unity (or incomprehensible essence) as many whose attributes they could not apprehend, but under more conceits, was much increased by confounding the abstract with the concrete, or by conceiving of those things as one, which indeed were many. Were wool or paper of all the subjects or bodies which we had seen only white, every white thing which we see a far off would be taken for wool or paper. Our answer to this Question, Quid est albedo? What is whiteness? would perhaps be no better, than 
a Plato in his Hippias.  Hippias made to the like; Quid est pulchritudo? What is beauty? Mulier formosa, aut equus pulcher; A fair woman, or a comely horse. No sensible, as was 
b Chap. 15.  observed before, is ever represented without a train of circumstances, or concomitants. Of all circumstances time and place are necessary adherents to every passenger, that approacheth the gates of sense. And were not one and the same sensible often manifested at sundry places, at divers times, or with other different circumstances: or chose, did not divers effects oftentimes appear in one and the same time and place, or accompanied after one and the same fashion, we should hardly so far distinguish them, as that the presence of the one should not represent the other, or the remembrance of the one, not suggest a several notice of the other. The coexistence of the one, would always be taken as a cause of whatsoever event had before accompanied both. In events, which have no permanent existence, nor observe any certain course, to sever or abstract each circumstance from other, is a matter not so easy to be effected by such as intend it, as to be altogether forgotten, or not intended. The want notwithstanding of such abstraction, or winnowing of circumstances, is the essential root of superstition, whose nature cannot be more fully notified, than by a misdeeming of such circumstances, or adjuncts, as accompany extraordinary, or unusual events befalling us, either for the true causes, or procurers of them, or for practical associates, or coe-workers, fit to share with them in our love or hate. For this reason is gross superstition most incident to minds either great in themselves, or puffeed up with externals, but with all illiterate, and rude. Thus 
* Annonius lib. 1. cap. 15.  Clowis King of the then heathen Franks, attributed the death of his first borne unto the Christian Religion, which his Queen professed, or unto Christ, in whose name the Infant had been baptised. Quia Puer in dei vestri baptizatus est nomine, Dij nostri illum praesenti luce fraudaverunt: Because the poor child was baptised in the name of your God; therefore have our Gods bereft him of his life. And albeit the admirable patience, and cheerful thanksgiving of his Queen unto her God, for taking her child into a better kingdom, might have been an undoubted testimony of greater comfort in calamity, than Clowis his wont Religion could afford him; yet he gives his second son for dead, upon his first attachment by sickness; only because baptised, as the former had been in Christ's name; Et hic propter superstitionem vestram incurrit offensam: This child also through your superstition hath incurred the displeasure of our Gods. As if he had heard old jacob from remembrance of Joseph's miscarriage, bitterly complaining of Benjamins loss; I shall be robbed of my child as I have been 
* Gen 43. vers. 14. . But this child's recovery of his bodily health did so far rectify the King his father's mind, as to take Christian Baptism for no necessary sign, or forerunner of death to French Children. It did not (though) enlighten him to see the grossness of wont heathenish or his national superstition, still apprehended by him as a true cause, because a perpetual concomitant of his former good success in battle. But when he saw this begin to fail him in time of need, and victory so far gone unto the Almains his enemies, as there was small hope his gods could call her back: out of the memory of his believing consorts, reverend mention of Christ, and declaration of his goodness, he burst out into this prayer; 
* Christ, potentis●me Deus, quem Crotildes coniux mea colit pura ment, Trophaea meae tibi voveo fidei, tribuas si his ab hostibus triumphum victoriae. His peractis (saith mine Author) Alemannos invasit timor, victores Franci, victi, & Tributary facti Alemamni. Annonius. lib. 1. cap. 15.  O thou most powerful God Christ, whom my wife Crotilda worshippeth with a pure heart, behold I vow the Trophies of my faith unto thee, so thou wilt give me victory over these mine enemies. This being said (saith mine Author) fear came upon the Almains, the French were Conquerors, the Almains conquered, and made tributaries. This present help from God at the very point of peril, and extreme danger, was a sure document, That sincere profession of Christian Religion was no bare adjunct, or concomitant, but an authorized messenger of health, of peace, and victory.  
2. The like superstition did more desperately possess Maximinus, the chief matter of whose accustomed glory was. That his reign had neither been pestered with famine, war, or pestilence: the especial cause of freedom, from which annoyances was by him imputed to his careful worship of other gods, and zealous impugning of Christians. As if the temporaneall coexistence of these two effects had sufficiently argued the ones causal dependence upon the other. But God shortly after falsifies these foolish collections by fulfilling our Saviour's prophecy; [Cum dicunt pax & tuta omnia, tunc repentinum eis imminet exitium: Whilst they proclaim peace and security, sudden destruction comes upon them;] very remarkably in this boaster. For all these three Pursuivants of God's wrath came upon him, and his people, like jobs messengers each treading on others heels for haste. Eusebius. lib. 9 cap. 7.  
3. More grossly did some late Mahometan 
* Thuanus lib. 7. anno. 1550. Cum paternae cladis caussas superstitiosi Mauriassignarent, quod rex captivus a Christianis vinum Fessam comportari passus esset, & Leones aleret, ille reip●b▪ emendationem prae se ferens, protinus quicquid erat vini in cellis per urbem effundi, et Leones sagittis configi iussit. Terram non ferro, sed ligno proscindunt, quod eò magis mirandum, cum terra eorum tenax▪ et non arenosa sit, quaque Pinus nunquam crescit. Araturi ligna complura, quibus terram subigunt, lo●óque vomeris utuntur, secum portare solent: scilicet, ut uno fracto, aliud, atque aliud, ●e quid in mora sit in promptu habeant. Quidam ex Provinciae Praefectis, quo Provinciales graviore labore levaret, multos ferreos vomeres adferri fecerat. Cum autem eo, sequentibusque aliquot annis segetea aliqua coeli inte●perie, expectationi Agricolarum non responderent, vulgusque agrorum sumum sterilitatem ferre● vomer● adscriberet, nec aliud quicquam in causa esse pataret, Prafectus veritus seditionem, am●to ferro, suo eos more agros eolere permisit. Vide Sigismundum Baronem de Rebus Mosco viticis. pag. 113.  Moors ascribe their public calamities unto their lately deceased Kings, bringing in of Lions, and sufferance of Wine to be brought in by Christians. And whether in hope of successful reformation, intended by him, or to satisfy his ignorant people's expectation of it: the Lions were killed by his newly elected successors appointment; and the Wine brought in by Christians poured out in their open streets. This superstitious jealousy of these barbarous Africans, though in these latter times more gross than credible, may be exactly paralleled by the like disposition of modern Russians. It shall suffice to quote the Author the matter related by him hath such semblance with the former, that the addition of discourse, would rather obscure, than add lustre to their mutual representations.  
4. All are alike apt to search, though all not alike able to find the true, or discover the colourable causes of every effect, which much concern them. And as Land, for want of direct heirs, falls oft to colaterals of the same progeny; so time and place, because of kin unto every effect, are by the ignorant, or misaffected reputed Lords, or disposers of success, good or bad, to which no cause apparent makes evident claim. A lively character of this disposition, thus apt to take the impression of error, we have in that Poetical description of Aeacus and his people, which wrongfully indicted their beds and houses of the disasters which befell them ......... Fugiuntque penates 

Ovid. Met. lib. 7. fabula 26.  Quisque suos, sua cuique domus funesta videt●,  
Et quia causa latet, locus est in crimine notus.  
The houses deemed to breed their bane,  
the owners quite disclaim;  
And since the cause they do not know,  
the known place bears the blame.  And in that other of Cadmus' ..... Seriéque malorum 

Idem. lib. 4. fab. 14.  Victus, & ostentis, quae plurima viderat, exit  
Conditor urbe suâ, tanquam fortuna locorum,  
Non sua se premeret:  
Affright with many a direful sight,  
the Founder leaves the Town;  
As if th' ill luck which hunted him,  
had been its, not his own.  It was a blast of the same superstitious doctrine, or blind persuasion which impelled the Philistines to carry the Ark from place to place. 1. Sam. 5. vers. 7. usque ad cap. 6. v. 8.  
5. The confidence of a good cause would scarce so much have animated the Princes of Germany; as the very name of the places 
a Hic exitus pugnae ad Mulbergum commissae fuit; cuius loci nomen viris principibus male ominosum semper fuisse a curiosis rerum Germanicarum observatum est. Si quidem ad Mulbergum Baioaria Ludovicus IV. Fridericum ducem Austriae et Henricum fratrem anno. S. MCCCXXIII. Rupertus item Imperator, centesimo circiter anno pòst, Bernardum Badensem Marchionem ad Mulbergum supra Nemetes C●pit. jac Aug. Thuan. Histor. lib. 4. pag. 77. , wherein some of their rank have been foiled, would have deterred them from adventuring battle upon terms otherwise equal. And the Scottish nation, unless our Writers have wronged them, would sometimes have sought with the English upon any festival day in the year sooner than upon Magdalene day, as fearing lest the ill hap, which it brought them, had not been expiated with the reiterated penitential sacrifices of many widow's tears. Howbeit I may not condemn all wariness, or serious observation of ominous significations, which time or place, with their circumstances may afford. There is a mean, though not easy to find, and harder to hold, between superstitious fear, and presumptuous boldness in this kind. That natural inclination, which in many degenerates into impious devotion, requires as well a skilful moderator, as a boisterous corrector. But this is an argument, wherein I had rather be taught, than teach, though somewhat hereafter 
b In the Treatise of Prodigies, or the third Section of divine providence.  must be said for mine own, or others information. Of much heathenish superstition in this kind, the Monasteries of our Land have been fertile nurseries; as the Grecian clergy is this day tainted with curiosities of this rank, as uniustifiable, as the scrupulosities of many old women to begin any work of their vocation, upon the same day of the week on which the feast of Innocents', or Childermas, (as they term it) did fall the year before.  
6. But neither can ancient Story, Poetical description, or known experience of any modern disposition so well set out the manner how these natural seeds of superstition are set on working by intemperate desires, or jealous fears, as doth that sacred relation of Balaak & Balaams' conspiracy to curse the Israelites. Whatsoever Balaam thought of this business; Balaak out of his inbred superstition was persuaded, that the very place or prospect had been a cause concurrent to produce the effect, for which he supplicated unto his god. Balaak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people 
* Num. 22.41. . But Balaak feared (as by the words following it seems) that Balaam saw too many at once, that this place was too high, a fitter level for a blessing than for a curse. And Balaak said unto Balaam; what hast thou done unto me? I took thee to curse mine enemies, and behold thou hast blessed them altogether. And he answered, and said; Must I not take heed to speak that which the Lord hath put in my mouth? Yet this protestation persuades Balaak only to alter his station, not his mind. And Balaak said unto him; Come I pray thee with me unto another place, from whence thou mayst see them; thou shalt see but the utmost part of them, and shalt not see them all, and curse me them from thence. And he brought him unto Sede-sophim (a place by the very name apt to enchant a superstitious mind with expectation of success) to the top of Pisgah, and built seven Altars, and offered a bullock, and a ram on every Altar 
* Num. 23. ver. 11, 12, 13, 14. . As before trial made, he hoped the change of place would have altered his luck; so after return of the like answer, he suspects the Prophet's words as causes of his mishap, and would hire him to be silent. And Balaak said unto Balaam; neither curse them at all, nor bless them at all. But Balaam answered, and said unto Balaak; Told not I thee saying; All that the Lord speaketh, that I must do 
* Ver. 25, 26 ? So strong is the conflict between the ingraffed notion of God's power to bless or curse whom he pleased, and the unrighteousness, wherein it is detained, that after a sentence passed against him, he will yet remove his suit to another Court. Again Balaak said unto Balaam; Come I pray thee; I will bring thee unto another place, if so it may please God that thou mayst thence curse them for my sake 
* Ver. 27. . And lastly perceiving his triple attempt to curse had procured a Trinity of blessings (perhaps a blessing from the Trinity given by each person in course) the last more effectual than the former; he abandons the Prophet's company as an unlucky guest. Of Israel saith Balaam: He coucheth, and lieth down as a young Lion, and as a Lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee. Then Balaak was very angry with Balaam, and smote his hands together. So Balaak said unto Balaam; I sent for thee to curse mine enemies, and behold thou hast blessed them now three times: Therefore now flee thou to thy place 
* Chap. 24. ver. 9, 10, 11. . Had God upon some extraordinary provocation of this peoples unexpiated sins, permitted the hireling Prophet's curse to have hit them; the place, whence it was directed, should have been either joint sharer with old Baal in sacrifices, and other divine honours, or else have brought forth some other like new God. Or if the second arrow had sped, Baal Pisgah, or Sede-sophim, had been more famous amongst the Moabites, and their affrighted neighbours, than Baalzebub, or Baal Peor; until the memory of this success had been Eclipsed by events more glorious, elsewhere manifested.  
7. The multiplicity of Topicke gods amongst the heathen could hardly have been hatched without a conjunction of the afore observed imbecility of man's understanding, or confused apprehensions of time, and place, as cogenitors of effects begotten in them, and of such affections or dispositions, as the holy Ghost deciphers in Balaam. The invisible power, which filleth every place with his presence, comprehended by none, was confined within the circumference of that peculiar room, wherein it had been sensibly manifested. From his dominion over the fields, testified sometimes by abundance, sometimes by scarcity rare and unusual, they imagined a god of the field distinct from gods of the woods or waters. From declaration of his power, or secret touches of his presence in their houses or bodies (whether by participation of his goodness, or permission of evil Angels to torment them, Dij Tutelares, Penates, or Lares; God's Protectors of their houses, or families, or Guardians of their persons had their original. And seeing there was no corner of the world, wherein the invisible and hidden power of God was not sometimes remarkably manifested in his effects: the former gap once opened; there could be no restraint of this superstitious vanity. Idolatry from this one root might spread as broad, as the world was wide. The visible and known Elements, having one common matter for their mother, each symbolising with other in some homogeneal quality, were allotted to three brother gods; The earth to Pluto, the water to Neptune, the air to jupiter, from whose Tribunal, lightnings were sent out, as proclamations, to affright these inferior rebellious regions, and thunderbolts as arrows of vengeance, or executioners of his denounced wrath. The several Quarters of every regiment (of the earth especially) were assigned to Deputy Gods, or Precedents, yet so, as variety of time had sometime joint suffrage with distinction of place for erecting these lesser gods, which were as Tenants or Cottagers to the three great Lords, or supposed heirs of this visible sphere. Night lightnings by the ancient Romans were entertained as messengers of Summanus. Such only as came by day were accounted as sent by jupiter.  
8. These experiments, which are as so many probates of the Philosophical rules premised, should hardly merit so much credit with me, unless the holy Ghost, in registering the idolatrous errors of some heathens, had warranted as well the truth of the instances, as the causes assigned by us of the error. The Aramites had felt the power of Israel's God in the mountains to their smart, and yet are confident to find succour from other gods as powerful to plague the Israelites in the plain. 
* ●. King ●0. ver. 23, ●4, 25.  And the servants of the King of Syria said unto him; Their gods are gods of the hills, therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they. And do these things; Take the Kings away, every man out of their place, and put Captains in their rooms: And number thee an Army like the Army that thou hast lost, horse for horse, and Chariot for Chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he harkened unto their voice, and did so. The Romans superstitious confidence in the vanquished Trojan gods, was happily nursed by the same ignorance, a spice whereof we may observe in rustic unthrifty gamesters, which hope to avoid ill luck by changing place. That querulous complaint, which the Israelites vented in the wilderness, had been settled upon the lees of Arams and Moabs' Idolatry. These heathens were not so credulous of success against evident signs of God's displeasure; as the Israelites, after experience of his miraculous refections in their thirst, were incredulous of his power to provide meat in their hunger. 
* Psal. 78. ver. 15, 16, 17, 18, 19, 20.  Can God (said they) furnish a table in the wilderness? Behold he smote the rock, that the waters gushed out, and the streams overflowed; Can he give bread also? Can he provide flesh also for his people? It was but an easy step in heathenish times to translate the divine powers à loco ad locatum, from the place, wherein the effects wrought by them were encompassed, to such inanimate creatures, as were their instruments in producing them. So Augustus lying weatherbound, and suspecting lest his suit to jupiter his brother, the supreme Lord of the air, might find as unspeedie admission or dispatch as poor men's petitions did with such great Kings as Augustus was, forthwith sacrificed to the wind, that lay fittest for bringing him to the haven of his desires. They that go down into the deep (saith the Psalmist) see the wonders of the Lord. The like documents of Gods immediate hand in raising & assuaging storms by sea, as inspired this sacred breast with prophetical hymns of his praises, enticed the Romans to sacrifice to the floods or waves for the safety of their Navies; 
* Cic. lib. 3. de natura Deorum circa medium.  Nostri Duces mare ingredientes immolare hostiam stuctibus consueverunt; Our Generals when they go to Sea, use to offer Sacrifices unto the floods. And upon special deliverance from a dangerous storm, they invested the latent power of the unknown God with the known name of the much feared effect prevented, as they supposed, by their Idolatrous devotions: 
Te quoque tempestas meritam delubra fatentur,  
Cum penè est corsis obruta puppis a●uis.  
When ships on raging Corsic Seas,  
by storms were well nigh lost;  
To garnish Lady Tempests Shrine,  
our Fathers spared no cost.  Their folly was less in seeking to appease the tempest which stirred the waves, than in supplicating to the waves, which could not cease so long as the tempest lasted.  
9 These foolish practices of such as the world accounted her wisest sons, though they cannot justify the like foolery in illiterate, or meaner persons; yet may they justify the learned critics correction of the poor Fishermans' speech in 
* Vide Cau● in c 8. ● 9 Athenaei.  Athenaeus; albeit by amending his words, 
Antiquè sic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he hath made his meaning a great deal worse, than it was formerly conceived to be. For he brings him in sacrificing to the North wind, as the most of his profession in ancient times usually did. 
a A●exandrū● Eleu●tem A●aeorum p●r●m navigate plure● scrib●nt, navisque praetorae gubernatorem fa●e: qu●mque tamin medies Hellesponti flactibus versaretur, taurum Neptuno ac Nereidibus macta●, aureaque Phiala in mare profusa Liba●e. Arrianius de expedit. Alexandri lib. 1.  Alexander's sacrificing in the midst of Hellespont unto Neptune, and the sea-nymphs, was no less Idolatrous, but neither so properly, nor grossly superstitious. Howbeit even the most gross, and superstitious mistake of these Heathens last mentioned, differ rather in subject, and matter, than in form, from an error common and usual, and in a manner the fatal consequent of a necessary practice in modern Schools, to wit, of Denominating or notifying things indistinctly apprehended by their references, or vicinity unto certain and known circumstances. Thus because we know not the determinate distance of the Moon from the Centre, or supreme sphere, we define the place of it (as of every other body) by the convexe surface of the sphere, which environs it. And by this concretion, or confusion of the external reference, or notification, with the thing we seek to notify; the highest orb, or supreme sphere hath in the conceit of many, lost all right to any distinct proper place, because it is destitute of a surface, or superior covering; so again by notifying the differences, or set parts of time by the numerable, and known parts of motion, which accompany it; the proper and essential notion of time is utterly drowned in our conceit of motion. And as we imagine those bodies, which are not contained under some other, to be in no place: so we misconceive there should be no time, unless it were ensheathed in motion. Whereas the 
* Aristot. 2. Physic.  Philosopher did not intend, that the Definitions either of time or place by him assigned should be essential; But (as all Physical definitions (by his precepts are, and aught to be) causal, or connotative, such as is that; Ira est ebullities sanguinis circacor: Anger is the boiling of the blood about the heart.  
10. This proneness of man's imagination to be misled by circumstance of time or place, by other adjuncts, or instruments of his manifested power, the Lord foresaw in his chosen people, and sought in solicitous manner to inhibit by his Law and Prophets. To this purpose is the unity of his infinite, and incomprehensible Majesty, so often and usually emblazened by variety of glorious attributes framed from the multiplicity of subjects, or variety of effects, wherein the efficacy of his power, justice, or goodness are, or have been most remarkably manifested. Men by this means, (so they would by any) might be occasioned to abstract, and purify their conceits of him from those concrete, and unpurified apprehensions, wherein the Heathen did either bury, or imprison such notions as either nature had engrafted in them, or traditions communicated unto them. From discovery of his powerful hand in managing wars he is enstyled the Lord of Hosts, or the Lord strong and mighty in Battle: and yet with all, a God of peace, and one that maketh wars to cease; A God of wisdom, and a God of glory, and yet, a God that hath compassion on the poor, and despiseth not the weak, and silly ones. And as if he had feared, lest Israel upon such occasions as seduced the Romans, might misdeliver devotions, confusedly intended to him, unto stormy waves, or tempests, or with the Aramites, confine his power to valleys, or mountains, or with others, make him a God of the sea only, not of the land; He hath sounded a counterblast to those impulsions, where with the heathens were driven headlong into Idolatry, in that excellent song of jubilee; The Lord is a great God, and a great King above all Gods. In his hand are the deep places of the earth, the strength of the hills is his also. The sea is his, and he made it; and his hands form the dry land. O come let us worship, and fall down; let us kneel before the Lord our maker. For he is our God, and we are the people of his pasture, and the sheep of his hand 
* Psal. 95. ver. 3, 4, 5, 6, 7. . It was his pleasure to try them 
a Exod. 17. ver. ●, 3, etc.  with penury of water after he had tried them 
b Exod. 16. ver. 3, 4. etc.  with scaricitie of bread, that by his miraculous satisfaction of their intemperate desires of both, as also of their lusting after flesh, he might bring them to acknowledge him for a God, as powerful over the fowls of the air, as over the fish in the sea, as able to draw water out of the hard rock, as to rain bread from heaven. And having indoctrinated them by their experience of his power in these, and like particulars, he commends this general precept, or moral induction to their serious consideration: Hath God assayed to go, and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, & by a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes: Out of heaven he made thee to hear his voice, that he might instruct thee, and upon earth he showed thee his great fire, and thou heardest his words out of the midst of the fire. Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else 
* Deut. 4. ver. 34, 36, 39 . And lastly; That no senseless, or living creature, through the faulty ignorance of man, might unawares purloin any part of his honour, the Psalmist hath invited all to bear consort with his people in that song of praise, and acknowledgement of his power: Praise ye the Lord from the heavens; praise him in the heights. Praise ye him all his Angels; praise ye him all his hosts. Praise ye him Sun, and Moon: praise him all ye Stars of light. Praise him ye heavens of heavens: and ye waters, that be above the heavens. Let them praise the name of the Lord: For he commanded, and they were created. He hath also established them for ever, and ever: he hath made a decree, which shall not pass. Praise the Lord from the earth ye dragons, and all deeps, etc. Let them praise the name of the Lord, for his name alone is excellent: his glory is above the earth and heaven 
* Psal. 148. ver. 1, 2, 3, 4, 5, 6, 7, 13. .   

CHAPTER XIX.  
Of diverse errors in Philosophy, which in practice proved seminaries of Idolatry and sorcery.  
1. THe best Apology, which the greatest heathen clerks could make for themselves (for the grosser fopperies of the vulgar, they would not undertake to defend) was borrowed from a plausible Philosophical opinion, thus expressed by the Poet: 

Virg. 4. Georg. pag. 94.  His quidam signis, atque haec exempla secuti,  
Esse apibus partem divinae mentis, & haustus  
Aethereos dixere: Deum namque ire per omnes  
Terrásque, tractúsque maris, coe●umque prosundum:  
Hinc peci●des, armenta, viros, genus omne serarum,  
Quemque sibi tenues nascentem arcessere vitas,  

* Hence perhaps did that Paradox maintained by some Philosophers take his beginning [Deus est materia prima]. The proposition in itself considered may be salved from heresy with a distinction of formaliter and eminenter. But the same proposition simply converted [Materia prima est Deus] includeth heresy, if not Idolatry. The truth is [Deus est materia prima eminente non formaliter. [Materia prima non est Deus aut e●●nen●e e●●ut formaliter.]  Scilicet huc reddi deinde, ac resoluta referri  
Omnia: nec merti esse l●cum, sed viva volare  
Syderis in numerum, atque alto succedere coelo.  
S●me by these signs and these examples thereto drawn have taught,  
The souls of Bees to be divine, of heavenly spirits a draught;  
For God say they, as find they may, who Nature's works per use,  
Through earth, through seas, through heavens profound live goodness doth diffuse.  
From his live presence, Cattle, men, birds, suck the spirit of life,  
From him all springs, in him all ends: though death be ne'er so rife,  
Yet nothing dies: what earth forsakes finds place in starry sky,  
What we think into nothing slits, above the Heavens doth fly.  This opinion was worse construed by some, than either the Author, or Commentator meant: many, the most ancient especially, agree in this; That Deus was Anima mundi, That the world was animated by God, as our bodies are by our souls. Whence they concluded, as some later Romanists do; That all or most visible bodies might be religiously worshipped, or adored, with reference to God's residence in them. The Antecedent notwithstanding being granted, the practices which they hence sought to justify, are excellently refuted by S. Austin 
* Lib. 4. de civet. Dei. cap. 11, 12. , who hath drawn them withal a fair and straight line to that mark, whereat they roved at random or blind guess, by ways successively infinite. For answering any objection the Heathen Divines could make against us, or refuting any Apology made for themselves, I always refer the Reader to this good Father's learned labours, of excellent use in his time. But my purpose is not to make men believe these heresies are yet alive by hot skirmishing with them. The lines of my method rather lead me to unrippe their originals, so far only as not discovered, they might breed danger to our times. Now in very truth the opinion pretended by them to colour the filth of their Religion, did minister plenty of fuel and nutriment, (as learned 
* Recolligamus quae diximus, videbimusque in primo nos gradu discere Deum non esse corpus, ut Epicurei; neque formam corporis, ut illi volunt, qui Deunt asserunt animam esse coela vel universi, quod et Aegiptij ut Scribit Plutarch existimarunt, et Varro ●heologus Romanus, unde utrisque magnum fomentum Idol laetria, ut al●bi declarabimus Mirandula de ente et uno. pag. 249.  Mirandula hath observed) to those monsters, whose limbs, and members had been framed from the seeds of errors hitherto mentioned; and the illiterate in all probability took much infection at eyes and ears, from Poetical descriptions, or Emblematical representations of God's immensity; such as Orpheus (if we may believe Clemens Alexandrinus) did take out of the Prophet Esay. cap. 66. vide Ciem. Alexand. lib. 6. Strom.  
Ipse autem in magno constans, & firmus Olympo est,  
Aureus huic Thronus est, pedibus subiectaque Terra,  
Oceani ad fines illi protenditur ingens.  
Dextera, montanas atque intus concutit illi  
Ira bases, motus nec possunt ferre valentes.  
Ipse est in coelis, terram complectitur omnem,  
Oceani ad sinus expansa est, & manus illi  
Vndique dextera—  
Not held by them He heavens doth firmly hold,  
Whole earth's but footstool to his throne of G●ld;  
Ins mighty Palm the Ocean vast doth roll;  
The roots of mountains shake at his control.  
Or e Heavens, through earth his right hand doth extend,  
It all inclasps, all it, not comprehend.  
2. jupiter (though acknowledged by many to be the only God) from the former opinion became answerable to as many names as the world had principal parts, and upon diversity of relations to effects, or motions presumed to issue from his amiable, or live presence, subdivided into both sexes; termed 
* Vide Aug. de Civit. Dei. lib. 4. cap. 11.  Neptune in the sea; Liber in the vineyard; Vulcan in the Smith's forge, and Vagitanus in the Infant's mouth; in the air juno; in the earth Tellus; Venilia in the sea-wave whilst current to the land: Salatia in the same wave reciprocating. The mere variety of names, or alteration of the sex, or gender, would naturally suggest a multiplicity of gods and goddesses unto the ignorant: so would the divers forms or shapes of those bodies, whereof they imagined him to be the soul and spirit, unto the learned; specially seeing the motions, or operations of the elements, or other inferior bodies have no such vital dependence upon any one, or few principal parts of the world; as in man, all other members with their functions have on the heart, the head, and liver, or perhaps all originally on the heart. And yet the evident prerogative of these three parts hath persuaded great Philosophers to allot three several souls really and locally distinct, to each principal part one. From which opinion it would with probability follow; that in one man there should be three living creatures: A plant, a sensitive, and a rational substance. And Varro the most learned amongst the Romans, grants that the ancient Romans did worship mother Tellus, Ops, Proserpina, and Vesta, for distinct goddesses. Though these titles in his refined Theology rather imported so many several virtues of the earth, whose soul or spirit was but one: And not absurdly (as he thought) might other goddesses be reduced to this old Grandam Tellus. But S. Austin demands how this can stand with the doctrine of his ancestors, which had ordained several rites to all these, as unto goddesses in nature different, and consecrated peculiar votaries unto Vesta? It is not all one for one goddess to have many names, and to be many goddesses, or shall multiplicity and unity be avouched of one and the same? It may be (saith Varro) that in one, many may be contained; but this avoids not the intended check. Saint 
* Lib. 7. de civet. Dei. cap. 24.  Austin replies; That as in one, and the same man there may be many entities, not many men: so in one and the same goddess there might be several virtues, not several goddesses. Varroes' attempt to justify his forefathers jolly, and reconcile their gross ignorance with his learned errors, evidently betrays whose successors the Jesuits or other acquaint modern refiners of School Paganismes are, which hope to salve the contradictions of their doting forefathers, and erring counsels, and patch up the unity of their broken and divided Church by School glue or Philosophical quirks.  
3. But concerning the animation of the world, and its several parts, the opinions of Philosophers varied, and their variation caused variety of Idolatry: Every body had a peculiar spirit, or genius besides jupiter, to whom the moderation of all was assigned; whence we may without breach of charity suppose the worshipping of dumb and senseless creatures to have been a practice though wicked in all, yet not altogether so brutish and senseless in some heathen as it is often generally censured without distinction. For even the elements or inanimate creatures, which they adored, had, in the opinion of some Philosophers, their proper spirits, though not to inform them, as our souls do our bodies, yet to assist, or guard them; each of which spirits was held divine, and endued with some peculiar power or virtue, for producing or averting certain effects proportionable to the bodies. 
* Vide Georg. Agricol. de animalibus subterraneis etc.  Authors for skill as well practice as speculative, not easy to be deceived, and for their gravity and moral honesty exempt from all suspicion of purposed deluding others, have related strange apparitions about Mines. The like might seduce some heathen to adore gold and silver, not as metals, but rather as visible pledges of an invisible Mammon's presence, conceived by them as a spirit, or guardian of treasure, by whose favour (solicited in peculiar rites or services) wealth might either be gotten or increased. The like conceit, no question, moved the 
* See the Bishop of Casae in his Indian Relations.  indians to present a Casket of gold & jewels, with such a solemn mask, or superstitious dance, as they held most acceptable to their country-gods, in hope Gold the Spanish God, as they deemed it, being pleased with their devotions would appease the Spaniards cruelty. Why those semi-Christians should so hunger and thirst after gold, and metals, which could neither allay their hunger, nor quench their thirst, could not enter into these silly caitiffs hearts; unless it were to sacrifice it unto some Mammon, or spirit of Gold.  
4. julian the Apostata, albeit he spared no cost to make jupiter his friend, whom he adored as King of gods, and chief moderator of the world, yet thought it no point of thrift or wisdom to neglect the Elemental spirits: because these in the heathenish divinity, which he followed, were powers truly divine, able to qualify their worshippers with the spirit of divination. Neither was this opinion of their Deity in the censure of those times or sects, any Paradox, nor the offering of placatory sacrifices, any unlawful or superfluous practice. Otherwise Amianus his plea to acquit his Master from suspicion of sorcery, or Magical Exorcisms had been as ridiculous in the sight of Heathens, as it was impious in the judgement of Christians; 
* Et quoniam erudito, & studioso cognitionum omnium Principi malevoli pranoscendi futura pravas artes assignant, advertendum est breviter; unde sapienti viro hoc quoque accidere poterit doctrinae genus haud leave. Elementorum omnium spiritus, ut pote perennium corporum praesenti motu semper & ubique vigens, ex his, quae per d●sciplinas varias affectamus, participate nobiscum munera divinandi; Et substantiales potestates ritu diverso placatae velut ex perpetuis fontium venis vaticina mortalitati suppeditant verba. Quibus numen praeesse dicitur Themidis, Quam ex eo, quod fixa fatali lege decreta praescire fas sit in posterum (quae Tithemena sermo Graecus appellat) ita cognominatam, in cubili solioque lovis vigoris vivifici Theologi veteres collocarunt. Ammiam, Marcellin lib 21.  Because this Prince a professed lover of all sciences, is by some maligned to have gained the foreknowledge of things future by naughty Arts: we are briefly to advertise by what means a wise man (as this Prince was) may attain unto this kind of learning, or skill more than vulgar. The spirit of all the elements (saith this Author) being enquickned by the uncessant motion of the celestial bodies, participate with us the gift or faculty of divination: and the favour of the substantial powers (or immortal substances) being purchased by respective ritual observance; the predication of Fates or destiny is conveyed unto mortality from them, as from so many perpetual springs or fountains. Over these substantial powers the goddess Themis sits as Precedent, so called by the Grecians, because the irrevocable fatal decrees by her mediation become cognoscible. This Themis the ancient Theologi have therefore placed in the bedchamber and throne of jupiter, fountain of life and livelihood.  
5. Yet this conceit of 
a Vide Staphanum Pighium de Dea Themide.  Themis sovereignty was not the opinion of all, or most ancient heathen Doctors. For some have taught, that 
b Vide Gyraldum de Tellure & nocte.  Tellus (or the spirit of the Earth) did give Oracles before Themis meddled in these businesses. During the time of both their regencies; Nox by others was esteemed at least as midwife of Revelations, whereof sometime she had been reputed Queen-mother, because these secret predictions of destiny, or fatal dooms were usually brought to light in silent darkenesses. Not much different from Ammians Philosophy are many of Plutarch's conjectures of the inspiration and expiration of Oracles. julian (it seems) from Plutarch's Principles hoped to encourage these divining spirits to follow their former studies, and recall them to their wont seats, by reviving their ancient rites, and reestablishing their privileges: as if Honos alit arts had place amongst these petty gods.  
6. This Philosophical opinion did fit the forementioned temptation to superstition, as the clasp doth the keeper. And with their impulsive help were able to draw the present Christian world not well catechised, into the bottomless sink of foulest Idolatry. And though from consciousness of our ignorance in the works of Nature, we allow the issue of many practices, whereof we can assign no probable special cause, but only in charity to ourselves and others, suppose they have some right unto their being by the ordinary course of nature: yet some disorderly overgrown stems there be of this charitable credulity, which bring forth little better fruit, than that which the Christian world condemned in julian. As for example, such as from uncertain traditions can conceive hope, and attempt the practice of curing diseases by Annulets, or by application of supposed medicines apparently destitute of any natural active force, will quickly be set over to acknowledge some hidden virtue, or supernatural efficacy concomitant, or assisiant, which in plain terms they will not call their God or Creator, yet will think of it, as of a good spirit, ready to help in time of need, so it be sought unto by such means, as the Cabalists of these secret mysteries shall prescribe. Whatsoever the matter of the medicine may be (though oftimes it be rather verbal, than material) the manner of applying it, is for the most part merely magical, and serves (though not in the intention of the patient or Physician) as a solemn sacrifice to the founders of these Arts. Or if the manner of applying or wearing medicines be not superstitiously ceremonious, the solemn professing (though always not verbally expressed) of credence, or belief prerequired unto their efficacy, is Idolatrous. Of practices in this kind (though the practitioners will or can assign no reason, save only traditions of luck good or bad to follow; yet may we safely presume the most part to be naught; because we may evidently derive the original of many from conceits merely heathenish and Idolatrous. Such is the use of Vervine, of our Lady's gloves, and S. john's grass at this day in no less request amongst some rude and ignorant Christians, than sometimes they were amongst the ancient Grecians or Romans, to whose manners Theocritus and Virgil in their Poems do allude: 

Eglog. 8. — Bacchare frontem  
Cingite, ne vati noceat mala lingua futuro.  
Lest naughty tongue whilst Poet's young,  
his brain do blast;  
Let lucky grass 'bout his Temple pass,  
to bind them fast.  That other piece of the same Poet concerning the use of Vervine, smells too rankly of magical sacrifice or incense: Verbenas adole pingues, & mascula thura. It may be questioned, whether the Roman 
* Eo magis obtinuit, ut Legati publici sancti habeantur: adeo ut, siquid jurisconsulto Martiano credimus, sanctum vocari caeperit a sagminibus, id est, ve benis, quas herbas Romanorum Legati ferebant, ne ab ullo v●●larentur adversus ius gentium. Quod si quis ipsus pulsasset, hostibus dedebatur ex sententia Q. M●tij. Fo●cat. jurisconsul: de Gallorum Imperio & Philosoph. lib. 5. pag. 685. Greg. Tur●nensis tradit Legatos Francorum mittisolitos cum Virgis consecratis, ne a quoquam offenderentur. Forcat. Ibi●em.  Legates did wear Vervine upon superstitious confidence of some hidden virtue in it, or as an emblematical allusion to the superstitious conceit of the vulgar. But wont they were to wear bunches of it in their solemn embassages, whether in token that their persons ought not, or out of vain hope, that their persons could not be violated so long as they were under the protection of this herb, accounted sacred. The most superstitious hopes, implied in these, or the like practices of the Heathen, may be more than paralleled by the vain confidence which some ignorant Christians put in the secret virtue of these, and like herbs for curing strange diseases, or for their safeguard against thunder, fiends, or wicked spirits. To this purpose I well remember a tradition, that was old, when I was young, better believed by such as told it, then if it had been Canonical Scripture. It was of a maid that liked well of the devil making love to her in the habit of a gallant young man, but could not enjoy his company, nor he hers, so long as she had Vervine and S. john's grass about her: for to this effect he broke his mind unto her at last in rhyme: 
If thou hope to be Leman mine;  
Lay aside the St john's grass, and the Vervine.  To rob a Swallows nest built in a firehouse, is from some old bell-dames Catechisms, held a more fearful sacrilege, than to steal a chalice out of a Church. Besides tradition they have no reason so to think. The prime cause of this superstitious fear, or hope of good luck by their kind usage, was that these birds were accounted sacred amongst the Romans, 
* Vide Gyraldum etc. de dijs penatibus.  Dijs penatibus, to their household gods, of which number Venus the especial patroness of swallows was one.  
7. Such a presidency as Ammianus assigned to Themis and the substantial virtues of the Elements, is to this day given by these magic Cabalists unto spirits over metals, stones, and herbs; each have their several Patrons. And if the practice be for the practitioners conceived good; the spirit which prospers it shall not be reputed evil. Thus are the Fairies, from difference of events ascribed to them, divided into good and bad, when as it is but one and the same malignant fiend, that meddles in both; seeking sometimes to be feared, otherwhiles to be loved as God, for the bodily harms, or good turns supposed to be in his power. And permitted (no question) he is to do both in just punishment of their heathenish superstition or servility, that can esteem him worthy either of religious love or fear.  
8. It was my hap since I undertook the Ministry, to question an ignorant soul, (whom by undoubted report I had known to have been seduced by a teacher of unhallowed arts, to make a dangerous experiment) what he saw, or heard, when he watched the falling of the Fern-seed at an unseasonable and suspicious hour. Why (quoth he) (fearing (as his brief reply occasioned me to conjecture) lest I should press him to tell before company, what he had voluntarily confessed unto a friend in secret about some fourteen years before) do you think that the devil hath aught to do with that good seed? No; it is in the keeping of the King of Fairies, and he I know will do me no harm, although I should watch it again; yet had he utterly forgotten this King's name, upon whose kindness he so presumed, until I remembered it unto him out of my reading in Huon of Bordeaux. And having made this answer, he began to pose me thus; Sr, you are a scholar, and I am none: Tell me what said the Angel to our Lady? or what conference had our Lady with her cousin Elizabeth concerning the birth of St john the Baptist? As if his intention had been to make bystanders believe, that he knew somewhat more in this point, than was written in such books, as I use to read. Howbeit the meaning of his riddle I quickly conceived, and he confessed to be this; That the Angel did foretell john Baptist should be borne at that very instant, in which the Ferneseede, at other times invisible, did fall: intimating further (as far as I could then perceive) That this Saint of God had some extraordinary virtue from the time or circumstance of his birth. So fair a colour had his Instructor, by profession a Mathematician, by practise a Conjuret, cast upon this superstitious, and ungodly experiment; as the most part of Magical ceremonies or observances, pretend their warrant from some resemblances of sacred actions, or from circumstances of miraculous cures wrought by our Saviour, his Prophets, or Apostles. Many instances to this purpose are to my remembrance gathered by Delrius. This upon mine own knowledge, and observation I can relate; of two, sent more than a mile, after the Sunsetting, to fetch South-running water, with a strict Injunction, not to salute any either going or coming, no not their dearest friends, if they should chance to meet them (as by chance they did.) Such silence had well beseemed them in God's Temple; but in this case was the sacrifice of fools, an offering up of their tongues and lips unto the service of Devils; yet colourable amongst the credulous by Elishaes' instructions given to Gehazie, when he sent him to cure the Shunamites child; albeit these literally import rather haste, than hope of good speed by their observance. All the hidden virtues of the forementioned seed, invisible, save only to the superstitious, I now remember not, nor were some of them fit to be related. But the rarer, or stranger efficacy it or other herb or seed may be conceived to have, the more eagerly are they sought after by the needy or distressed; in body especially. 
* Miserifacile credunt quae volunt.  Extreme misery, or distressful penury, occasioned by course of nature, not by violence, is by nature credulous, and apt to breed a good conceit in the simple of any thing, that is publicly disliked or disallowed by the learned. And credulity matching with eagerness of desire brings forth vain hope, or stubborn confidence, without any just external occasion to beget it; as some females are fruitlessely fertile without the male. And hopes enlarged or augmented are forthwith in travel of action, and long after practices for their accomplishment; although it be to offer solemn sacrifice to infernal powers: whose sacraments are the oftener, and more zealously frequented; because such grace, or good luck, as by divine permission ensues upon their celebration, is always conferred ex opere operato. No strict examination of the communicants conscience; no patient expectation of God's providence (from which as from a yoke burdensome to flesh and blood, they exempt all that put confidence in them) is required unto their efficacy. If they fail in operation, the present damage or bodily danger is not great, only so much labour lost: and speediness of resolution, or quick manifestation of fatal doom, be it good or bad, naturally excites men beset with fear, or hope, to attempt the trial of such experiments, as are prescribed them. The Heathen 
* Magical vanitates saepius quidem antecedentis operis parte, ubicunque causae locusque poscebant, coarguimus, detegemusque etiamnum: in p●ucis tamen digna res est de qua plura dicantur, veleo ipso, quod fraudal●ntissima artium plurimum in toto terrarum orbe plurimisque saculis valuit. Autoritatem ei maximam fuisse nemo miretur; quaen loquidom sola artium tres alias imperiosissimas humana mentis complexa in unamse ●edegit. Natam primum è Med●cina nemo dubitat acspecie salutari irrepsisse velut altiorem sanctioremque quam Medicinam: ita blandissimis desideratissim●sque promissis addid●sse vices Religionis, a● quas maxim● etiamnum caligat humanum genus. Atque ut h●c qu●que suggesserit ●s●sse arts M●the●cas, n●llo● n●uido futura desesesciendi, atque eadem coelo ver●s●imè peti cre●eme. 〈◊〉 hominum sensibus triplici vinculo, in tantum sastigij adole●●t, ut hod●eque etiam immag●●ae parte gen●●um prevaleat, & in orient regum regibus imperet. Vide Plin nat. h●st. lib. 30. in principio.  Pliny, well observes Magical vanities or observances to have drawn their first lineaments from Physic, creeping into men's opinions under fair shows, and sweet promises of health, much desired by all, but proffered by Magicians in extraordinary measure, and by means more sacred, than medicines sensible; and thus lastly to have fastened their throne throughout all ages by a triple bond, by weaving Religion and Mathematical Arts into their warp, which was first spun from Physic. This opportunity of associating Mathematical sciences was easily gained from that inbred desire, which all men have of foreknowing things concerning themselves, and from a prenotion, that the foreknowledge of them is from heaven.  
8. The greater sovereignty these curious Arts had gotten in the Eastern Nations, the more they commend the majesty of Christ's new erected kingdom, which could so suddenly put them down, and cause the 
* Vide Acts. 19 verse 19  contemplators of such grand mysteries to sacrifice their books and labours to the simplicity of the Gospel. It may be want either of leisure well to examine, or of capacity to conceive, or perhaps of present memory to recall exactly what I conceived of some Paracelsian writings, when I read them, makes me yet strongly jealous, lest as one Devil more than the Players had dressed is said to have appeared upon the Stage: so some spirit more than natural doth sometimes insinuate himself into their curious extractions of spirits, and pretended search of medicines metaphysical. In Paracelsus himself, though I understood not all, yet some passages, I am certain, are so plainly impious, that no man, which understands the principles of Christian Religion, will undertake to make any orthodoxal construction of them. Besides the suspiciousness of their matter, the character of many of their writings ministered more just occasion for us to think, that one and the same spirit did breath in their Riddles, and in heathen Oracles; than the congruity of Averro and Mahomet's style did unto Ludcuicus Vives, to avouch that he which liked well the writings of the one, could not much mislike the others Alkaran. As their pretended mysteries are usually covered with the same veil of ambiguity and obscurity, wherein seducing heathenish Oracles were enwrapped: so the evasions to salve their Author's credit, when success no way answers the expectation, are as obvious. Either the right meaning of the Rule was mistaken, or else there was some defect in the practice. That Paracelsus and his followers, are schismatical Physicians, is too well known, unless Galene and Hypocrates be not so orthodoxal, as the world accounts them. But how justly 
a Omnen porrò Mab metano um alidaciam superat▪ quoa homo, non dicam impius (nimis enim leue est hoc verbum) sed planè Tartareus audet affirmare, spiritum mundi (quiadem set spiritus cum spiritu corporis nostri) filium De●esse conspicuum, minus purumet perfectum calore il●o suo solari. Eras●● Disputat: par●tertia. pag. 43.  Paracelsus, and his followers 
b His accedit, quod se Paracelsi discipulum esse non negat. quem Arianum suiss● nimis consist, etc. Sanè quo● paul●●●tiores habe● Par●celsicos (de illis l●quor praecipuè, qui magistrum s●um omnibus cl●ssici sc●●ptoribus non exaequare ●antùm, ve●um etiam praeponere audent) vel ex certis argumentis, vel ex eorum scriptis, vel ex amic●rum & fami●●arnem ipsorum n●●ratione, pers●exi magia per quam stu●io●●sesse Cabalam et adep am Philosop●iam Paracelsi in os nol is palà●l●●dare non crubescum: qua● tam certum est scelestae magiae partes qu●sdam esse, quam est certum me virere dumista scribo. Erastus. Ibidem.  are charged by Erastus with the Arrian heresy, and with other doctrines of devils, with superstitious charms, and magic spells, either unknown unto the ancient Heathen, or detested by the more ingenuous sort of them; I leave it to their censure, which have better leisure and opportunity to examine; greater experience and deeper judgement to debate the controversy betwixt them: only this perhaps I might in charity wish, that as no man may minister ordinary Physic unto others without licence; so none might be admitted to read their speculations, or try the truth of their professed mysteries, without public approbation, not only of their sufficiency in learning; but of their sincerity in Religion. For certainly great are the temptations, whereunto this new, or late revived Philosophy exposeth wits (young especially) or addicted to curiosity; so great, as they cannot be prevented, or resisted, but only by minds throughly grounded in the orthodoxal faith. Hyperbolical force, or pretended virtue, assigned by them to their medicines, and the magnifiecence of the end proposed naturally inspires indefatigable alacrity in seeking or trying means possible to effect it. And curiosity of long and eager search, not satisfied, will at length be ready to clasp with practices superstitiously curious, rather than fail. Such of their principles, as are approvable, perhaps more to be esteemed, than the received maxim●s of common Philosophy, or Physic; are so interlaced with other stuff, or intimation of more hidden secrecies, that they may seem laid but as baits to draw youths to an implicit belief of their high mysteries, always clothed with a colour of Religion, as if they were the only men, which understood the grand mystery of the creation, and the precise manner of the resurrection. I should not much digress, though I should enlarge this caveat, intended only for young Students, lest they should be deceived through vain Philosophy. Even in 
* Quicunque talem negat medicinam dari posse, quae valeat incorruptibilitate sua quan vis corruptionem indifferenter cor●igere, caelion inferiora sustentare velgubernare negat. Sed ne videamur natura secreta Lenocinio prostituere velle, pauca de his sapientiae filijs sufficiant: hifacilè quid per haec velimus intelligunt. Qui veronostram ignorant artem etrident, fugiant hinc procul, quoniam illìs in ruinam est posita: ut quaerentes non inueni●nt, et audientes non intelligant. Non est proijciendum rosas et margaritas ante porcos, ne pedibus cas, tanquam betas labijs eorum insuitas, conculcent. Sapientiae filij spiritu, non orehauriunt al●ment●m, ut mante magis quam corpo●e viu●nt. Interim tamen, ut sit mens sana in corpore sano. cupping, donec a naturae vinculo soluta, triahae in unum rursus unita, vi vant in aternam. Dornaeus in Clavae Philosoph. Chymisticae. lib. 3.  Dorney (though he write more Christianlike than his Master) there appears some spice of that spirit of pride, which first sublimated Physic into Magic. It contents him not, that the matter of his medicines should be reputed truly celestial; but his doctrine must be enstyled heavenly; he and his followers must be wisdom's children; their controvenaries sons of folly, the brood of darkness.   

CHAPTER XX.  
Of the special nutriment which the Poetry of ancient times did afford to the forementioned seeds of Idolatry, with some other particular allurements to delightful superstition. That the same nutriment which feeds superstition, being rightly prepared, may nourish devotion.  
1. HE that is a Poet by nature, or an habitual practitioner in the Art of Poetry, hath his wits always tuned to such an high key or strain, as ordinary wits cannot reach, unless they be thereto intended or stretched by the actual impulsions of externals much affected, or some occasioned fervency of desires. Fervency of desires though lodged in muddy breasts, not seasoned with a drop of Helicon, will entertain bruit or inanimate creatures with such speech, & gestures, as if the one had reason, or the other sense. Oft doth extremity of heat impel day-labourers, or fear of rain the husbandman to entreat the wind, as if it could hear as well as it is heard; Blow wind, Gentle wind blow, etc. Many out of deep and inveterate discontent, will vent their curses in Poetical fury, though in rustic phrase, against the place, wherein deserved mischief hath befallen them. Others out of the fullness of love, courteous nature, or affectionate compliment, will kiss the ground, from which they have received extraordinary good. As Charles the fifth after he had resigned the Empire, and bid the wars farewell, bestowed his osc●lum Pacis upon the Spanish earth, whereto in lieu of all benefits hence received, he solemnly bequeathed the residue of his retired life, & his wearied limbs, when death should take them. And Mariners after a tedious and dangerous voyage, will salute the shore with compliment very suspicious to be daily practised by inhabitants. True imitation of affection, whilst it vents its fullness, is the best artificial motive to breed or stir affection in our auditors, or spectators. From imitation of men's speeches, and gestures in like exigences of affection, or plunges of vehement disires came Prosopopeia's first in request amongst Rhetoricians; a form of speech very effectual, and approvable in its right subject, the circumstance of time and place duly observed. But the frequent use of it in panegyrical Orations about Martyrs graves, did first occasion that gross Idolatry of invocation of Saints; although it came not till long after by degrees insensible (as it were an huge cistern filling by continual droppings) to that height, wherewith it so swelled in the Romish Church, as it had almost overflown the whole world beside. Yet as these Panegyrics were ancient: so the first beginning of Prosopopeia's might as easily occasion the Heathen to mistake Christian devotions as the unseasonable imitation of their first use, did seduce Christians afterwards to an heathenish conceit of deceased Martyrs. So short had the usual passage from these figurative and affectionate exclamations to idolatrous invocation of men departed been: That the heathen either out of their own experience, that such Prosopopeia's were introductions to Deifications of men deceased, or from some relics of their first leaders dispositions propagated unto them, did dig the bodies of noble Martyrs out of their graves, throwing others after torture into the sea, as fearing lest their Encomiasts should adore and worship them after the same manner they themselves did their grand Patrons, great benefactors, or Heroics, whom breath of flattery, (as the next discourse showeth) sought of dead men to make living gods.  
2. These exclamations were more rifely, more dangerous in Poets, than in Orators, or such as used them not but upon external impulsion, and in a manner against their wills. As are the Poet's names, so is their nature: Makers they are, and herein they imitate the maker of all things, that they call things that are not, as if they were, and strive to infuse the spirit of life and motion into every subject they take in hand; as they fain Pygmalion did into his Image. So womanish are we all, that are borne of women; that our delightful and choice conceits desire always to have their pictures draw in seemly lustre and proportion, and we solace out internal fancies with looking on these outward Images; as Gentlewomen do themselves by gazing on their own faces represented unto them in a favourable glass. Of thoughts or fancies, the Poet is the only picturer. Such amongst the Heathen as had the right trick of this art, would always either invest their matter with the shape, or grace it with the presence of some goddess; nor matter nor manner of speech ordinary, or merely humane could content them. From this strong bend of affection, joining with the high strain of speech, or invention peculiar to Poets, did their fervent wishes or ejaculations hit that point in a moment, whereto others affectionate exclamations or Rhetorical Prosopopeia's did rather slide than fly. The wind whiles it is apprehended as a messenger of love, is placed above his rank: 
Virgil.  Daphni ferat tibi ventus ad aures! So is the Air made by another Poet in a manner joint sharer with God in invocations for revenge: 

Ovid.  Audiat haec Aether, quique est Deus ultor in illo.  
O Heavens, O God hear this,  
Who in the Heaven's Avenger is.  These artificial forms of speech, by process of time and opportunity, became patterns of practice in earnest unto others; and liveless creatures, to whom such prayers or wishes were thus by way of Poetical compliment tendered, did sometimes encroach upon the express titles of God, to whom invocation is only due. 
Somne quies rerum, placidissime somne Deorum,  
Pax animi, quem cura fugit, tu pectora duris  
Fessa ministerijs mulces, reparasque labori.  
O sleep the sweetest of all Gods,  
that givest all things rest;  
The peace of mind, that scars all cares,  
with labour hard oppressed;  
Our bodies thou dost recreate,  
and with new strength invest.  Another Heroical Poet makes the Princess (which had exposed her husband to the sword by instigating him to recover his right by it) present her supplications to dumb creatures, whilst she sought her husband's corpse by night amongst the slain in such a style, as were enough to cast a musing Reader into a waking dream or imagination, that the walls, the houses, the very soil whereon she trod, had been animated with some peculiar Genius, capable of friendship and foehood: 
Horruit Argia, dextrasque ad moenia tendens,  
Vrbs optata prius: nunc tecta hostilia Thebes:  
Si tamen illoesas reddis mihi coniugis umbras  
Nunc quoque dulce solum 
* Statius. .  
With grief o'regrowne to Theban-walls her suppliant hands she bends,  
Oh City late too dearly loved (since love in sorrow ends)  
Now hostile Thebes: yet so thou willest my Consorts Corpse restore,  
Still shalt thou be, a Soil to me, as dear as heretofore.  These, or the like speeches of heathen Poets, if by Christians they may not be uttered without reproof; Lactantius his censure of Tully for his too lavish Rhetorical Prosopopeia made unto Philosophy, shall save me a labour. 
* O vitae Philosophia d● (inquit) ôvirtutis indagatrix, expultrixque v●tiorum, quod non modo n●ssed omnino vita hominum sine te esse non potuisset! Tu Inventrix legum, Tu magistra morum, ac disciplinae fuisti: Quasi verò aliquid per se ipsa sentiret, ac non potius ille laudandus esset, quieam tribuit? Potuit eodem modo gratias agere cibo, & potui; quia sine his rebus vitae constare non possit, inquibus ut sensus, ita beneficij nihil est. Atqui illa corporis alimenta sunt, sic animae sapientia. Lactan. de falsa sapientia, lib. 3. cap. 13.  O Philosophy, the guide of life, the searcher out of virtue, the banisher of vice, without thee not only we thy followers should be no bodies: but even the life of mankind could be nothing worth, for thou hast been the Foundress of Laws, the Mistress of manners and discipline. As if forsooth (saith this Author) Philosophy itself could take any notice of his words, or as if He rather were not to be praised which did bestow her. He might with as good reason have rendered the like Rhetorical thanks to his meat and drink; for without these, the life of man cannot consist, howbeit these are things without sense. Benefits they are, but they can be no Benefactors. As they are the nourishment of the body, so is wisdom or true Philosophy of the soul.  
3. That the seminaries of Poetry should be the chief nurses of Idolatry, argues how apt the one is to bring forth the other; or rather how both lay like twins in the womb of the same unpurified affection, usually begotten by one spirit. Woods and fountains, as every Schoolboy knoweth, were held chief mansions of the Muses, to whose Courts the Poets resorted to do their homage, invoking their aid, as the goddesses whom they most renowned, hereto alured by the opportunity of the place. The pleasant spectacle and sweet resounds, which woods and shady fountains afford, will sublimate illiterate spirits, and tune or temper minds, otherwise scarce apt for any, to retired contemplations. They are to every noise as an organised body to the soul or spirit, which moves it: Gentle blasts diffused through them, do so well symbolise with the internal agitations of our minds and spirits, that when we hear them, we seem desirous to understand their language, and learn some good lesson from them. And albeit they utter not expressly what we conceive; yet to attentive & composed thoughts, they inspire a secret seed or fertility of invention, especially sacred.  
4. But is, or was the notion of the Deity naturally more fresh and lively in these seminaries of heathenish Poetry, than in other places? Yes, every unusual place, or spectacle, whether remarkably beautiful, or ghastly, imprints a touch or apprehension of some latent invisible power, as Precedent of what we see. Seneca's observation to this purpose will open unto us one main head or source of heathenish Idolatry, which well cleansed might add fertility to Christian devotion. In unoquoque virorum bonorum (quis deus incertum est) habitat deus. To prove this conclusion, that God is near us, even within us, thus he leads us. 
* Si tibi occurrit vetustis arboribus, & solitam altitudinem egressis frequens lucus, et conspectum coeli de●sitate ramorum aliorum alios protegentium submo●●ns: Illa proceritas sylus, & secretum loci, & admiratio umbrae in aperto tam densae, atque continuae, fidem tibi numinis facit. Et siquis specus saxis penitus exesis montem suspen●erit, non manufactis sed naturalibus causis in tantam duritatem excavatus, animum tuum quadam Religionis suspicione percutiet. Magnorum fluminum catita veneramur: subita, & ex abdito vasti amnis eruptio aras habet: Coluntur aquarum calentium fontes, et stagna quaedam velopacitas, vel immensa altitudo sacravit. Seneca. Epistola. 41.  If thou light on a grove thick set with trees of such unusual antiquity and height, as that they take away the sight of Heaven by the thickness of their branches over spreading one another: the height of the wood, the solitariness of the place, and the uncouthness of the close and continued shade in the open air, do jointly represent a kind of Heaven on earth, and exhibit a proof unto thee of some divine power present. Or if thou chance to see a den whose spacious concavity hath not been wrought by the hand-labour of men, but by causes natural, which have so deeply eaten out, and consumed the stones, that they have left a hanging mountain to over spread it like a Canopy, the sight likewise will affect the mind with some touch or apprehension of Religion. We adore the heads of great Rivers, etc. Vide Parag. 8. & 9 of this Chapter.  
5. And because superstition can hardly sprout, but from the degenerate and corrupt seeds of devotion, wicked spirits did haunt these places most, which they perceived fittest for devout affections. As sight of such groves and fountains, as Seneca describes, would nourish affection: so the affection naturally desirous to enlarge itself, would, with the help of these Spirits sleights and instigations, incite the superstitious to make their groves more retired, and sightly. Thus like cunning anglers they first bait the places, and then fish them: and their appearance being most usual, when men's minds were thus tuned to devotion: the eye would easily seduce the heart to fasten his affections to the place, wherein they appeared, as more sacred than any other. And to the spirits thus appearing, as to the sole Lords and owners of the delightful soil, and chief Patrons of these bewitching rites and customs, they thought their best devotions were not too good.  
6. Throughout the story of the judges and Kings of Israel, we may observe how groves were as the banqueting houses of false gods; the traps and gins of sacrilegious superstition. For this cause in all suppressions of Idolatry, the commission runs jointly for cutting down groves, and demolishing Altars. So God Deuteronomie the 5. after commandment given to destroy the Amorites, addeth this injunction withal; Ye shall overthrow their Altars, and break down their pillars; and ye shall cut down their groves, and burn their graven Images with fire. And unto Gideon the first (in my remembrance) to whom this warrant was in particular directed; Throw down the Altar of Baal that thy Father hath made; and cut down the grove that is by it. judg. 6. v. 25. And Ezekiah, whiles he removed the high places, and broke the Idols, cut down the groves. 2. King. 18. v. 4. The like did josias after him 2. King. 23. v. 14. How available either this destruction of groves was to the extirpation, or the cherishing of them to the growth and increase of Idolatry, the good success of ●agello his like religious policy in winning the Lithu●nians (his stiffly Idolatrous, and strangely superstitious Country men) unto Christian Religion, may inform us. I relate the Story at large as I find it; because it contains fresh and lively experiments as well of this present, as of divers other observations in this Treatise. And no man will easily distrust ancient reports, when he sees them parallel by modern and neighbour examples. 
* Actum autemmeo conventu, Vladislao Rege auctore, dep antanda Catholica in ●●thu●ni. fide, & Idoloroum cults D●●itus a●●●e●do memo a u●: ubi Rex non modo boni principis, sed & Apostoli munus suscepit. Nam non s●lum propenendis vulgo pramijs; sei docendis etiam, et voce, ac orat one mou●●dis, erudiendisque topulis tanta eiu● occaluerat patientia, ut nemo hac in parte rege superior, vix similis aliquis spectaretur Dura por●ò, et inexorabilis admodum vetericultu relinquendo extiterat multitudo, ut pote quo ignem prodeco●e●e, fulmini divinos honores defer, ●ucos, et excelsas arbores in syluis sacrosanctas h●bere ●ntiquitùs consueverat, quas vi, ferro, aut flamma, aut denique ulla alia violare ratione, ●e●fas, neque tu●um rebatur. Verum enimu●ro cum iussu, & autoritate Regia illa partum oppress, partim e●scissa, de vastatáque essent, neccuiusqu●m aut interitus, aut l●sin exinde sequeretur: tum verò sensim effecti Li●●uam moll●ores, Regio mandato, & autoritati cedere caperunt, & tandem etiam Christo norren da●e, & Catholicam religionem certatim suscipere minimè dub●a●unt. Va●seuitius in Parall.  The common sort (saith mine Author, speaking of the Lithuanian about two hundred years ago) was very stiff, and would hardly endure to be entreated to relinquish their Religion, being formerly accustomed to worship the fire for Go● and to adore the thunder and lightning with divine honour, set groves or trees in common woods of unusual height, had such authority from antiquity for their sacred esteem; that to cut or burn them, or offer them any violence, was reputed a sacrilege so fearful, as would instantly provoke vengeance divine. But the woods and groves being at length cut down and wasted, without the destruction or harm of any employed in this business, they grew more tractable, and (as if the woods had taught them obedience) began to believe the King's authority and command, becoming at length forward professors of Christian Religion.  
7. The like superstitious fear had Constantine's resolution in reformation expelled out of the Egyptians, who would have persuaded him, that if he took their sacred ell or fathom out of Serapes Temple, the River Nilus, which was under this conceited God's patronage, would cease to flow. 
— At ille  
Labitur, & labetur in omne volubilis aenum.  But whether Angels had not graced these nurseries of devotion by their appearance unto God's servants in them (especially before the Law was given) is easilier questioned, than determined. The general observation of errors springing from ancient truths imperfectly related, makes me suspect, that the apparition of Angels, or manifestation of God's presence in like places unto holy men, and their demeanour upon such manifestations, was, by preposterous imitation, drawn to authorise the idololatrical worship of such spirits, as the heathen had seen in visible shape; as also of the superstitious esteem, or reverence of the places themselves. For, in Constantine's time, as Eusebius tells us, the Heathens had erected their Altars in the oaken grove of Mambree, in which the three Angels appeared to Abraham.  
8. But whether Constantine though much offended with the Altar, did with it destroy the grove, is uncertain. For albeit the title of the Chapter containing this story in our English Eusebius, takes it as granted, that he did; the text notwithstanding leaves it doubtful, if not more probable, that he did not. Nor was it necessary he should in this case follow the example of josias or Ezekias, having that liberty, which they had not, to build a Temple in the same place to the Lord; unto zealous devotion in whose service the grove might afford no less plenty of fuel, than it had done to heathenish superstition and Idolatry. For that which feedeth superstition through want of instruction only, or through licenced opportunities, not naturally, not of itself, would prove best nutriment of true devotion to such as have the spirit of grace, or wisdom to digest it; especially if the practices which nourish superstition, be controlled by plausible custom or authority. No affection more fertile of either than the Poetical temper, according as it is well or ill employed. No place yields such opportunities for growth either of root or branch, as woods or groves, or like shrouds, or receptacles of retired life: nor could the sight, or solitary frequenting any of these, have nursed such strange superstition in the heathen, but only by suggesting a livelier notion of the Godhead, than usual objects could occasion. And if other men's minds be of the same constitution with mine, our apprehensions of the true God as Creator, have a kind of spring, when he renews the face of the earth. Praesentemque refert qu●elibet herba Deum. The sudden growth of every grass points out the place of his presence; the variety of flowers and herbs, suggests a secret admiration of his inexpressible beauty. In this respect, the frequency of Sermons seems most necessary in Cities and great Towns, that their Inhabitants, who (as one wittily observeth) see for the most part but the works of men, may daily hear God speaking unto them: whereas such as are conversant in the fields and woods, continually contemplate the works of God. And nothing naturally more apt to awaken our minds, and make them feel, or see his operations, than the growth of vegetables, or the strange motions, or instincts of creatures merely sensitive. The secret increase or fructification of vegetables, without any inherent motion, or motive faculty, and the experience of sensitives, accomplishing their ends more certainly without any sparkle of reason, than man doth his by reasonable contrivance, or artificial policy, moved some heathens to adore groves, woods, birds, and sensitive creatures almost of every kind for gods; who yet neither worshipped dead elements, or living men. Dead elements they neglected, because their qualities less resemble the operations of the living God, with some notions of whose nature they were inspired. Living men they much admired not in that the cause of every action which they effect, and the manner of bringing their ends about, was too well known. They saw little (it seemeth) in their neighbours, but what they knew to be in themselves, whom they had no reason to take for gods: and if one should have worshipped another, perhaps the rest would have called them fools, as birds, or other creatures would have done, so they had known what worship meant: howbeit such men in every age as could either reveal secrets to come, or bring things to pass beyond the observation or experience of former humane wits, were even in their life accounted as gods, or near friends unto some god.  
9 Others again, that would have scorned to worship men, or almost any other live-creature, otherwise then upon these terms, did adore the heads or first springs of 
* Vide Annotationem ex Seneca parag. 4. huius capitis.  Rivers, whose continual motion to feed the streams that flow from them without any visible original, whence their own store should be supplied, is by nature (not stifled by art) a sufficient motive to call the invisible Creator, and fountain of all things to man's remembrance. And some again, whom sight of ordinary fountains did less affect, were put in mind of some divine invisible cause, or prime mover, by the annual overflow of 
a Adeò autem natura hunc amnem suprà reliquos omnes extulit, ut eo impore increscat, quo maximè ulta feruoribus terra aquam desiderat, expletura annuam ficim: cum in ea parte, quâ Aegyptus in Aethiopiam vergit, nullis aut raris imbribus adversus sic●itatem adieu ve●●●r. Cuius incrementi foecundissimi ratio solid vinitati accepta ferend● est: frustrae em● alias quisquam rationes scrutabitur. Et fortè hoc pramio à mundi origine Deus Aegyptum remunerari voluit, prasciens fore ut Christus s●curus in ea lateret, & Herodem cruentum evaderet. Fo●cat. lib. 2. pag. 229.  Nilus, or the like experiments inscrutable by course of nature. The admirable effects of Nilus' overflow, were the cause of that irreligious and brutish disposition, which 
b Gymno●ot hista Nilum venerantur magno cul●u, ipsumque aquam, t●rramque simulesse praedicant. Ibid pag 230.  Seneca noteth in the Egyptian husbandmen. 

c Why the Egyptians neglecting heaven, did overesteem the River Nilus; See Section 1. chap 4. par. 4. of this Book.  Nemo Aratorum in Aegypto Coelum aspicit.  
No Ploughman in Egypt looks towards Heaven.  The like hath a Roman Poet: 

* Vide Plin in ●anegy●.  Te propter nullos Tellus tua postulat imbres,  
A●ida nec plum vio supplicat herba jove.  
Egyptian earth save Nilus' streams no water knows;  
No parched grass, or jove, or moistened air there wo'es.  The soil being mellowed with this River, seemed less beholden to heaven, than Athens was; where (as some collect) the art of tilling the ground was first invented amongst the Grecians. Albeit I rather think it was the dryness of the soil, wherein that famous City stood, which occasioned that idololatrical emblem, whence some have taken occasion to conjecture, that the art of tillage was first manifested there. Athenis ubi ratio colendi agrum primum ostensa esse Graecis dicitur, simulachrum terrae extitisse suppliciter à Ioue pluviam comprecantis scribit Pausanias. Cornar de Re vinitoria. lib. 1. cap 8 pag. 56. Some whether half Christians or mere Pagans, ranked by the ancient in the beadroll of heretics, have held the Marigold, and like flowers, not uncapable of divine honour, by reason of their live-sympathie with the Sun. The ancient Galls did offer sacrifice unto the 
a Non est om●●tē dainea re et Gall●arum admirati●. Nihil habent D●uidae (●a su●s appellant mago●) vis●o, & arbore, in qua ●●guāt●r (simodo sit rob●●) ●acratius. jam per se roborum eligunt lucos; nec ulla sacra sine ea fron●e confic●unt, ut inde appellat● quoque interpretatione Grae●apossint Dr●●da vide●i. Enimaer● quicquid adnascatur illis è coelo missum putant, signumque esse electae ab ipso Deo arboris. Esta tem●d rarum ad●●du inventu, et repertum magna religione petitur: et ante omma sexta Luna, qua princitia mensium annorunque his facit, et saeculi post tricesimun annum, quia iam v●●um abundè habeat, necsit 〈◊〉 Omnia sanantem appellantes suo vocabulo, sacrificijs, epulisque●●è sub arbore prepa●atis, duo admo ●ent candidi coloris taur●s, quorum cornua tunc primum vin●●atur. S●c●edos candida veste cultus arborem scandit. falce aurea demetit: Candido id excipitur sago 〈…〉 p●ecantes ●t suum denum Deus prosperum faciat his, quibus dederit. Fac●nditatē e● po●●dar●●●●ūque animali s●e 〈◊〉 arbitrantur, contraque venena omnia esse remedio. Tantagentium ●●rebus fr●●●lis p●e●umque religio est. Plin nat. hist l 16. p. 409.  Mistleto, because the manner of its original is without example in vegetables, being caused (as they conceived) rather by secret celestial influences, than by any earthly or material propagation. So easily are minds, apt to admire things strange and uncouth, drawn through curiosity of observation, unto superstitious and idololatrical performances. That in strange predictions we should apprehend the working of a divine wisdom, which we apprehend not in our ordinary cogitations, though in them he always work, falls out no otherwise, than the like error in the common sort of heathen, in whom trees of unusual height, or like spectacles, did raise an imagination of God's presence, which sight of grass, of ordinary herbs, or lower shrubs (though in the lowest of them he be continually present) could not prompt unto their drowsy fantasies. As seldom are our imaginations so throughly awaked, as to take express notice of God's presence without strong bushes of unusual accidents, or violent incursion of unacquainted obiects·s Much familiarity breeds contempt of their persons, whose presence, were it rare and uncouth, would beget admiration, awe, and reverence. This experiment so certain in civil conversation, that it is now grown into a Proverb, is rooted in that undoubted Maxim in matters natural: A consuetis nulla fit passio, and it bears no better fruit in matters Theological. For albeit God's presence be most intimate in our souls, and his working in other creatures, manifested unto our eyes; yet because this contact of his presence is perpetual, and the manifestation of his power continually obvious, we usually have no sense, or feeling of the one or other, until it touch us after some unusual manner; or open our eyes by presenting them with wonders. Howbeit whilst these are absent, to shake of the slumber, and to inapt us, that are Christ's Ministers, to be affected with God's presence; such abstraction of ourselves from secular turbulencies, as the Poets used, would be much available. 

Ovid.  Carmina secessum scribentis, & otia querunt.  
Good verses always do require,  
A vacant mind and sweet retire.  Another thought he always lost himself in the great press at Rome, without hope of finding himself, till he and his wits met again at his rural home; [
* Horace.  Mihi me reddentis agelli.] And is it possible we should not perceive a great loss of God's presence, so long as we continue in places filled only with the sound of secular contentions or debatements? wherein the world and devil find opportunity to instampe their image upon our souls, preventing all impression of matters heavenly But when we come into solitary or uncouth places, either decked with native comeliness and unborrowed beauty, or never soiled by secular commerce or frequency: the conceit of God and his goodness gains first possession of our vacant thoughts, and ravisheth our minds with the fragrancy of his presence. To have some place of retire, which hath been witness of no thoughts but sacred, is a great help unto devotion; the renewed sight, or remembrance of every circumstance, or local adjunct, occasions us to resume our former cogitations without any curb or impediment; which in places, wherein our minds have much run on other matters, we can hardly prosecute without interruption or mixture of worldly toys.  
10. Would God it were free to make that harmless use or application of these observations unto others, which I have often made, and hope to make each day more than other unto myself. And though I expect not the concurrence of many men, no not of my brethren and companions to second me in my desire of that reformation, which I have no great cause to hope I shall ever see in this Land, yet can I not deem it a fruitless labour, to pour forth my wishes in the world's sight, before Him, who alone can do all things. And what is thy servant, O Lord, could most desire to see, or hear, before he go hence, and be no more seen or heard amongst the sons of mortal men? That thy Temples throughout this Land might be more secluse, and the lives of thy Ministers more retired: That no action, speech, or gesture, which bear the character of conversation secular, or merely civil, should once so much as present itself to our senses, whiles we approach thy dwellings: That in these short passages from our private lodgings to thy secluse and silent Courts, we might perceive as great an alteration in our behaviour, and affections, as if we had gone out of an old world into a new, or traveled from one kingdom to another people.  
11. Had not those privileges of retired life, wherewith superstition had blest her children, been held too glorious by reformers of Religion, for reformed devotion to enjoy; the ingenuous poverty of the English Clergy, might have made the whole world rich in all manner of spiritual knowledge. The loss of monasterial possessions had been light, if as in temporal States, the honour (with some competent portion of ancient inheritance) remains entire unto the next heir male, while the greatest part of the Lands possessed by the father, goes for dowry unto his daughters; so that liberty of enjoying themselves which had been peculiar to them before all privileges of secular Nobility, which impaired them, might have been reserved to the sons of Levi, though but with some corners of their ancient retired mansions, whose magnificence had brought them unto nothing. Retired life itself, is such an hidden treasury, as were it within ken of possibility to be regained in these our days, Ecclesiastical dignities, though offered gratis, would without equivocation be freely refused, even by such, as best deserve them. He that now brings iron would bring brass, in stead of brass we should have silver, in stead of silver gold, towards the rebuilding of God's Temple; or, he that now scarce brings any quantity of better mettle well refined to this good work, would bring Pearl, Topas, the Onyx and every precious stone in great abundance. But now, through want of these sacred gardens, which might have been stored with spiritual simples, the infectious disease of these Atheistical and sacrilegious times, is become incurable in the Physicians themselves. Ambition, even in God's messengers overgroweth age, and makes us more undiscreet and childish in the period of maturity, than we were in any part of our infancy. For few, if any of us, or seldom, if at any time of our childhood, have longed to put on our best apparel towards bedtime. And yet what tricks and devises, over and above all that Machiavelli hath meditated, do we put in practice, rather to over-burden, than invest our souls with titles of dignity and honour; whilst our winding sheets do expect us, as having one foot in the grave; within whose territories, Plowmen are full compeers to Kings; where the spade may challenge precedence of the sceptre; where the mitre may not contest with the mathooke.   

CHAPTER XXI.  
Of Idolatry occasioned from inordinate affection towards Friends deceased, or ceremonious solemnities at Funerals.  
1. THe implanted notion of the Godhead, which with diversity of affections, hath its spring and fall, was in some Heathens so buried; that nothing but sorrow for friends departed, or affection towards public benefactors, could revive it. Such were the 
* Augilae, & ipsi Africa populi, nullos Deos putarunt prater defunctorum manes, à quibus responsa petere solebant, sepulchris incubantes, ut Mela abijque prodiderunt. Gyraldus histor. Deorum, Syritagma. 1. pag. 6.  Augilae, a people of Africa, which had no gods besides the ghosts of men deceased. Their error, though gross, was linked in a double chain of truth: the one, that souls of men deceased, did not altogether cease to be: the other, that the things which are seen were ordered and governed by unseen powers; yet loathe they were to believe any thing, which in some sort they had not seen, or perceived by some sense. Hence did their general notion miscarry in the descent unto particulars, prostrating itself before sepulchres filled with dead bones, and consulting souls departed. Though not in the negative, yet in the affirmative part of these men's verdict concerning the gods, most Heathens upon occasions did concur. The superstition might easily be either bred or fed from an opinion so probable to most in speculation, as opportunity would easily draw all to the practice. The 
* Aristotl. 1. Ethicorum.  grand Censurer, while he denies; Deceased ancestors to be any whit affected with the weal, or misery of posterity, implies this to have been a received opinion before his time, for such, for the most part, he either refutes, or refines. This principle being once settled in men's minds; strong impulsions either of hope or fear, would extort such prayers and supplications to friends, or ancestors departed, as upon like occasions should have been tendered to them living. And the supplicants, not knowing any set means of procuring audience before patrons now absent and out of sight, would try all they had known in like cases practised by others, or could invent themselves. Sacriaces amongst other means, were as the common lure to woo ghosts or spirits unto familiar conference, or (at least) to take notice of suits exhibited, and to manifest their answers by the effect. Thus 
* Vigesimo post quam dom● disce●serat die, Seston pervenit. ●ide in Eleunta profectus, Protesilao super ipsius tumulum sacrificat: quod Prote●●●● c●●ditur Graeco 〈◊〉, quis ●●● 〈◊〉 ad 〈◊〉 militaruns, primus in Afi●●●●edem intulisse. Sacr●ficij verò scopus hic erat, ut felicior ipsi quam Pretesilao d●sc●nsus in As●am esset. Arrianus de expedit. Alex lib. 1. pag. 12.  Alexander, though a Prince of Aristotle's instructing, being now bound for Asia, offered sacrifice to Protesilaus upon his Tomb, with supplication for better success, than he, to whom he offered sacrifice had there found; being slain in the Trojan war. Did the great Monarch (as we may conjecture) think that the soul of this Grecian Worthy, not pacified with such offerings, would envy better success unto his successors of Greece? or did he rather hope, that Protesilaus, by resolute adventure, and untimely death, had merited a warrant from the gods to grant safe conduct unto Grecian Nobles, that upon just quarrels invaded Asia? For the reason, why Alexander should sacrifice to him before any other, was in that he of all the Grecian Captains, had set first foot in Asia; as if by death he had taken possession of Protectorship over his Countrymen in like expeditions. But whatsoever motive Alexander had to this Idolatry, from that general improument of men's esteem of others worth, and virtue absent, in respect of them present, many nations were prone to adore them as gods after death, whom they honoured and reverenced above others, yet with humane honour only, whiles they lived. From this observance amongst the Grecians, 
* Arrian. l. 4 pag. 85.  calisthenes ingenuously and wittily refutes Anaxarchus, persuading the Macedonians to give divine honour to Alexander, ready enough to receive it before his death. Whatsoever the Barbarians may practise (faith this Grecian Philosopher) Greece (I know) hath no such custom, nor did our Ancestors worship Hercules as a god, so long as he conversed among them in humane shape, nor after his death until the Delphic Oracle had so appointed. Anaxarchus on the contrary, thought it a great Indecorum, not to give that honour to the Emperor whiles he lived, which he doubted not, would by public consent be designed unto him after death. The like Parasitical humour of the T●asians, a people of Greece, had travailed before of like Idolatry, but brought forth only a memorable j●st in that wise King 
* Vide Platarch●●.  Agesilaus, unto whom such proffered service smelled too rankly of base flattery My masters (quoth he) hath your City the authority, or art of making gods? If it have I pray let us see what manner of gods you can make yourselves; and then perhaps I shall be content to be a god of your making.  
2. The Platonical opinion of the soul's enlargement in her principal faculties after delivery from this walking prison, which she carries about with her, did secretly water and cherish the former seeds of error. For consequently unto this doctrine, men might think, that they who by their wit (especially) had done much good whiles they lived in the body, would be able to do much more after their dissolution. So 
* Then King Herod heard of him (for his name was spread abroad) and said; john Baptist is risen again from the dead, and therefore great works are wrought by him. Mark. 6. vers. 14. Vide Matth. 14. vers. 1, 2.  Herod thought john Baptist had brought more skill out of that world, whereunto he had sent his soul before the natural time of her departure, then in his first life he had been capable of; for john in his life time wrought no miracles. Not only the commonly conceived dignity of the soul separated from the body, but the time or manner of its separation, did much instigate minds, otherwise that way bend, to gross superstition and Idolatry. The Magicians that lived at Athens when 
a Plat●ipse ad senect●ten. se diligentia per tulit. Erat quidem corpus validum ac forte spiritus, et illi nomen latitudo pectoris fece●at: sed navigationes at pericula multum detiaxerunt viribus: parsimonia tamen et eorum quae aviditatem evocant modus et diligens sui tutela, perduxit illum ad senectutem, multis probibentibus caufis. Nam hoc scis, puto platoni diligentia sua beneficio contigisse, quod natal● suo decessit, & annum unum atque octogesimum implevit, sine ulla deductione. Ideo Magi, quiforte Athenis erant, immolaverunt defancto, amphoris fuisse sortis quan humanae rati, quia consummasset perfectissimum numerum, quem novem nouies multiplicata componunt Seneca Epistola 58.  Plato died, offered sacrifice to his soul, supposing him to have been more than man, because he died on his birthday, having fulfilled the most perfect number in his course of life, whose length was just fourscore years and one. But to this particular superstition, the causes mentioned in the eighteenth Chapter, had their joint concurrence. Quirinus and 
b Hinc etiam Romulus, quem quidem eundem esse Quirinum putant: quorum remanerent animi, atque aternitatefruerentur dij rite sunt hab ti cum et optimi eflent et aterni. Cicero lib. 2. de natura D●orum.  Romulus (whether two or one) were in Tully's judgement rightly reputed Gods after death, because good men whilst they lived, and (as it seems he thought) no way disenabled for doing good still, in as much as they enjoyed eternity in their souls. And 
c A●us enim. tuus, o Asc●epi, medicinae primus inventor, cui templum consecratum est in monte Libya circa Litius Crocodilorum, in quo eius iacet mundanus h●rno, idest, corpus. reliquus enim, vel potius totus, si est homo totus in sensu vitae, meliorremeavit in coelum, omnia etiam nunc homin●bus adiumenta prastan infi●mas numine nunc suo, qua antè so ebat medician a●teprabere. Ecce dixit mortuum colipro Deo in eo loco ubi habebat sepulchrum: failu ac fallens dicendo quod remeavit in coelum, omnia etiam nunc hominibus adiumenta prasians infi●mis Aug de Civit Deiad Marcelimu●● l 7. c 26 Terrenis evim dijs atque munlanis facile est trasci: ut ●ote qui sunt ab homin●bus ex utraque natura facti atque covipositi. Ex utraque natura dicit, ex anima et corpore: ut pro anima sit damon, pr●corpure simulachrum. Vnde contigit, mou●t, ab Aegyptus hac sancta animalia nuncupari, c●lique per singular civitates eorum animas, qui eas consecravere vivemes, ita ut corumlegibus incolintur, et corum nominibus nuncupentur. Augustinus ibidem.  Trismegist catechising his son in the Egyptian Art of making gods, tells him his grandfather, (who was the first inventor of Physic) being gone to heaven in soul, or (to use his phrase) according to his better man, did still work all those cures by his secret power, which before he wrought by art; the only place where this divine soul would be spoken with, was the Temple, wherein his mundane man, or body lay entombed; wherein likewise he had an Idol or Image, as every other Egyptian Temple had, unto which by Exorcisms or Invocation, they wedded either spirits or souls of men, after they had relinquished their own bodies. By this art were most Egyptian gods procreated, until error by God's just judgement did reciprocate; and idolatry ascend from beasts to men, from whom it first descended. For in process of time, the hurtful or profitable beasts, which Princes had consecrated, were adored as Trismegists' father had been, and the Princes likewise, which had consecrated them, were coadored in their images. The manner of this last errors intrusion, as 
* In his Commentaries upon the forecited place of S. Augustine. Litera. q.  Vives hath well observed out of Diodorus, descended (in part at least) from the devises or emblems, which Princes bare in their Shields or Crests. Some best liking dogs, others, Lions, Wolves, or Cats; every one as sympathy of nature, fancy, or chance misled them. The solemnity used at their consecration (that is whilst they were taken for arms) being great, did taint the spectators minds with superstitious fancies. And unto minds thus tainted, their liveless pictures, being borne as crests or ensigns, were reputed for no bystanders, but for authors or coadjutors, whether of vict●tious success in wars, or of prosperous events in peace. The Princes afterwards fell in love with the names of the beasts, & propagated the incestuous title unto Cities. This speedy transportation of affectionate minds from curious ceremony or solemnity unto gross and formal Idolatry, the eternal Lawgiver did best know to be too natural unto man; and therefore sought to prevent the disease by evacuating the antecedent cause. To this purpose are those prohibitions of curious ceremony in mourning for friends deceased. Ye shall not cut your flesh for the dead, nor make any print or mark upon you; I am the Lord 
* Levit 19.28. . This remembrance [I am the Lord] intimates unto us, that these prints or marks were the badges of another Master, who by those curious expressions of mournful sorrow for their dead, sought to bring them unto a never dying sorrow of body and soul. The same prohibition is more particularly directed to the house of Aaron, with special restraint from using such ceremonies, as in other families of Israel were not unlawful, unless for parents, brother or sister before marriage deceased, no son of Aaron might mourn. For want of such laws to moderate and bridle this natural affection of lamenting the dead, both Priest and people among the heathens ran headlong into this Idolatry of invoking men deceased. For (as the wiseman observes) when a father mourned grievously for his son, that was taken away suddenly, he made an Image for him that was once dead. This at the first was but to solace grief by an imaginary or representative presence of him, that was truly absent. 
* Cum Mamer●●●: freti a●●●lae ad ses●●●● dorum des, ques Rheg●●●●ole●●●●tu agitab●nt, ●ue●os triginta qumque cumque his Ch●● magist●um, & tib ●●xem 〈◊〉, naves acta ad unum onmes periere. Mame ●tiui istum pu● orum in te ●●um luxc●e, & c●m all 〈…〉 & 〈◊〉. Vetu inscriptiod●n mess Mamertinorum indurat fieti accolarum Interiecto dein temp●●e, Hippias, qui inter Graecos sapientiae laude claruit, elegis titulos earum statuarum fecit. Pa●●san. lib 5. pag 337. If not the fathers, certainly the mothers of these children would solace themselves with such ejaculations, whilst they beheld their statues, as Andromache did. O mea sola mihi super Astyanactis In go; siccul●s, sic ille manus, sic ora ferebat, & n●ne a ●ualitecium pubesceret au●. Virgil Aeneid. 3 Marc. Tullius, qui non tantum perfectus Orator, sed etiam Phil●s●ph● fuit (siquidem solus extitit Platonis imitator) in eo libro, quo se ipse de morte silia consolatus c●, non dubitavit dicere Deos, qui publicè colerentur, homines fuisse. Q●●d pius testimonium, co debet gravissinum iudicari, quod et augurale habet sacerdotium, et e●●dem se colere venerarique testatur. Itaque intra paucos versiculos duas res nobis dedit. Nam dum Imaginem filiae eodem se m●do consecraturum esse profiteretur, quo illi à veteribus sunt consecrati: et illo● mortuos esse docuit, et origmem vanae superstitionis ostendit. Cum vero (in quit) et mares et faemmas complares ex hominibus in deorum numero esse videamus, et eorum in v●bibus atque agris augustissima delubra veneremur; assentiam● eorum sapientiae quorum ingenus et inventis omnem vitam legibus et institutis excultam, constitutámque habemus. Quod si ullum vn quam animal consecrandum fuit, illud profecto fuit. Si Cadmi, aut Amphionis progentes, aut Tyndari in coelum tollenda fama fuit; h●●● idem honos certè dicandus est, quod quidemjaciam, teque omnium optimam, doctissimamque approvantibus Dijs immortalibus ipsis in eorum caetu locatam, ad opinionem on●nium mortalium consecrabo. Fortasse dicat aliquis prae nimio luctu delirasse Ciceronem Atqui omnis illa oratio, et doctrina, et exemplis, et ipso loquendi genere perfecta, non agrised constantis animi ac iudicij fuit, et hac ipsa sententia nullum praefert indicium doloris. Neque enim pato illum tam variè, tam copiosè, tam ornatè scribere potuisse, nisi luctum eius, et ratio ipsa, et consolatio amacorum, et temporis longitudo mitigasset. Lactantius. lib. 1. cap. 15. pag. 49.  But that tender respect which parents bear unto their sick children (for whose relief or ease no cost can seem too great, no attendance, so it please, too curious) doth naturally enlarge itself after their death; and having a picture, whereon to gaze, will hardly refrain to present it, in more ceremonious and to 〈◊〉 sort, with all those respect; and services, which were due to the party living, or like to die. So the same wise man couples solemn Idolatry, as the immediate effect, to such curiosity or ceremony. Now he worshippeth him as a God, and ordained to his servant's ceremonies and sacrifices, Thus by process of time this wicked custom prevailed, and was kept as a law, and Idols were worshipped by the commandment of Tyrants. Wisdom 14 vers. 14 & 1●. The first degree of this temptation observed by him, every man (I am persuaded) may in some sort experience in himself. The multiplication of the practice by imitation and flattery, is plentifully experienced in most heathen stories. But the original of the temptation was thus.  
3. Impotent desires of still enjoying their companies to whom we have fastened our dearest affections, will hardly take a denial by death. But as some longing to be delivered of a well conceited argument, have set up their caps for Respondents, and disputed with them as with live Antagonists: so we go on still (as in a waking dream) to frame a 
* Vide Lactantium l. 1. de falsa religione, c. 15.  capacity in the dead of accepting our respect and love in greater measure, then without envy of others, or offence to them, it could have been tendered, whilst they were living. Did not the spirit of God awake us, the Idolatry issuing from this spring, would steal upon us like a deluge in a slumber. Many, who by their preeminency amongst men, have affected to be reputed gods, have of other men's Lords become such slaves to their own affection, as to worship their dead favourites with divine honour. 
Arrianus de expedit. Alexan. lib. 7. pag. 165. Vide Diodorun lib. 17.  So Alexander having testified his love to Hephestions corpse, with such curious signs and ceremonies of mourning, as God in his Law had forbidden, seeks afterward to solace his grief by procuring Mortmain from the Oracle for his dead friend to hold greater honours, than this great Conqueror of the world could have bestowed upon him; though he had lived to have been his heir. To qualify him by dispensation from jupiter Ammon for an heroic, or halfe-god, and thereby to make him capable of sacrifice, could not suffice without a Temple, whose curiosity and state would (as the wiseman observes) thrust forward the multitude to increase their superstition. The more beautiful the Temples were, the better god would be seem to the multitude, easily alured, through the beauty of the work, to take him now for a god, who a little before was honoured but as man 
* Wised. 14.17, 19 . And good encouragement Cleomenes the Deputy, or overseer of these edifices, had to see them most accurately finished, 
a Arrianus loco citato.  having a pardon for all his faults, disloyal practices, or public wrong● done by him to the Egyptian Nation, upon condition there were no fault in the Temples erected for Hephesitons honour. If all did follow the pattern, which Cleomenes in the first sacrifice would set them, few of the ancient gods were like to go before this new half god, or heroic. The issue of Adrians' immoderate love unto his minion 
a 〈…〉 ceciderit, ut Hadrianus scribit; sive quod i●m latus, id quod ve●um est, fuerit. Num quum Hadrianus maximè curiosus esset, 〈◊〉 pradixi, t●m vero ●vi tat●nibus utebatus, et m●g●cis artibus cu●usuis generis ltaque 〈◊〉, qui vel eb amorem ipsius, vel ob aliam causam voluntariam mortem ob●erat (nam 〈…〉, qua parabat ●pus erat anima voluntaria) tanto honore affecit; ut v●be 〈◊〉 coluce, in quo ille obijsset, restitutam ex co nominari voluerit; statuasque et, vel 〈…〉 erem be terrarum coll caverit. Sidus etiam Antinoi ipse se videre dic● 〈…〉 it eos qui dicerent v●e ex Antinoi animo stellam quae tum primum 〈…〉 Rom. lib. 69. Hadrianus 15. pag 797.  Antinous whiles he lived, was, after his death, superstitious foppery altogether as gross unless perhaps it were tempered (as some think) with Necromantical impiety. An Oracle was erected to speak for him, who could not now speak for himself, albeit Oracles I take it, at this time were dumb, but so much the fit for a dead dog: as the name of God spelled backward, would best befit him and others of his profession; his sepulchre was according to the Egyptian fashion; he had a whole City called by his name. And to establish an opinion of the 
b Of this Emperor's f●lly in th●● k●nde see Spa●tian▪ in Adrian. canibus sepulchra statuit.  Emperor's authority to create gods, a new star was either seen or feigned, as if the heavens by this apparition had ratified this earthly Monarches grant, or charter. Perhaps some Comet might at the same time, be presented by the Prince of the air to delude the inhabitants of the earth.  
4. But leaving these gross fooleries; That general fallacy, which opened the first gap to heathenish Idolatry, had a peculiar efficacy in men, honourably addicted to their deceased worthies. From conversion of the common notion, that divine nature was beneficial and good, every great benefactor was by the rude and ignorant adored as god. Now the warlike and valorous, were by every Nation held best deservers of the weal public; and fortitude, though (as the Philosopher excepts against it) not the most laudable virtue in itself, was most honoured among the people, because most profitable to them. Hence the valorous, in lieu of their readiness to sacrifice their bodies for their native Country, had 
a Elei Heroibus etiam, et corumuxoribus libant, tum iis qui passim in Elea terra, un et illis qui apud Aetolos in honore sunt. Pausan. l. 5. p. 317.  sacrifices and other acknowledgements of honour divine, publicly assigned to them after death. The most curious and superstitious solemnity in this kind, that comes to my present remembrance, was that festivity 
b Vide Plutarchum in Aristide.  annually celebrated every September by the Citizens of Platea, in honourable memory of those Worthies, which there had laid down their lives for the liberty of Greece 
c The like vanity of Grecians & other people is recorded by Strabo. lib. 5. by Lucius Florus. lib 4. cap. 12●●omedi ●●omedi equum candidum v●aetos, ut Nummi, mactasse accepimus, et id honorificum dux●cut Mysij, qui cum Marco Crasso co●flixere statim ante aciem immolato equo conc●●cre votum sanè quam Barbarum, ut caesorum ducum extis litarcu●. Forcatulus lib. 1. . Amongst other conditions, upon which the Oracle promised the Grecians victory over the Persians in that famous battle, a principal one was, offering of sacrifice to the ancient Heroics of Greece; one of whom, by name Andr●crates, had his Temple (near to that place) environed with a thick and shady grove; a fit nest for hatching that superstition, which had been conceived from other circumstances 
* Plutarch. ibidem. . As they had vanquished the Persians in fight: so they scorned to be overcome by them in lavish ceremony towards their well deserving dead. The pomp and magnificence of this festivity, continuated from Aristides to Plutarch's time, did much exceed the sooner decayed solemnities decreed to 
* Z●nophon.  Cyrus by the Persians: the guardians of whose sepulchre notwithstanding had every day a sheep, every month an horse allowed them to sacrifice unto the soul of this chief founder of their great Monarchy; the pattern of valour and royalll government.  
5. Thus this superstitious adoration of the dead, at the first 
* Achilli non a●a, sed inane monimentum est ex oraculo dedicatum. Ad illud Eleae m●tronae, primis ladorū mitijs, die stano, inclinante iam in vesperum sole, inter cateroes, quos Achilli habent, honores, solenni ritu pectus plangunt. Pausan l. 6. pag. 389.  extorted from the fullness of respective affection, wanting right vent, did afterwards mightily overspread the world by imitation. In the later and more dissolute times of the Roman Empire, it was annexed by flattery as an essential part of civil ceremony or solemnity due to greatness without any respect of goodness. And whereas the old world's custom had been only to deify the inventors of useful trades, or authors of public good; later Epicures, or worthless favourites did adore beastly Tyrants as great Gods, because they fed them with some offals of public spoils, or authorised them to suck the blood of the needle. 
b Vide Aug de Civit. Dei. l. 18. c. 24.  Tully urgeth it as an argument of Romulus' praise, that he should merit the reputation of a god, in that civil and discreet age wherein he died: for so he accounts it in respect of former times, wherein rifeness of error and ignorance mingled with rude affection, had brought down the price of the gods, by too great plenty. But from Romulus (the fabulous occasion of whose consecration was an illustrious type of modern Romish forgery for canonising Saints) until the Emperors, the Romans I take it consecrated no King or Governor as gods, though great benefactors to their states. They only adored such gods, as tradition had commended unto them, committing Idolatry, (to use S. 
Vide Aug. lib. 4. de civitate Dei. cap. 31. Vide Vivera in Comment.  Austin's words) Errando potius, quam adulando; through error rather than out of flattery. And as the same father observes, the use of images, unknown unto their ancestors, did much increase this impious superstition in posterity, and (according to the wiseman's observation) concurred as a concause, or coadjutor to base flattery. The same observation is wittily expressed by Minutius Felix; 
* Similiter ve●ò erga Deos quoque Maiores nostri imprevidi, creduli, rudi simplicitate crediderunt: dum R●ges suos colunt religiosè, dum defunctos eos desiderant in Imaginibus videre: dum gestiunt eorum memorias in siatuis detinere: sacra facta sunt, quae s●rant assu●pta solatia. Minutius Foelix. pag. 375.  As for those that were so far of, that men might not worship them presently, they did counterfeit the visage that was far of, and made a gorgeous image of a King, whom they would honour, that they might by all means flatter him that was absent, as though he had been present 
a Wised. 14 vers. 16. . And partly by this devise, and partly by that other of deceitful Oracles, many fabulous crimes, which more civil and sober times had never charged their gods with, were by posterity (thus polluted) set forth in solemn shows or plays, in honour of these counterfeit or painted powers. Not the Poet only, but the picture-maker also did help to set forward the superstition. The relations and representations of their gods vicious lives, might well embolden the most dissolute amongst the ●ace of Caesar's to look for such divine honour after death, as flattery had proffered to them living. Much worse they could not be than their 
b S●u●us Marcus Tullius qui Caio Verri adulterium obiecit: eadem enim jupiter, quem colebat, admisi: qui Publi● Claudio incestum Sororis: at illi optimo Maxi: eadem fuit et Soror et 〈◊〉. Lactan. l. 1.6.10 Vide Aug. lib. 2. de civet. Dei. cap. 9 et 10 For●at lib. 4. pag. 538.  forefathers, or Poets did make their gods: nor did they perhaps conceit any fitter cloak to cover their shame, than the public and solemn representation of their lewdness, who had already purchased the fame and reputation of celestial inhabitants. And hath not the tacit consent of our times almost established it as a Law; That greatness may give authority unto villainy, and exempt filthiness from censure of impiety? What hath been committed by any whilst private men, ceaseth (in their own opinion) to be theirs, by their becoming public Magistrates. For than they think not themselves to be the same men they were, and what is another man's sins to them? This is a root of Idolatry, which did not determine with the destruction of heathenish groves or Idols, nor with the dissolution of Romish Abbeys; the very dregs of their impiety are yet incorporated in men's hearts, of whatsoever Religion they be, that seek to be great before they be good. But of this and of other branches of transcendent Idolatry, that is, of Idolatry alike frequent and dangerous, throughout all ages, all Nations, amongst the professors of all Religions, elsewhere, by God's assistance. The next Inquirie is; Whether the Idolatry of Rome-Christian (by profession) be fully equivalent to the Idolatry of Rome-Heathen.    

SECTION FOUR  
Of the Identity or aequivalencie of superstition in Rome-Heathen and Rome-Christian.  

CHAPTER XXII.  
That Rome-Christian in latter years sought rather to allay than to abrogate the Idolatry of Rome-Heathen: that this allay was the most commodious policy, which Satan could devise for venting his detected poisons, utterly condemned by primitive Professors of Christianity.  
1. HAD either the Romish Church no Orators at all, or heathen Temples as many, as skilful and subtle, as it hath, to plead the lawfulness of their service; such as devoutly serve God in spirit and truth, would in the one case make no question, in the other admit no dispute, whether were worse. The forms of their Liturgies represented to unpartial eyes without varnish or painting, would appear so like; that if the one were adjudged nought, the other could not be approved as good; or both equally set forth by art, if the one seemed good and currant, the other could not justly be suspected for naught or counterfeit. That the Romanists generally make better profession of the unity, the nature, and attributes of the true and only God, than most Heathens did, argueth not their daily and solemn service of him to be better, but rather refers the issue of the controversy between them, to the determination of another like case, [Whether the settled and habitual carriage of a drunkard be worse in him that is daily drunk indeed, & hath his senses continually stupefied, or in one that hath wit at will to conceive and speak well in matters speculative or remote from use, but wants will or grace to temper his carnal affections with sobriety of spirit, or season his conversation with civility]. Were ratsbane as simply and grossly ministered to men, as it is to rats, few would take harm by it. And of Popes and Cardinals, more have used the help of ratsbane than of ratcatcher's to poison their enemies. It were a brutish simplicity to think the devil could not, & a preposterous charity to think he would not, minister his receipts in a cunninger fashion, since the promulgation of the Gospel, than he did before; although the poison be still the same. To ear figs, or other more cordial food, with the infusion of subtle and deadly poison, exempts not men's bodies from danger. Much less can speculative orthodoxal opinions of the Godhead free men's souls from the poison of Idolatrous practices, wherewith they are mingled.  
2. Taking it then as granted, (what without paradox we may maintain) that the devil had as great a longing since Christ triumphed over him, as he had before, to work the bane of men's souls throughout Europe: He had been the arrantest fool, that ever either undertook to contrive a dangerous and cunning plot, or adventured to act any notorious mischief or difficult villainy, if he had solicited men to gross Heathenism, or open profession of allegiance to those gods, in whose service they had known their fathers perish, the sudden downfall of whose Idols they had seen miraculously accomplished. To have persuaded them hereto, had been a more palpable importunity, then if a man in kindness should proffer a cup, wherein he had squeized the poison of Spiders, to one which had seen his mate fall down dead by taking the same potion. Now admitting a resolution in the great professor of destructive Arts, so to refine or sublimate his wont poisons, as they might the more secretly mingle with the food of life: where can we suspect this policy to have been practised, if not in the Romish Church; whose idolatrous rites and service of Satan in former ages have been so gross, that if we had seen the temptation, unacquainted with the success, we should certainly have thought the great Tempter had mightily forgotten himself, or lost his wont skill in going so palpably about his business? Nor could any policy have so prevailed against God's Church, unless it had first been surprised with a lethargy, or brought into a relapse of Heathenish ignorance. To entice men unto Heathenism since Romish rites and customs have been authorized or justified in solemn disputes; he had less reason than to have tempted the old world unto Atheism, whiles there was no delight or pleasure, which the flesh can long for, but had some feigned god for its patron. And what branch of implanted superstition can we imagine in any son of Adam, which may not sufficiently feed itself with some part or other of the Romish Liturgy, or with some customs, by that Church allowed, concerning the invocation of Saints, the adoration of relics, or worship of images. By entertaining either more orthodoxal conceits of the Godhead, than the Heathens had, or better persuasions of one Mediator between God and man than the morderne jews or mahometans do, they give contentment to many carnal desires, especially covetousness, preposterous pride, and hypocrisy, which would be ready to mutinier, if simple Idolatry should be restored to its wont sovereignty.   

CHAPTER XXIII.  
Of the general infirmities of flesh and blood, which did dispose diverse ancient professors of Christianity to take the infection of Superstition. Of the particular humours which did sharpen the appetite of the modern Romish Church to hunger and thirst after the poisonous dregs of Rome-Heathens Idolatry.  
1. IN Churches of Paul's planting and Apollo his watering, the seeds of sound and wholesome doctrine took root with greater facility, than sundry heathenish rites whereto they had been so long accustomed, could be extirpated. That caveat [But I would not have you to be ignorant brethren, concerning them that sleep, etc.] given to the Thessalonians, 
* 1 Thes. cap. 4. ver. 13.  (otherwise most cheerful imbracers and zealous professors of the Gospel) argueth some relics of such superstitious demeanour towards the dead, as they had practised, whiles they lived without hope of a resurrection to a better life; unto which practices (perhaps) they were so much more prone than others, as they were naturally more kind and loving. Now if the first receipts of life ministered by a Physician so wise and well experienced as S. Paul, did not forthwith purify this good natured people's affections from the corrupt humours of Gentilism; it was no wonder, if other less skilful doctors, by seeking the speedy cure of this disease, did cast more untoward patients than these Thessalonians were, into a relapse of a contrary, more hereditary and natural to most Heathen. Whether for preventing unseemly and immoderate mourning for the dead, or for encouraging the living to constancy in persecution; the solemn celebration of their Funerals, and public blazoning of their blissful and glorious state after death, which had lived Saints and died Martyrs, was a method very effectual and compendious. Howbeit in hearts not throughly purified and settled by grace, these panegyrical encomiasmes did revive the seeds of superstitious respect to famous men deceased, as fast as they quelled the relics of hopeless fear, or abated natural inclinations unto immoderate mourning. And happily that point of truth, wherewith the Romanist seeks to condite or sweeten the poisonous fruit of his idolatrous and superstitious speculations, might in part occasion or embolden the ancients to scatter some seeds of them, before they had experience unto what degree of malignancy they might grow, when they grew ripe. When the first Reformers of Religion demanded a difference between Heathenish adoration of inferior gods, and Popish worshipping of Saints; the usual and almost only answer was, that the Heathens adored naughty and wicked men, either altogether unworthy of any, or worthy of disgraceful memory after death; whereas the Church did worship such as deserved as much respect as men are capable of; men, to whom who so omitted performance of sacred respect or religious worship, did thereby commit most grievous sacrilege.  
2. To outstrip our adversaries in their own policies, or to use means abused by others to a better end, is a resolution so plausible to worldly wisdom (which of all other fruits of the flesh, is for the most part the hardliest and last renounced) that almost no sect or profession in any age but in the issue mightily overreached or entangled themselves by too much seeking to circumvent or go beyond others. The known success of worldly policy in nursing Martial valour, and resolute contempt of life, by decreeing divine honour to their heroics after death, did quickly set over the Christian world, being almost out-wearied with continual opposition of Gentilism, to foster and cherish spiritual courage, by the like means. The practice whereof notwithstanding (as do all like attempts by common course of nature) did continually, though insensibly grow more dangerous in the process. This original of superstitious performances towards the dead hath been set down 
* Chap 20, 21. Sect. 3.  before, and is particularly prosecuted by 
a Chemnit. in Exam Concil. Tridert. sessin 9 & ult. de juvo. Sanct.  Chemnitius, to whose labours I refer the Reader.  
3. Again the sweet comfort which some ancients of blessed memory, took in the consort of mutual prayers whiles they lived together, made them desirous that the like offices might be continued after their decease. Hence some in their life times (if my memory fail me not) did thus contract, that such of them as were first called into the presence of God, should solicit the others deliverance from the world and flesh, and prosecute those suits by personal appearance in the Court of heaven, which they had jointly given up in prayers and secret wishes of heart, whiles they were absent each from other here on earth. To be persuaded, that such as had known our minds, and been acquainted with our hours of devotion, whiles we had civil commerce together, might out of this memory after their dissolution, take notice of our supplications, & solicit our cause with greater fervency than we can, is not so gross in the speculative assertion, as dangerous in the practical consequent. But if magical feats can put on colourable pretences, and 
* See Chap. 19  Magicians make fair shows unto the simple of imitating Gods Saints in their actions; what marvel, if Romish Idolatry having in latter years found more learned patroness than any unlawful profession ever did, do plead its warrant from speculations very plausible to flesh and blood, or from the example of some ancients; the prejudicial opinions of whose venerable authority and deserved esteem in other points, may, with many, prevent the examination of any reasons which latter ages can being to impeach their imperfections in this. Y●t experiments in other cases approved by all, manifest the indefinite truth of this observation, 
* Vide Vinc●m L●t●en. Ma. 〈◊〉 lau●an●ar, D●pui● damnantur.  That such practices a● can no way blemish the otherwise deserved same of their first practitioners, usually bring forth reproach and shame to their unseasonable or ill qualified Imitators. Now the pardonable oversight, or doubtful speculations of some Ancients, have been two ways much malignified by later Romanists: first by incorporating the superfluity of their Rhetorical inventions or ejaculations of swelling affections in panegyrical passages, into the body of their divine service: secondly by making such fair garlands as Antiquity had woven for holy Saints & true Martyrs, Collar● (as a 
* Car●us Tie●cellinus Rup●ma●us antiqui m●ris caves. m●rd● relong nabū●●epius d●xit, torquen C●nchyliatum, postquam indignis p●●mis●●e c●mmuni● cep●e● 〈…〉 visorum in●ign● 〈◊〉 P●arum 〈◊〉 Thuan● 2●.  French Knight, in a case not much unlike said) for every beast; or chains for every 
a Hinc con● prophetia●is, ●nem● calorum 〈…〉 tractat. 8. partitio 3. de custodia Ang●.  dead dogs ne●ke, which had brought gain unto their Sanctuary Touching the former abuse [the incorporating of the●oricall expressions of the Ancients affection towards deceased Worthies, into the body of their divine service] 
b 〈◊〉 de S●n●t● beatitud. lib. ●. cap 19  Bellarmine is not ashamed to Apologise for the solemn form of their public authorized Liturgy, by the passionate ejaculation of Nazianzen his poetical wit in his panegyrical Oration for S. C●priu●, and for his kind acquaintance while she liv●d with Basill the great. It is enough, as this Apologizing Orator thinks, to acquit their service from superstition, and themselves from irreligion▪ that this Father, who spoke as they do, was one of the wisest Bishops Antiquity could boast of. As in granting him to be as wise as any other, we should perhaps wrong but a few, or none of the ancient Bishops or learned Fathers; so we should much wrong Nazianzen himself, if we took these passages, on which Bellarmine groundeth his Apology, for any special arguments of his wisdom and gravity. Howbeit Nazianzen might (without prejudice to his deserved esteem for wisdom & gravity) say much, and for the manner not unfitly of Cyprian and Basill, which was no way fitting for latter Roman Bishops to say of their deceased Popes, or for the Popes whilst they lived to speak of their deceased Bishops. But such a sway hath corrupt custom got over the whole Christian world, that look what honour hath been voluntarily done to men in office, as due unto their personal worth, their successors will take denial of the like or greater, as a disparagement to their places; albeit their personal unworthiness be able to disgrace the places wherein they have lived, and all the dignities that can be heaped upon them. Upon this carnal humour did the mystery of iniquity begin first to work. The choicest respect or reverence which had been manifested towards the best of God's Saints or Martyrs, either privately out of the usual solecisms of affectionate acquaintance (always ready to entertain men lately deceased with such loving remembrances as they had tendered them in presence) or in public and anniversary solemnities for others encouragement unto constancy in the faith; were afterterwards taken up as a civil compliment of their Funeral rites, or enjoined as a perpetual honour to their birthdayes, whom the Pope either of his own free motion, or at the request of secular Princes, or some favourites, would have graced with famous memory. 
a The true reason why the order of the Carthusians have had so few Saints: whereas the order of St Rennet (as may appear by a begging Brief sent some few years ago out of Spain here unto England by the Provincial or General of that order) doth brag of fifty thousand Saints, a●l Bennets Disciples: the number is more by ten thousand, than we read sealed of any Tribe of Israel.  Rome-Christian hath been in this kind more lavish than Rome-Heathen. And as in great Cities it is a disparagement to any Corporation or Company to have had few or no Majors or chief Magistrates of their Trade: so in process of time it became matter of imputation unto some religious orders, that they had not so many Canonised Saints as their opposites (less observant of their Founders less strict rules) could brag of. For want of such stars to adorn their sphere, the order of the 
b Haec sub brevitate contra eos qui impugnant ordinem Caribusiensium, quia non fiant in eyes miracula, immo nec velient, potius vero facientes occultarent, ●eut sapius repertum est. Quod autem similiter dicitur, quod ne habeant canonizatum, nisi unum ●cilicet S. Hugonem, Linconiensem Episcopum; Restondeo quod necidem ex eorum voluntate, sed regis Anglia & su●●an ●a est canonizatus, quanquam sanct●ssimae fuit vitae, magnis miraculis claruerit & procarator Carthusia magna professisque ex●iterit. Gerson● de abstinentia Carthusianorum, sive contra impugnantes ordinem Carthusiensiam Pag. 514.  Carthusians, otherwise famous for austerity of life, was suspected not to be celestial. The fault notwithstanding was not in the Carthusians, or their Religion unless a fault it were not to seek this honour at the Pope's hands, who did grant it against their wills to one of their order and our Countryman, at the King of England's suit. And left any part of Heathenish Superstition, that had been practised in the Roman Monarchy, might be left unparalled by like practices of the Romish Hierarchy; as the Deification of 
c See Chap. 21. parag. 3.  Antinous was countenanced with feigned relations of a new stars appearance and other like Ethnicismes usually graced by Oracles: so were 
* Qua horâ B. Virgo (Catharina) animam reddidit, Thomas Penna Protonotarius Apostolicus vidit coelos apertos, eamque sublimè ascendentem inter choros argelorum. Eandem pta vidua Semia triplici corona insignitam, vidit a Christo sponso in throno sadente suscipi. D. Catharina Senensis Selectiora miracula formis Aeneis expressa. Antuerpia apud Philippum Gatlaum. 1603. To prepare the credulous Readers heart the better to believe this vision of Saint Catharines' ascension into Heaven, opening itself to receive her, and her coronation with a triple Crown, another relation perhaps was premised by the same Author, the effect whereof is, that having overthrown the Devil after a grievous conflict, she resigned her soul unto God in the same year of her age, wherein our Saviour Christ (unto whom the blessed Virgin, as this Legend relates, had espoused her with a ring) did resign his soul into his Father's hands. See Section fifth, Chap. 41.  Revelations pretended in the Papacy to credit their sanctifications, which stood in need of some divine testimony to acquit their sanctity from suspicion.  
4. To give the blessed Virgin a title unto far greater honour than any Saint or other creature by their doctrine is capable of, it hath been maintained, that she was conceived without original sin. And wanting all warrant of Scripture, or primitive Antiquity for this conceit, they support it by revelations, which must be believed as well as any Scripture, if the Pope allow them. By whose approbation likewise every private man's relation of miracles wrought by any suitor for a Saintship, becomes more authentic than Apollo's Oracles; by whose authority Hercules and other Heroickes were enjoined to be adored as gods amongst the Heathen.  
5. It was an 
* Prebatio autem sanctitatis per miracula tamen plurimum est suspecta, quia (ut suprà d●ctum est) malis sunt conmunta, & multa non Christiana, s●d magicae artis ostentamenta sunt, qua a simplicibus qua●● sanctitatis miracula acceptantur. Gerson ibidem. Demden ●tandum quòd in Legis temp●re per Moysen siebant signa ingentia, quibus mag● quidam per incantationes fecer unt similia, etc. ibidem Hac autem antiqua miracula (per deum scilicet facta) qu●tidiè in mysterio r●no vantur in Ecclesia, quae etiam tanto maiorasunt, quanto non corporalis sed spirtivilia. ibidem.  ingenuous and wise observation of reverend Gerson, That famous miracles were to be suspected for lying wonders, unless they had some special use or extraordinary end. Now the only use or just occasion, we can observe of Popish miracles in later times, hath been either to purchase the reputation of Saints to such as wrought them whiles they lived, or to gain a currant title to canonisation after their deaths. And the true reason in my opinion, why the Carthusians of all other religious orders, wrought not many miracles, was because they had no desire to be Saints of the Pope's making. If they had sought to be graced by his Holiness with public sanctity, they must have graced themselves & their order with a fame of wonders: otherwise that exception which was brought against Thomas of Aquine, would have taken place against them. For even this Angelical Doctor's title to canonisation, was impeached by some, because 
* Vnde quum in canonizatione sancti Thoma de Aquino opponeretur, quod non fecerat miracula in vita, vel non multa, dictum fuit per Papam, non esse curand●m. Gerson ibidem p. 512. Vide Plura Gerson. tractat octavo super Magnificat, partiti one tertia de custodia Angelica.  he had wrought no miracles: until his Holiness cleared the doubt by a more benign interpretation than Apollo's Oracle could have given: Tot fecit miracula, quot quaestiones determinavit; Lock how many doubts he hath determined, and he hath wrought so many miracles. But by this reason he should have placed him above most Saints, amongst the Angels. For it is scarce credible, that any Saint hath wrought half so many miracles, as are the doubts which this Doctor after his fashion hath determined; appositely enough for the Romish Hierarchy. And hath not the Pope good reason to make the Church militant adore their souls as gods in heaven, which have made his Holiness more than a Saint, a very god on earth? But because they deny, that the Church makes gods of such as the Pope makes Saints, we are in the next place to discuss whether invocation of Saints, as it is publicly maintained by them, be not an ascription of that honour to the creature, which is only due to the Creator.   

CHAPTER XXIIII.  
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 between God and man. That they neither can conceal, or will they express the full meaning of their practice.  
1. BEllarmine lib. 1. de Sanctorum beatitudine, cap. 16. 
* See Chap. 29. parag. 1.  accounts the former imputation for one of Calvins' malicious slanders. Quis enim deo dicere auderet, Sancte Deus, ora pro nobis? We must not think they are so foolishly impious, as to say, Holy God pray for us. Nor did Calvin charge them with pulling down God as low in every respect, as the Saints; but for exalting the Saints in sundry cases into the throne of God; howsoever they salute them by an inferior style. Nor will it follow that the Heathens did not worship many gods, because they did not equalise all with jupiter, or use the same form of appellation unto him & to their demigods or Heroikes. Or admitting the Romanists make no Saints equal to God the Father, or to any person in the Trinity considered according to his Deity alone: is it no sacrilege to invest them with Christ's royal titles or prerogatives, as he is our high Priest and Mediator? It will upon examination prove no slander, but a just accusation, to say they make the Saints both sharers with Christ in his office of mediation, and with the glorious Trinity in acts essential to the Deity. But let us first hear in what sense they themselves grant or deny Saints may be prayed unto or otherwise adored, and then examine whether their answers to our arguments can stand with the form of their Liturgy, or fit the main point in question betwixt us.  
2. Some more ancient than Epiphanius (for he refuteth their heresy) held the Virgin Mary was to be prayed unto after the same manner we pray to God. Between this excessive honour thus ascribed unto the chief of Saints, and the other extreme (as they make it) consisting in defect or denial of invocation of any Saints, Bellarmine labours to find out a mean, which he comprehends in these propositions following. Non licet à Sanctis petere ut nobis tanquam authores divinorum beneficiorum gloriam vel gratiam aliaque ad beatitudinem media concedant. Bellarmin. de Sanctorum beatitud. lib. 1. cap. 17. It is not lawful to request the Saints, that they as Authors of divine benefits, would grant unto us Grace or Glory, or other means available to the attainment of felicity His second proposition is; Sancti non sunt immediati intercess●res nostri apud Deum; sed quicquid a Deo nobis impetrant, per Christum impetrant. Ibidem: The Saints are not our immediate Intercessors with God: but whatsoever they obtain of Cod for us, they obtain it through Christ. I know not whether out of cunning or incogitancy, he hath expressed himself, (or rather left their full meaning unexpressed) 
* Nota, tre● pers●nas p●sse conside●ari, quā●● nos Deum oramus; unam ipsius Dei, a quo petimus beneficia; alteram Christi, per cuius meritum ea c●pi●nus nobis dar●; tertiam eius, qui pe●i●en. ●●c●a▪ per Christ●●n. Ex his tribus personis n●n potest prin●● Sanctis trib●●, ut iam prebavimus: sed s●●um tertia. Bellar. cap. 17. de Beat. Sa●.  in these terms, per Christum, not adding withal propter Christum. In the declaration he commends three parties to our consideration when we pray to God. 1. The person of whom we crave every good gift. 2. Him through whose merits we request they may be given us. 3. The party which craves them. Saints by his doctrine cannot supply the first, or second, but the third and last place. The only meaning, whereto upon better examination he will stand, is this, that Saints cannot be substituted in the stead of God the Father, or of Christ as he is the principal Mediator or primary Intercessor. But to say that we may not request favour of God the Father, propter merita Sanctorum, for merits of Saints; or request Saints to interpose their merits with Christ's for more sure or speedy expedition, can neither stand with the profession or practice of the Romish Church. Bellarmine well urged, will quickly be enforced to deny the conclusion, which he thus gathers from the premised propositions. 
* Itaque Sanctos invocamus ad hoc solum, ut faeciant id, quod nos facimus qui meliùs et efficaciùs ipsi facerè possunt, quam nos, meliùs illi et nos simul quam nos soli. Probatur iam conclusio; solus Christus est, qui mund●m reconcilia ●t Deo, & qui meruit n●●is gloriam & gratiam & omnia necessaria ad salutem Bellar. ibidem.  We pray (saith he) to the Saints only to this end, that they would vouchsafe to do what we do, because they can do it better and more effectually than we can; at least they and we together may do it better than we alone. And again; we may request nothing of the Saints besides their intercession with God, that Christ's merits may be applied to us, and that through Christ we may attain grace and glory. For praying thus far to Saints, that speech of S. Bernard warranteth them; Opus est mediatore ad mediatorem, nec alter nobis utilior quam Maria; we have need of a mediator to our mediator, and none more fit than Mary. Hence they learn that Christ only is the immediate intercessor, who is heard for his own sake; the Saints are only mediate intercessors, and can obtain nothing which they ask without Christ's mediation. Thus much is included in the form of their prayers upon Saints days, which are all conceived in this tenor; 
Bellarminus ibidem.  Grant us these or these benefits at the intercession of such or such Saints.  
3. The first part of his second proposition [That Saints are not immediate Intercessors for us with God] he proves by places of Scripture so pregnant, that some of them directly disprove all mediate or secondary Intercessors or Mediators, as Coloss. 1. It pleased God that in him should all fullness dwell. If all fullness, the fullness of mediation or intercession: and absolute fullness excludes all consort. 
1. Tim. 2.5.  As there is but one God, so there is but one Mediator between God and man, no secondary God, no secondary Mediator. 1. joh. 2. He is the propitiation for our sins: the absolute fullness of propitiation. And joh. 10. he enstileth himself the Door and Way, such a door, and such a way, as no man may come unto the Father, but by Him. This restriction in our Divinity, makes him the only door, and the only way; not so in theirs: For we must pass through other doors, that we may come to this only immediate door; that is, he is the only door, whereby the Saints are admitted into God's presence, but Saints are necessary doors for our admission unto him; Opus est Mediatore ad mediatorem. Were this Divinity, which they borrow from S. Bernard, true, they much wrong Aristotle and Priscian in calling him, Immediatus Intercessor aut Mediator, and are bound to right them, by this or the like alteration of his title; He is, unicus ultimus, aut finalis Mediator, He is the only final or last Mediator. For a Mediator is not of one; whence to be an immediate Mediator, essentially includes an immediate reference to two parties. Christ is no Mediator but between God and Man, and between them he is no immediate Mediator, unless men have as immediate access to him, as he hath to God the Father. As God, he best knows the nature and quality of every offence against the Deity, unto what sentence every offender is by justice liable, & how far capable of mercy; as man, he knows the infirmities of men, not by hearsay or information, but by experience; and is ready to solicit their absolution from that doom, whose bitterness is best known unto him, not at others request or instigation, but out of that exact sympathy, which he had with all that truly mourned, or felt the heaviness of their burden. Whiles he was only the son of God, the execution of deserved vengeance was deferred by his intercession. Nor did he assume our nature and substance, that his person might be more favourable, or that his access to God the Father might be more free and immediate, but that we might approach unto him with greater boldness and firmer assurance of immediate audience, than before we could. He exposed our flesh made his own, to greater sorrows and indignities, than any man in this life can have experience of; to the end he might be a more compassionate Intercessor for us to his Father, than any man or Angel can be unto him. We need the consort of their sighs and groans, which are oppressed with the same burden of mortality here on earth, that our joint prayers may pierce the heavens but these once presented to his ears need no solicitors to beat them into his heart. Surely if the intercession of Saints had been needful at any time, most needful it was before Christ's incarnation or passion; when by the Romanists confession it was not in use. The son of God was sole Mediator then.  
4. As the impiety of their practices doth grieve my spirit, so the dissonancy of their doctrine, doth as it were grate and torture my understanding, while I contemplate their Apologies. Sometimes they bear us in hand that God is a great King, whose presence poor wretched sinners may not approach, without means first made to his domestic servants. The conceit itself is grossly Heathenish, and comes to be so censured in the next 
* Sect. 5. Chap. 42. Parag. 4.  Discourse. Now, seeing they pretend the fashion of preferring petitions to earthly Princes, to warrant the form of their supplications to the Lord of heaven and earth, let us see how well the pattern doth fit their practice. Admitting the imitation were lawful, how could it justify their going to God immediately with these or the like petitions; Lord I beseech thee hear the intercession of this or that Saint for me through jesus Christ our Lord. What fitter interrogatories can I propose unto these sacrilegious supplicants, than Malachy hath unto the like delinquents in his time? If I be your Lord and King (as you enstyle me) where is my fear? where is my honour, saith the Lord of Hosts, to you Priests that despise my name? and yet (being challenged of disloyalty) they scornfully demand, Wherein have We despised thy name? Ye bring polluted offerings into my Sanctuary: and yet ye say wherein have we polluted thy Sanctuary? If ye offer such blind devotions, as these, is it not evil? Offer them now to thy Governor, to thy Prince, or Sovereign; Will he be pleased with thee or accept thy person, saith the Lord of Hosts? He would either be thought to mock the King, and come within just censure of disloyalty; or else be mocked out of his skin by Courtiers, that durst exhibit a petition in this form unto his Majesty; Vouchsafe, I beseech you, to pardon my offences against your Highness, and admit me into good place at the intercession of your Chancellor, Treasurer, Chamberlain or Controller, in honour of this his birthday, for the Prince's sake your son my good Lord and Master: yet if we change only the persons names, this petition (which could become none but the Prince's fool to utter) differs no more from the form of Popish prayers upon Saints days, than the words of Matrimony uttered by john and Mary do from themselves, whilst uttered by Nicolas and Margaret. The former respectless absurdity, would be much aggravated, if the Courtier's birthday, whom the petitioner would have graced with the grant of his petition, should fall upon the King's Coronation day, or when the Prince were married. Of no less solemnity with the Romanist is the feast of the Crosses invention, it is Christ's coronation or espousals: and yet withal the birthday of two or three obscure Saints, whom they request God to glorify, with their own deliverance from all perils and dangers that can betide them, through Christ their Lord. This last clause must come in at the end of every prayer, to no more use than the mention of a certain sum of money doth in feoffements or deeds of trust, only pro formâ. Praesta quoesumus omnipotens deus, ut qui sanctorum tuorum Alexandri, Eventij, Theodoli atque 〈◊〉 ●nalis natalitia colimus, a cunctis m●lis imminentibus, eorum intercessionibus liberemur per Dominum, etc. 
* In festo inventionis Sanctae Crucis.  Grant we beseech thee Almighty God, that we which adore the nativity of the Saints, of Alexander, Event, Theod. and Iwenal, may by their intercession be delivered from all evils that hang over us, through jesus Christ our Lord. To be delivered from evils at or by the intercession of such Saints, is as much in ordinary construction, as to be delivered from them for their merits. And this is to share or divide the mediation of Christ betwixt him and such Saints, by even portions. For of the two principal parts of Christ's Mediatorship, which the Ancient and Orthodoxal Church did exactly distinguish in the form of their prayers, the first is, our hope or belief to be heard propter Christum, for Christ's sake, for whose sake alone God grants whatsoever He grants unto mankind: the second is, our belief or acknowledgement, that those blessings which God doth grant for Christ's sake, are not conveyed or imparted unto us, but through Christ, or by Christ. He is not only our Orator to God, but God's hand to us. Now the Romish Church in their solemn Liturgy expressly gives the first part of this mediation unto Saints, and leaves the latter only unto Christ. The hymn sung or said unto the Cross upon the same day, conceived in the character of magic spells falls under the same censure, that worshipping of Saints Images or worshipping God in every visible creature doth. Of which Chap. 35, 36. The Hymn is thus; O crux splendidior cunctis astris, mundo celebris, hominibus multùm amabilis, sanction universis: quae sola fuisti digna portare talentum mundi, dulcia ferens pondera: salua praesentem cateruam in tuis hodie laudibus congregatam, halleluia, halleluia. ibidem. O Cross more splendent than all the stars, famous throughout the world, most amiable amongst men, more holy than the Universe (or all things beside) which alone wast worthy to carry the Talon (or price) of the world, save this present Congregation this day assembled to set forth thy praises. Praise the Lord, praise the Lord. They that can be thus familiar with God, as to indent with him, at whose intercession their requests should be granted, do they in modesty need Mediators unto Christ?  
5. Were there any hope of full or direct satisfaction, I would press this demand to any learned Papist; What order those three parties whom Bellarmine makes joint Commissioners in the audience of prayers, observe in prayers of this form: Whether they expect that God the Father should first take their petitions and acquaint Christ with them, and Christ the Saints; or that the Saints should take them immediately and deliver them unto Christ, that he may acquaint his Father with them. They grant the Saints can hear no prayers immediately from our mouths, much less discern their conception in our hearts: they understand them only by seeing God; and for this reason happily prayers of this form, are in the first place directed to God the Father, or to the Trinity. Is God then, as the book wherein they are written, altogether senseless of their meaning, until the Saints, whose intercession they crave, read them unto him? or hearing them, is he unwilling to grant them, until the Saints have expounded them? But what is Christ's office in the mean time? to request his Father that he would hear the Saints for his sake? or chose, doth he and the Saints mediate for sinful men both together, as joint advocates? or doth He first open the case, and leave the Saints to prosecute it? or do the Saints only sue in his name, that God would communicate his merits unto them; as sometimes in earthly Courts one of principal note bears the name, whilst another manageth the business? The supplicant should, methinks, in good manners frame some petition to Christ, or ask his leave, to use his name in such suits as they would have managed by this or that particular Saint, in honour of his birthday.  
6. Perhaps this form of prayer was first invented by such (for such in the 
* Vide Riberam in 7. ad Hebrae: num. 72.  Romish Church there are, and anciently have been) as deny Christ any kind of intercession with his Father, besides the representation of his Humanity. And men's hearts once wrought to this persuasion, would forthwith take the impression of artificial begging, as the best form of tendering their devout supplications unto God. Now amongst beggars commonly one shows his maimed limbs, or other rueful spectacle, to move pity; and others read the lecture upon them. And thus do these sacrilegious supplicants upon great Festivals make Christ and their peculiar Saints, such sharers in the office of intercession, as the Cripple and the Gabler are in men's benevolences at Fairs or Markets. The one must move God's eyes, and the other fill his ears.  
7. If it shall please the Reader to compare Bellarmine's pretended detection of fraudulent dealing in our Writers (Chap. 16.) with the declaration of his second proposition hitherto discussed; He will easily assent unto me, that the only trick this cunning Sophister had to save his mother's credit and her sons, was to call Reformed Churches whores first, and their children liars. For who but the impudent son of an adulterous Mother, or one accustomed to shuffle beyond the compass of a professed liars art memorative; could have avouched, what in the declaration of this second proposition he doth; Sanctos invocamus ad hoc solum, We pray to Saints only to the end, they may do what we do, that is, as he expounds himself afterwards, that Christ's merits might by intercession of Saints be applied unto us. This (were this the only end of praying to them) were in effect to request them, to stoop a little below their rank, and become joint supplicants with us for relief of our necessities, and advancement of God's glory. Is it then all one to request them to join with us in the honour and service of God for our good, and to intend their honour and service in the prayers and requests which we make; either to them, or to God, that he would accept their intercession for us? Now it is but one part of the question between the Churches Romish and Reform, [Whether it be lawful to request Saints deceased to join in prayer with us, as they did, or might have been lawfully requested to have done, whilst they lived;] The other part (whereto Bellarmine should have framed his answer) is; [Whether it be not formal Idolatry to offer up our devotions to Saints by way of honour, or to intend a religious worship or service of them, in those prayers, which we offer up to God in his Sanctuary]. It is so constantly agreed upon by all professed members of the Romish Church, (and was so expressly set down by Bellarmine himself, as nothing but extreme necessity of playing tricks, could have shuffled it out of his memory,) that of the seven parts of Religious Worship due to canonised Saints, the second is Invocation in public Liturgies, the fourth, sacrifices of prayer and thanksgiving, which they offer up to God in honour of such Saints: and of this latter kind are the prayers before mentioned, usual upon every Saint's day. And 
* Bellarm. de beatitud. Sanct. l. 1. cap. 15.  Bellarmine thus begun the chapter next save one before that wherein his former declaration is contained; Demonstravimus sanctos esse colendos, sed quia peculiaris difficultas est de cultu Invocationis, etc. We have already demonstrated that the Saints are to be worshipped: but because the peculiar difficulty is concerning the worship of Invocation, etc.  
8. This indeed, is the principal point in question, upon whose denial they indite us of sacrilege against the Saints, as we do them of flat Idolalatry, or robbing God of his honour, for avouching the affirmative by their practice. Cultus Invocationis, the worship of Invocation, we know well, is somewhat more than Invocation; and to invocate Saints in ordinary language, is more than only to request their prayers: albeit to request these after their death, is but a relic of Ethnic foolery; a superstitious impiety in professed Christians. What then? Doth that glory wherewith God arrays his Saints, utterly strip them of all honour and respect from men? Is the felicity which they have gotten, Bonum magis laudabile, quam honorabile? Are they worthy of praise and not of honour? Their memory is honourable, but their persons not to be honoured by us. Their absence makes them uncapable of such petitions, as we may (without danger) make unto others less holy, with whom we have not only mystical communion, but civil commerce. And civil worship without the support of civil commercement, is but a fantastic groundless ceremony, and an Apish observance. From these considerations did Calvin justly deny all civil worship or signification of such respect to Saints deceased, as was due unto them whilst they lived; and utterly disclaimed all religious worship either of them or of other creatures dead or living. And because the Jesuits delude the ignorant or unobservant by tricks of that art, wherein they are best seen; to unfold these terms, with whose aequivocal use they play fast and loose, will be no loss of time, nor interruption of discourse.   

CHAPTER XXV.  
What Worship is. How it is divided into civil 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 practice exhibit another sort of Religious Worship unto Saints, than her Advocates pretend in their Disputations.  
1. THat some worship or honour more than civil is due to Saints, whether living with us or departed, is the chief hold whereat our Adversaries in this controversy aim; whose cunning surprisal, as they presume, would make them entire Conquerors without farther conflict. Worship or adoration of what kind soever, hath, (as both acknowledge) two degrees or parts.  

Bellarm. l. 1. de Beatitud. Sanct. c. 12.  1. The internal affection or serviceable submission which is as the soul or life.  
2. The external note or sign of such submission (as bowing, kneeling, supplication) these are the body or material part of Worship or Honour.  
The internal submissive affection (without which the external sign or gesture would be interpreted but a mockery) is due only unto Intellectual Natures; & must be differenced by the diversity of their excellencies. Now intellectual excellency is either Communicative and finite, or infinite and incommunicative. Such only is the excellency of the divine Majesty, whereunto they appropriate a correspondent Worship or service, which they enstampe Cultus latria: Nor do we disprove it as counterfeit, though lately coined, if we respect the express difference it bears for its distinction from all other kinds of worship. Thus much only might be added for explication; [We are bound not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Honour God, infinitely more than man for his infinite excellency; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do him service and bear allegiance to him infinitely more absolute than we owe to Princes, in that he is our Lord, Creator and Redeemer.] Though both be alike due, yet service is more peculiar to him, than Honor. For in as much as we bear his image, we are in some sort partakers of his intellectual excellency, but altogether uncapable of its infinity: but the glorious prerogative of Creation or Redemption is altogether incommunicable. In these works he admits no instrumental service; much less can he brook a partner in the glory redounding from them.  
2. Intellectual excellency communicated to his creatures, consists; 

1. In Natural, Moral or Civil endowments, as in Wisdom, Valour, Magnanimity, Nobility of birth, eminency of place, or authority.  
2. In gifts and graces of the Spirit, as sanctity of life, heavenly wisdom, and favour with God.   Unto the former, which we may term temporal excellency, they assign civil respect or moral Worship; unto spiritual excellency, a peculiar respect or reverence of a middle rank, inferior to latria, or the worship which they give to God, superior to that wherewith they honour Kings and Princes, secular Nobles or men in authority. And this for distinction sake they call cultus duliae, a Worship of service. Howbeit 
a Peresius part. 3. de Tradit. considerate. 7.  one of their principal Advocates for customary Traditions, will not in this case allow the pretended custom of the Schools, to prescribe against the evidence of the natural and Grammatical use of this word in all good Writers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Peresius, is to serve, and we are not the Saints servants, but their fellow-servants. And 
b Bellarm de San●t beatitud. l. 1. cap. 12.  Bellarmine should either have spared to censure this his good friend for scrupulosity, or else have given a better resolution of his doubt, than he hath done; by alleging only one place in Scripture, wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken not for slavery or servitude, but for honorary subjection. As when the Apostle saith, Galat. 5.13. Use not your liberty as an occasion to the flesh, but by love serve one another. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]. Indeed, to serve one another by course, is no act of servility; but a twisting of brotherly love or chain of good Fellowship: but if the bond of service be legal and not mutual; he that is bound to serve, is properly a servant, and he that hath right to demand service of another, is truly a Master: such is the case between the Saints and us, by our adversaries doctrine. We are bound in conscience to serve and worship them, cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so are not they (I hope) bound to serve us. Bellarmine's instance makes more for Peresius than against him. But seeing their tongues are their own, and no man may control them in the use of words: let them enjoy their dialect; we will take their meaning and follow the matter. The nature and quality of this cultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they express (in opposition to us) by Religious Worship.  
3. Partly under the multiplicity of importances which these terms involve; partly, under a colour of real distinction between the habits or fountains whence these several kinds of Worship must be derived, their slighty conveyance is not easily discerned, unless they be well eyed. To admit no greater multiplicity of habits or graces, than we have need of, is a point of good use in every part of Divinity. And setting aside 
* Vide Bellar. de Beatitud. Sanct. lib. 1. cap. 12. parag. 5.  Aquinas his authority (which we may oversway with S. Austin's) what necessity is there of clothing our souls with two distinct habits of Religion; one of latria, wherewith we serve God; another of dulias, whereby we tender such respect and service as is fit for Saints and Angels? For every abstract number, without addition or subtraction of any unity, without any the least variation in itself, necessarily includes a different proportion to every number that can be compared with it: and so doth every sanctified or religious soul, without any internal alteration, or infusion of more habits or graces, than that by which it is sanctified, naturally bring forth three several sorts of religious and respectful demeanour, 1. towards God, 2. towards Saints or Angels, 3. towards Princes, men in authority, or of moral worth. As it is but one lesson, Give honour to whom honour, love to whom love, tribute to whom tribute 
* Rom. 13.7. : so it is but one religious habit or rule of conscience that teacheth the practice of it. And in some sense it may be granted that men in authority or of moral worth, must be worshipped with religious worship; in another sense again, it must be denied, that Saints are to be worshipped with religious worship, though worthy of some peculiar religious respect, whereto Kings and Princes (unless Saints withal) have no title.  
4. The respect or service which we owe to others may take this denomination of Religious from three several References: First, from the internal habit or religious rule of conscience, which dictateth the acts of service or submission: secondly, from the intellectual excellency or personal worth of the party to whom they are tendered: thirdly, from the nature and quality of the acts or offices themselves, which are tendered to them, with the manner or circumstances of their tendering. According to the first denomination, we must worship ungodly Magistrates, and irreligious Princes with religious Worship. For if we must do all things for conscience sake, and as in the sight of God, our service wheresoever it is due, must be no eye service, no feigned respect. All our actions and demeanours must be religious, as Religion is opposed to hypocrisy, dissimulation, or time-serving. And in this sense religious and civil Worship, are not opposite but coordinate. Men truly religious, must be religiously civil in their demeanour towards others. If our respect or service take the denomination of Religious from the personal worth or internal excellency of the party whom we worship; it is most true, we are to worship Saints with more than mere civil Worship. None of our Church (I dare be bound) will deny that godly and religious men, must be reverenced not only for their virtues merely moral or politic, but for their sanctity and devotion. Yet is this all that the modern Papist seeks to prove against us. And from this Antecedent (which needs no proof) he presently takes that for granted, which he shall never be able to prove, either from these or other premises, to wit, That Saints are to be worshipped with religious Worship, as it is opposed to civil Worship. His meaning, if it reach the point in question, must be this; We are bound to offer up the proper acts of Religion as prayers, with other devotions, by way of personal honour or service to the Saints. This we say is formal Idolatry.  
5. It is one thing to tender our service in lowliness of spirit for conscience sake unto the Prince; another to tender him the service of our spirit or subjection of our consciences. Religion binds me to bow my knee, or use other accustomed signs of obeisance, in unfeigned testimony that I acknowledge him Lord of my body; armed with Authority from the Maker of it to take vengeance upon it, for denial of its service. Or, in case he punish me without cause, the bond of conscience and Religion ties me to submit this outward man in humility of spirit, to the unlawful exercise of his lawful power, rather than I should grant him the command or disposal of my Religion; or honour him with the acts or exercises of it. In like sort the sight and presence of any, whom God hath graced with extraordinary blessings of his Spirit, will voluntarily extort signs of submissive respect from every sanctified and religious spirit, in undoubted token that they reverence God's gifts bestowed upon him, and heartily desire their souls might take some tincture or impression from his gracious carriage or instructions, which they can hardly do without some nearer link of familiarity and acquaintance: or at least, would do so much better, by how much the link were closer, or their vicinity greater. The right end and scope whereto the instinct of grace inherent in our souls doth direct these external signs of submission, is to woe their souls and spirits whom we thus reverence, to some more intimate conjunction. This submissive reverence, though not required by them, is on our parts necessary, for holding such consort or just proportion with the abundant measure of God's graces in them, as we may draw comfort and perfection from them. Contemplation of others excellency without this submissive temper in ourselves, either stirs up envy, or occasioneth despair: and yet all that these outward and unfeigned signs of submission can lawfully plight unto them, is the service of our bodies or inferior faculties. These we could be content to sacrifice not to them, but for their sakes: always provided that we do not prejudice the right or dominion, which our own spirits and consciences have over our bodies, immediately under God. But to offer up the internal and proper fruits of the Spirit unto them by way of tribute and honour, is to dishonour, to deny that God which made them. The seeds of grace and true Religion are sown immediately by his sole powerful hand; and their native offspring (acts of faith especially) must be reserved entire and untouched for him. Prayers intrinsically religious, or devotions truly sacred, are oblations, which may not, which cannot without open sacrilege be solemnly consecrated to any others honour, but only to his who infuseth the Spirit of prayer and thanksgiving into men's hearts. The principal crime whereof we accuse the Romish Church, and whereof such as purposely examine the indictment put up by Reformed Churches against her and her children, are to take special notice; is her open professed direct intendment to honour them which are no gods, with those prayers or devotions, with these elevations of minds and spirits, wherewith they present the only wise, immortal King, in Temples dedicated to his service. He that prayed in old times to an Idol in a Grove destinated to his worship, did wrong the true God, after the same manner that he doth, which robs him of his Tyths, before they be set apart for his house. But to come into his house of prayer, with serious purpose to honour him with the sacrifice of a contrite or broken spirit, and in the time of oblation to divert our best intentions to the honour of our fellow-creatures, is worse than Ananias and Saphirahs' sin: a lying to the holy Ghost, or a mockery of him; a sacrilegious put loyning of that which was brought unto the Sanctuary, and solemnly consecrated to the Lord of the Temple.   

CHAPTER XXVI.  
That the Worship which Satan 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 Saviour's answer doth absolutely prohibit the offering of this worship not only to Satan, but to any person whatsoever, besides God. The truth of this assertion proved by S. john's authority and S. Peter's.  
1. THe doctrine delivered in the former Chapter, was a truth in old times so clear, and so well approved by the constant practice of living Saints, that the very quotation of that Law whereon we ground it, did put the Devil himself, for the present, to a nonplus. But he hath bethought himself of new answers since, and found opportunity to distil his intoxicating distinctions into modern brains through jesuitical quills. Howsoever, to eyes not darkened with the smoke of hell, it will never take the least tincture of probability, much less any permanent colour of solid truth, that the Tempter should demand cultum latriae (as now it is taken by the Jesuits) of our Saviour. Or, although he had set so high a price at the first word upon so fair commodities as he proffered; there could be no doubt of his readiness to fall lower at the second, rather than to hazard the loss of his Market. For he loves to play at small games, rather than altogether to sit out. And if the Jesuits answers to our arguments were currant; their Master with half of one of their skill in Sophistry, might have put ours to a new reply, as he did him twice, to a scriptum est. It is written (saith our Saviour) Thou shalt worship thy Lord thy God, and him only shalt thou serve 
a St Austin (whose authority they wrest to this effect) was mistaken in the use or signification of the word Latriae. His error was, in that he thought it did always signify religious worship or adoration of spirit: and this kind of worship he knew only to be due to God; whereas he had observed the Latin word adorare to be common both to civil and religious worship. The same Father in 61. Question upon Genesis, acknowledgeth no medium or mean between Civil adoration and Latria, that is, between civil worship and the worship which is due only unto God. The occasion of S. Austin's distinction may be best gathered from his words; Quaeritur quomodo scriptum sit, D●minum deum tuum adorabis, & illi soli seruie●, cum Abraham sic honoraverit populum quendam gentium, ut etiam adoraret. Sed animaduertendum est in eodem precepts, nondictum, Dominum deum tuum selum adorabis, sicut dictum est, et illi soli seruies, quod est Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Talis enim seruitus non nisi Deo de●etur. Aug. quest. 61. super Gen. . True, saith the jesuit, cultu latriae: for it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this kind of worship (expressed by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by our 
b Vide Vasques lib. 2. de adoratione disp. 8. cap. 12. num. 366.  Adversaries doctrine is due to Saints. What was it then which the Devil did expressly demand of our Saviour, Latria or Dulia? neither expressly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Adoration. But this Worship may be demanded upon some higher style than befits Saints to accept or use. It may be demanded in testification of homage royal, or in acknowledgement of the party to whom it is tendered for Lord and Sovereign of the parties which tender it. To him that would thus reply, the rejoinder is ready out of the text: for the Devil did not exact any external sign of submission unto himself, as unto the supreme disposer or prime fountain of the temporal blessings, which he promised. The tenor of his promise was thus; 
* Luk. 4. verse 6, 7. Matth. 4. vers. 9  All this power will I give thee, and the glory of the kingdoms: for that is delivered unto me. By whom? questionless by some Superior & more sovereign Lord, from whose right he sought to derive his warrant to bestow them; To whomsoever I will, I give 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 down before me, and worship me, all shall be thine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or falling down before him, being all the Tempter did demand; our Saviour's reply had neither been direct nor pertinent, unless the exclusive particle only be referred as well to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or prostration, as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supreme service. Is it then but a mere trick of wit, or point of Sophistry without sin thus palpably to divide that sense of Scripture which God had so closely joined? Is it a petty presumption only, for a jesuit to think he could have caught the Devil more cunningly in his own play, or have gone beyond him with a mental reservation, or evasion; if the like proffer had been made to him, as was to our Saviour? For this in effect is the Jesuits answer. The Law forbids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, the Devil required only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: therefore he demanded nothing forbidden by the Law. To be able thus to play fast and loose with the sacred bond of God's Law at his pleasure; or to lose the link of absolute allegiance to supreme Majesty with frivolous distinctions pretended from some slips of the Ancients, is that wherein the jesuit glories. Such of this sublimated sect as stiffly maintain, that not only all Image-worship, but all civil use of Pictures was forbidden the jews, are not ashamed to stand upon the former gloss, as the best rock 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 have borne. Howbeit, were that Law abrogated so far as it concerns the use of Images, it could not disannul this new distinction, were this grounded upon any other pregnant Scripture, but so grounded it is not, it cannot be.  
2. Such as would blush at the former Gloss, will perhaps reply, that the lowest degree of any worship was more than the Devil had right to challenge, and more than might be tendered to him by any Intelligent creature. The exception I grant were good, if our Saviour had only refused to worship him, because he was God's enemy; but it no way toucheth the reason of his refusal, which is universally perpetual. For he took no notice of the Devils ill deserts, but frames such an answer to the demand itself, as was to stand for an unalterable exposition of that indispensable Law in respect of every creature either tempting or tempted in like sort, to the world's end. None may worship or serve any Creature with religious Worship; all of us must so worship and serve God alone. The words of the Text itself, as well in the Septuagint as in the Hebrew; are no more than these: Thou shalt fear thy Lord thy God, and him shalt thou serve. The supereminent dignity of the party whose fear and service are enjoined, doth (in our Saviour's Logic) make the indefinite Form of the Commandment, fully equivalent to this universal Negative: [No man may tender any act of religious fear, worship, or service, to any man or Angel, to any thing in heaven or earth, or in the regions under the earth, but only to him who made all, who is Lord of all; whom all are bound to fear and worship, with all their hearts, with all their souls and all their might]. And of all kinds of religious fear or service, Cultus duliae is either most improperly or most impiously tendered to Saints and Angels. For though as in God's house there be many Mansions, so no doubt there be several degrees or ranks of Attendants, yet the highest and the lowest members of Christ's mystical body are brethren; the greatest Angel, and the least amongst the sons of men, are fellow-servants. Do we speak this as men unwilling to bow their knees unto their betters without hope of gain, or loath to spend their breath without a fee; or doth not the Scripture say the same? Do not such of our Lord and Masters servants as are clothed with glory and immortality, and daily behold his presence in perfect joy, inhibit the first proffers of such obeisance to them present, as the Romish liturgy solemnly consecrates to the shrines and statues of others much meaner, in their absence? How beautiful were the feet of that heavenly Ambassador, how glorious and joyful were the tidings he then brought unto the Inhabitants of the earth; 
* Rev. 19.9.  Blessed are they which are called unto the marriage supper of the Lamb: these are the true sayings of God. Such was the state of the messenger, and such his message, as did well deserve to have an Apostle for his Scribe; for He bid him write. And yet when this his Secretary fell at his feet, vers. 10. to worship, he said unto him; See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of jesus: worship God. Did S. john want wit to reply; So I will, cultu latriae; but Thee my Lord (his Ambassador,) also cultu duliae? This is a distinction of such subtlety, that it surpasseth all skill or spirit of prophecies. Otherwise, S. john might have known the use of it, when he had better opportunity to use it, than any had since. Yet if he had been so disposed the Angel prevented him, I am thy fellow servant, and it is the duty of servants, not to seek honour one of another, but to be yoke-fellowes in their Master's service; comforts in setting forth his honour. 
* Bellar. l. 1. de Sanctor. beatitudine. cap. 14.  Bellarmine was conscious that his first answer to this place, (though borrowed from Antiquity) was erroneous or impertinent; Corrigendus fuit adorator non propter errorem adorationis sed propter errorem personae: Saint john was not to be reform for offering to worship Him whom be taken to be Christ, but in that he mistook the Angel for Christ. Saint 
* Aug. questione. 61. in Gen.  Austin's words, upon 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 appear, as he might seem to be God, or to be worshipped as God, and therefore the worshipper was to be rectified.  
3. But let us try whether his second cogitations be any sounder. Saint john did well in preffering to worship the Angel; as Abraham, Lot, and other of his godly ancestors had done: but the Angel did prohibit him in reverence to Christ's 
* Bellarmin. ibid. de Sanc. beatitude  humanity. For since the Angels themselves have done homage to Christ's humanity, they will not receive that homage from men, which before Christ's incarnation they did. Let him pretend what authority he list for the truth of this reply, it is impertinent to the point in question; and we may drive him to another shift by pressing this evasion. For if the Angels since Christ's incarnation have released men of their wont homage; or rather wholly resigned it into Christ's hand, abandoning the least acknowledgement of religious worship when they come as God's Ambassadors in person: we demand whether the Romish Church did well or ill in commanding her sons and daughters to worship them still in this latter age, wherein we expect Christ's coming in glory to judgement? The form of Bellarmine's second answer is very strange, and such, as he derides Brentius, for using in a matter far more capable of it. We rightly worship Angels, and the Angels rightly refuse to be worshipped by us. For after the Angel had given out his prohibition, Vide ne feceris, cap. 19 ver. 10. See thou do it not: the Apostle offers to do the like again, cap. 22. ver. 9 as well knowing that he did well in worshipping, and the Angel as well in refusing to be worshipped. Nor may we suspect, that Saint john was either indocile or forgetful. Much less may we suspect that God Almighty would have his children of the Church militant and triumphant to compliment it all the year long, in such manner as strangers will for a turn or two at their first meeting: the one in good manners offering, and the other better refusing the chief place or precedence; lest of all may we think, that one of God's glorious Ambassadors, could out of maidenly modesty be driven to maintain false doctrine. To have avoided the first proffer of worship so peremptorily forbidden, [See thou do it not,] had been enough to disprove the solemn practice of it in whomsoever. But not herewith content, he gives a general reason of his prohibition; See thou do it not: for I am thy fellow-servant, worship God. May we not supply his meaning by Analogy of our Saviour's Comment upon 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 do homage unto Angels absent, because in presence they refuse and forbid it. By what warrant the Romish Church can obtrude it upon them against their wills, let her sons look to it. We have cause to suspect, and they to fear, that the Devil and his swift messengers have played Gehazies' with their Naamans'; run to their Rulers in these heavenly Prophet's names, to demand such gratifications, upon false pretences, in their absence, as they resolutely refused, when in all reason they best deserved them, if at any time they might have taken them. The Disciple is not above his Master; much less is the pupils practise to be imitated before the Tutor's doctrine. S. john in this Dialogue was the pupil: do they then grace him by taking his proffer to worship this Angel for their warrant, or rather wrong the Angel in not admitting his twofold inhibition (at both times obeyed by this his scholar) for a sufficient caveat to deter them from making the worshipping of Saints and Angels a special part of their solemn service? But this is the curse which by God's just judgement is fallen upon them for detaining the truth in unrighteousness; That as the Horseleech sucketh only the melancholy humour out of men's blood: so these Locusts having relinquished the pure fountain of truth, must long after the dregs of Antiquity in their doctrine, and in their practice feed principally upon such infirmities of the flesh, as sometimes mingle themselves with the spiritual behaviour of God's Saints. For even the souls of God's dearest Saints have their habitation, during this life, with flesh and blood. And albeit we sinful men may not pass our censures upon S. john, nor measure his carriage in the Angel's presence, by any the least oversight in ourselves, who are never reached beyond ourselves, in such admiration of spirit, as he then was: yet the holy Angel with whose glorious appearance he was astonished, might discover the misplaced motions of his spirit or affection by some such outraying or mis-fashioned lines in his bodily gesture or outward behaviour; as an expert Courtier would quickly espy in a mere contemplative Scholar, called into some Courtlike audience. This carriage was for the present more pardonable in him, than the continual imitation of it can be in any. A gracious Prince would take little or no displeasure, if a man in a dream or trance, or in some extraordinary passion of fear arising from apprehension of imminent danger, or of joy for unexpected safety; should bestow royal titles on his special benefactor, or prefer extemporary petitions or gratulations o'er tenus in such submissive style or gesture, as might impeach, as well the greatest subject in the Kingdom that should accept them, as the meanest that could offer them, of disloyalty, if they were drawn into legal form or daily practice. Admitting the Angel had not twice disallowed the worship proffered by the Apostle: yet if we consider the ecstasy or strange exultation of spirit, whence it was wrested; the delinquency of the Romish Church (using his example for a pattern of their behaviour in public and solemn service, when no occasion of like passion is offered either by Angelical presence or joyful Embassage) argueth more wilful and contemptuous disloyalty towards God, than the former supposition implieth towards earthly Princes. And as it is a point of indiscretion to show such peculiar observance to great Personages in the Prince's presence, as good manners elsewhere would exact; so to tender such solemn worship to Saints and Angels in the Church or house of God, is a circumstance which much aggravateth the heinousness, or rather induceth an alteration of the quality of the Worship itself; enough to make it superstitiously Religious, though otherwise decently civil, or offensive only in excess.  
5. But to what end did the Apostle so carefully register the Angels twofold prohibition, or his own reiterated check? To blazon his own dignity and high respect with Angels; or to embolden others of meaner place in the Church Militant, to fasten that kindness upon them absent▪ which would not be accepted from him whiles he spoke with them face to face? 
* Vide Bellarmin l●c● citat●.  Some Romanists think such lowly obeisance did not so well become S. john, because he was a Priest, others, because he was a Virgin: and the office of Priesthood, is, in their doctrine, as great; Virginity, in a man of his age, a greater dignity than Angelical excellency. Virginity, (I think) is more scarce and rare in Romish Priests, than the gift of Prophecy or familiarity with Angels, is in other men; and this is the reason that they set so high a price upon it. Others conjecture the spirit of Prophecy did privilege this great Apostle from the common service of Angels. But the greater skill he had in heavenly mysteries, the greater were his motives to worship this Angel (under God) his principal Instructor. And Saint Peter's refusal of like obeisance from Cornelius, doth so crush all these, and whatsoever pretences can be brought, that they can never seem whole or sound again to such as first made them.  
6. Cornelius was neither Prophet, Priest, nor Virgin, a Gentile by birth, and a novice in faith; committed by the Angel of God to S. Peter's instruction. He was in conscience and Religion bound to reverence this great Apostle; not only for his religious and sanctified life, but as his Father in God, his chief Guardian under Christ. But might he therefore worship him with religious worship, as his intermediate advocate or intercessor with God, as his peculiar patron? No: when he offered no other sign of submission to S. Peter's person, than every Romish Priest and Prelate doth unto his Image; he took him up, and warns him not to fall down before him, or any Saint so again: I myself also am a man. But may not this speech imply that Cornelius took him at first sight for a god, and so polluted his external worship with this internal misconceipt? Sure he that was so well acquainted with the jewish Religion, and 
* Acts. 10. ver. 5, 6.  so well spoken of by the jews, did not acknowledge more Gods than one. And he could not be ignorant, that one Simon Peter, which lodged with one Simon the Tanner, was neither this one God whom he before had worshipped, nor any God. For would the Angel have willed him to send to joppa for God to come unto him? But albeit Cornelius from the first to the last did perfectly know Simon Peter to be a man, yet he knew him to be a man sent from God to instruct him in the way of life. And out of that natural infirmity of flesh and blood, which (wanting such as S. Peter was, to check or control it,) brought forth Idolatry in the Heathens and the Romanists, he sought to entertain God's Ambassador in most lowly and submissive fashion. To set their hearts too much upon such creatures as are God's instruments for their extraordinary good, is a temptation wherewith good natured men, (such as Cornelius was) without spiritual instruction are soon overtaken. And out of the abundance of affectionate desire to testify his thankfulness in the best sort that he could; he renders that to the Ambassador which was due only to his Master. 
* Plinius in Historia. Similia habet Lactantius  Hic est vetustissimus referendi bene merentibus gratiam mos, ut tales numinibus ascribant; The most ancient manner of expressing thankfulness to special benefactors, is to enrol them in the Kalend●r of Gods or divine powers. After the holy Ghost to the astonishment of the circumcision had fallen upon all that heard Peter's words, in testimony that they were the words of God; did either Cornelius himself, or the meanest Gentile present, fall down and worship S. Peter, though not as the author and fountain of that inestimable blessing, whereof all were made partakers, yet as the immediate Intercessor which had procured it? No: S. Peter had so well instructed Cornelius before, that as the 
* Acts. 10.46.  Text resolves us, the first fruits of their new tongues, were offered up immediately in sacrifice unto God which had given such gifts to men. The spirit whereof they were partakers, taught them to glorify the giver only; not man, which had nothing, which he had not received.  
7. Never had any man juster occasion to worship an Angel than S. john, or a Saint than Cornelius and his company had? The reason why the Lord in wisdom would have, aswell their willingness to worship, as the Angels & S. Peter's unwillingness to accept their proffered submission, so expressly registered, was to imprint the true meaning of that Law in the hearts of all that should read those Stories: Thou shalt worship thy Lord thy God, and him only shalt thou serve; as also the necessity of that caveat which another Apostle had given to posterity: 
* Coloss. 2. ver. 18.  Let no man beguile you of your reward, in a voluntary humility and worshipping of Angels, intruding himself into things which he hath not seen, vainly puffed up in his fleshly mind. If so main a pillar of Christ's Church, as S. john (who foresaw the general Apostasy from the sincere worship of God to Antichristian Idolatry) were thus shaken with this temptation, it was not to be expected, that any (after that Satan who can transform himself into an Angel of light, was let loose) should be able to stand without vigilant attention unto john's admonitions, and these fair warnings which God had given the world in him and Cornelius. A senseless and reprobate stupidity more than jewish, hath befallen most of the modern Romanists for their wilful relapse into Heathenish Idolatry. What heathenish Priest did ever frame an answer to the objections of the Orthodox, either so ridiculous in itself, or which might argue such a respectless esteem of the divine Majesty, whom they were challenged to wrong, as 
* Vasques. l. 1 de Adorat. disput. 5. cap. 3.  Vasquez and Salmeron, with others, have made to this instance of S. Peter and Cornelius. St Peter, say these Jesuits (in part approved by 
* Bellarm. de Sanctor. beatitudine. lib. 1. cap. 4.  Bellarmine, who loves to have two strings to his deceitful Bow) disclaimed the worship offered him, not as if it were not due unto him. How then? In modesty. Doth this make for them or against them? If it were his modesty to refuse it from Cornelius, it would be good manners in them not to offer it till they know more of his mind, or meet him face to face as Cornelius did; who yet did not press him to take it, as in good manners he should, if out of modesty only he had refused it. But they have made S. Peter's Image of such a mettle, as it will not easily blush, & charmed it with such new distinctions, as it shall not tremble, whiles they do such homage to it as would have moved S. Peter himself, no less than the people's dancing before the golden Calf did Moses. The Image they think doth well approve of their service, in that it doth not disallow it, nor bid them stand up, saying, (what it could not truly say, albeit these Impostors could teach it to speak) for I also am a man. Yet if S. Peter himself hear their prayers, and see their gestures to it, as well as if he were amongst them, will he not be as modest in God's presence, who is always an undoubted spectator of this their service, as he was before Cornelius? Will he not disavow their practice as quite contrary to his example; and their doctrine, as directly contradictory to his instructions? And do they truly honour, or rather foully vilify S. Peter and the rest of God's glorious Saints, in obtruding greater honour to their Images of liveless wood and stone; than any Christians offered to them whilst they lived, or, were they present, yet are capable of?   

CHAPTER XXVII.  
That the respect which we owe to Saints deceased, (supposing they were really present with us) doth differ only in degree, not in nature or quality from the respect which we owe unto true living Saints. That the same expression of our respect or observance towards Saints or Angels locally present, cannot without supersitition or Idolatry be made unto them in their absence.  
1. SVppose St Peter, or the Angel whom St john proffered to adore, should undoubtedly appear unto us, and vouchsafe us liberty of proposing our desires unto them: we might and would tender them respect and reverence (not for their civil dignity, or hopes of promotion from them, but for their personal sanctity) which should exceed all the reverence we owe to ordinary godly men, as much as the civil Honca● we give to Kings doth our civil respect of any subject that is our better. But, as our sovereign observance of Kings or supreme earthly Majesty, may not transcend the latitude of civil honour; so neither might we tender such honour, reverence, or worship to S. Peter or the Angel, (were they present) as would transgress the utmost bounds of that respect or reverence, which is, in some measure, due to every godly man. The difference between our respect to Angels, the blessed Virgin, or to Saints of the highest rank, and the lowest, may be greater in degree, than the latitude of civil honour, (in respect of Monarches and their meanest officers) can afford; because the amplitude of sanctifying grace doth (for aught we know) far exceed the measure of moral virtues or latitude of civil dignity. But the several observances which we owe to Kings and to others that are our betters in the rank of subjects, differ more in specifical quality and essence; than the several respects which are due to Angels or Saints of the highest order, and to religious Lazarus, were both equally present. For Kings, in matters concerning our goods or bodies, have a sovereignty communicated to them from God, not communicate by them to their greatest subjects: so have no Saints or Angels in matters spiritual any Lordship or dominion over us; we owe no allegiance of our spirit, save only to one Lord. Christ in these cases is our sole King (whose felicity is communicated to all his followers, his sovereignty to none:) in respect of him, the greatest Saints and Angels be our fellow-subiects. What respect or reverence then do we owe them in respect of prayers or invocations, suppose we might speak with them face to face? As our necessities would compel us to request their prayers to God for us; so good manners would reach us to fit the manner of our observance or submissive entreaty, to the measure of their sanctity, or of that favour which they have with God, in respect of ordinary godly men; whose prayers we crave with due observance of their persons. The rule of religious discretion would so proportion our obedience to their instructions, as their instructions are proportioned to the directions of usual Pastors: we would be ready to do them any bodily service with so much greater fidelity and better affection than we do to others, as we conceive them to be more faithful and fervent in God's service than others are. But Religion itself, and the rule of God's word, which they most exactly obey, would restrain us from falling down before them with our bodies, with purpose to lift up our minds unto them, as to our patrons or secundary Mediators. To offer up the fruits of the spirit, or consecrate the spirit of prayer and thanksgiving to the honour of any, save only of him that made, redeemed and sanctified our souls and spirits, is, (we maintain it unto death) sacrilegious heathenish impiety. Yet must dulias which these men consecreate wholly to the honour of Saints, be of necessity an essential part of the spirit of prayer, if the prayers themselves, which it brings forth be as they contend, Cultus ver è religiosus, true or intrinsically religious worship. Religion is the bond or link between the Creator and the creature: the essence of religious prayers consists in the elevation of the spirit: the use and end of the spirits elevation, is that we may be joined in spirit with Christ. To fix our hearts on anything besides God, is a spiritual fornication or adultery; but thus to elevate our spirits which Christ hath espoused unto himself by grace, unto Saints and Angels (as they do, that direct religious prayers unto them) in the house and Temple of God, is like an incestuous pollution of the marriage bed; as if a woman betrothed unto the eldest brother and heir apparent unto the Crown, should prostitute her body upon her marriage-day to his kinsman or younger brother.  
2. But admit S. Peter or some Angel should by God's appointment vouchsafe their local residence again amongst the Inhabitants of the earth, work miracles, heal diseases, and instruct viuâ voce, in the remote deserts of Africa or in the Indies, where we could neither have personal access unto them, nor commend our suits unto them by letter, or interposed messenger; might we here in England kneel down, and turning our faces towards the place of their residence, pour forth the requests of our hearts unto them as Daniel being in exile did his towards jerusalem, wherein God had promised to dwell? This were to outstrip the Heathen as well in the essential form of Idolatry, as in the degrees of superstitious or magical folly? What heathen did ever exhibit solemn worship, or pour forth their petitions for aid or succour unto Apollo, Mercury, or Aesculapius, much less unto their Demigods or Heroikes, save only in places where they supposed them resident, as in their Temples, about their Oracles, or before shrines or Idols, which (according to Ethnic Divinity) were in a sort animated with their presence? Or, admitting any heathen living in Asia, should have directed his prayers towards Hercules his Temple in Greece, might not his folly have been justified by the same Apology, which the Romanist brings for his, if that were just and orthodoxal? jupiter est quodcunque vides, The supreme power adored by him under the name of jupiter, he might (with good approbation of the Learned,) have avouched to be every where able and willing to acquaint the lesser Gods (his more intimate friends, with whom he might be bolder) with his petitions in so great distance. To be persuaded that any Saint should be able at all hours of day and night, to take notice of all the petitions, that are or can be made unto him in Italy, Germany, France, and Spain, or throughout the whole world, is to ascribe greater divinity unto him, than any Heathens did to their ordinary Gods, whom notwithstanding they conceived worthy of divine Honour. The fruition of his presence who knows all things at all times, cannot make Saints or Angels so capable of this perpetual ubiquitary knowledge, as personal union with him, who is every where essentially present, might make Christ's body of ubiquitary local presence: yet to maintain it to be so present every where, is in our Adversaries judgement, an heresy; but a far greater to ascribe this ubiquitary knowledge unto Saints. And out of this conceit to direct prayers to them in heaven from every part of the earth, is formal Idolatry, as well in practice as in opinion; For God even God only knows the hearts of all the Children of men. 1. King. 8. ver. 31.  
3. To conclude; with what manner of respect or observance (in particular) glorified Saints or Angels are to be entertained by us mortal men, is a point impossible to be determined, until we have just occasion to dispute it. And other occasion we can have none, save what their presence or commerce with us shall administer. Or, admitting their undoubted apparitions were at this day as rife, as heretofore they have been pretended, it would be the first part of our duty to fashion ourselves unto such observance as they would prescribe us, not to prescribe them what manner of honour they were to receive from us. God's word concerning their worship is silent, save only that Saint Paul hath advised us to content ourselves with ignorance in these secrets, unto whose search we are not called; to affect whose knowledge, we can have no provocation or impulsion besides the vaine-swelling of our fleshly minds. But, whatsoever respect or observance might lawfully be tendered to their infallible appearance, cannot without impious folly be seriously proffered to them whilst they appear not: and solemnly to consecrate it to their Images whose persons we never saw, is the height of impiety. Civility & common sense may inform us that to tender such respect or signs of submission to Princes or great Personages, whom we see a far of, as would become us being admitted to conference with them, would argue either distraction of mind, or clownish simplicity. Though it were lawful to express our necessities with bended knees to Saints or Angels vouchsafing their presence, and to implore their intercession for us with sighs and tears; yet may not such as have eyes, pray to them or any whom they cannot see, save only to him who is invisible. None that have sense, may pray to any of whose virtual presence or acquaintance with our affairs, we have no sensible undoubted pledge; save only to him whom we know not by sense, but by the spirit of grace and faith, every where to hear and know all things that are done or said any where. Howbeit for every man at all times, in every place, upon all occasions to worship him in such manner, as they without offence, with true devotion, have done, unto whom his extraordinary presence hath been manifested, would be but a superstitious observance. For although we be fully assured, that he sees our gestures, knows our hearts, and hears our petitions, at all times and every where alike; yet he sees that we have not always the like occasions, which they had, to pray or worship as they did. And any extraordinary manner of worship without extraordinary impulsion, is will-worship. More particularly; Religious prayers being proper acts of faith, unless they be made in faith, are most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of faith, quite contrary to the rule of faith, which in any point to cross, is a presumptuous sin; but to contradict it in matters of religious worship, is the sin of Idolatry. Now religious prayers cannot be conceived or exhibited to any in faith, without certainty of faith, that they to whom they are exhibited, do hear us. Seriously to tender requests to the souls of Saints deceased, farther distant from us than any one part of the earth is from another, after the same manner we might do, upon certain notice of their presence, or mutual pledges of commerce with us, is but to offer the sacrifice of fools unto the wind, or to sow the element wherein we breath, with the poisonous seeds of Ethnic superstition. And so in fine the Romanist doth not enrich the Saints, but stocks and stones (the works of his own hands) with that honour whereof he hath robbed his God. His adoring, his kissing and his worshipping of Saints and Images with bended knees and other signs of submission, is but a solemn invitation of infernal ghosts to keep residence about them. These are the Harpies which defile God's service, and devour the people's offerings, which their enchanted Priests would persuade them were presented to & accepted by God's Saints. To think the Saints should be permitted to receive our particular petitions, and not be permitted to return their particular answers; or not be enabled as freely to communicate their minds to us, as we to impart our desires to them, is an imagination so gross, that it can have no ground either of faith or common reason. We may retort Bellarmine's and his Consorts arguments for invocation of Saints upon themselves. That the Saints, whom they invocate, do not impart their minds unto their supplicants in such particular manner as their supplicants impart their desires to them, it is either because they will not, or they cannot. To say they will not if they can, is to impeach them of pride or want of charity: to say they cannot, is to slander them with impotency, or with want of favour with God. For He that enables them as they suppose He doth to hear us speak from earth to heaven can questionless enable them so to speak or express themselves, that we might hear them from heaven to earth. It is but one and the same branch of his infinite power and goodness to give Saints deceased the like use and exercise of spiritual tongues, as He grants them, by the Romanists doctrine, of spiritual ears.   

CHAPTER XXVIII.  
The Romish Church in her public Liturgies expressly gives those glorious titles unto Saints, unto which no other real worship besides the worship of Latria is answerable.  
1. SEeing as well prayers in the first place directed unto Saints, as these which they tender immediately unto God upon Saints days, are offered up in honour of the Saints, in the same place wherein, and with the same external signs of observance wherewith they solemnly worship God: what note of difference have they left to distinguish themselves from gross Idolaters? Only the internal conceit which they have of divine excellency, as much greater than Angelical dignity. But how shall we know this different esteem of God, of Christ and of his Saints to be truly seated in their hearts, without open confession of the mouth, making some distinction in the solemn and public profession of allegiance to both? Is the form then of their devotion to God and Christ, as accurately distinguished by any sovereign title from their supplications unto Saints, as petitions to Kings and Princes are from petitions made unto their officets? One of the most peculiar titles of Christ as Mediator, (by Bellarmine's confession) is that in the tenth of john, Ego sum ostium, I am the door; for from this attribute he proves him to be the only immediate Mediator. If He who is the door be the only immediate Mediator, what manner of Mediatrix must she be which is the gate, the blessed gate by which the righteous enter. Did he conceive his second proposition before mentioned in terms more wary than we were aware of; Sancti non sunt immediati intercessores, Saints are not our immediate intercessors, but some Saintesse may make immediate intercession? For so they pray unto the blessed Virgin; 

* Vide Rosariun Maria.  Ave maris stella,  
Dei matter alma,  
Atque semper virgo,  
Foelix coeli porta;  
Hail, star of the Sea,  
God's sweet Mother (and Mate,)  
Everlasting Virgin,  
Heavens happy gate.  And yet it seems they make her withal the foundation or foundress of our faith: for so it followeth in the same hymn; Funda nos in pace. Yea the fountain of sanctification, from whose fullness we receive grace for grace: 
Virgo singularis,  
Intra omnes mitis,  
Nos culpis solutos,  
Mites fac & castos.  
Vitam praesta puram,  
Iter para tutum.  
Of Virgins the very prime and flower;  
Whose breast of meekness is the bower:  
From guilt us free, which soul doth waste;  
And make, oh make us meek and chaste.  
Our lives vouchsafe first to make pure;  
Next that our journey prove secure.  And because God is called the King of heaven and Father of mercy, who hath the issues of death in his hands, she must be entitled the Mother of mercy, etc. 

* Vid De●ri. l. 4. c. 1. q 2 s. 2 Bellar. lib. 1. de Sanctor. beat'st. c. 17.  
a Concipitur et Deiparam Virginem ut sponsam, ●uasuram fuisse summipatris, cum illi ediderit unigenitum▪ nec non mairem futuram verae vita, & per hoc long? melioris quam Heva: quandoquidem sicut Adamus, ita et Heva, in animam est ficta viventem: at Maria sicut & Christus, in spiritum est electa vivificantem. Vnde & matter, nedum dicitur, vita, sedgratia et dilectio ●pulchra: sicut et de illâ sacra canit Ecclesia. Ia●●bus Naclantus ●piscopus Clugiensis in seri●turaemedulla f●l. 37. pag. 1●6.  Maria matter gratiarum,  
Mater misercordiae;  
Tu nos ab host besiege,  
Et horâ mortis suscipe.  
Marry of grace, Mother mild,  
Who hast mercy for thy child;  
Hide and save us from our foe,  
When from body's souls shall go.  From this her mild and merciful temper, they hope (it seems) that she is able to let some into heaven by the window, which may not be allowed to come in by the ordinary door or foregate: Coeli foenestra facta es. Officium B: Mariae, etc. The attributes of Wisdom, Ecclus the 24. are sung or said as part of her honour; Ab initio, & ante secul. creata sum, & usque ad futurum seculum non desinam, et i● habitatione sancta coram ipso ministravi. Of this stamp● is that Hymn to the Apostles, cited by Bellarmine without blushing. Lib. de Beatitud. Sanct. cap. 17. 

* Compare these & the like eiaculatorie hymns with the ejaculations of heathen Orators and Poets. chap. 20.  Quorum praecepto subditur,  
Salus & languor omnium;  
Sanate aegros moribus,  
Nos reddentes virtutibus.  
By whose decree all like or pine;  
To soul-sick Patient's health resign;  
And unto Virtue us incline.  But more sacrilegious by much is that Hymn unto S. john, so well known and so common, that the notes for Plainsong were taken out of it, (ut, re, mi, fa, sol, lafoy) which we might have just cause to mislike did not the syllables sound otherwise extra dictionem then in dictione they did. 

* Vid. Putean. in Mod. Pallade.  Vt queant laxis Resonare fibris,  
Mira gestorum Famuli tuorum;  
Solve peccantis Labij reatum,  
Sancte johannes.  
That with free hearts thy servants may,  
Thy wondrous Acts and praise display;  
From sinful lips guilt take away,  
O Holy Saint john.  Did not such as first conceived or commonly used this song, intent to honour S. john with the best kind of worship that was in their breasts, when they desire their hearts and souls may be purified, to the end they might more clearly sound forth his praise? Could the sweet Singer of Israel have consecrated his best devotions in more solemn sort unto God, than these words imply? In as much as we never read, that S. john did either send down fire from Heaven, or cause the mouths of these Priests of Bell to be stopped with hair and pitch; this is to me, and will be unto the unpartial Reader, a better argument that this blessed Saint did never hear those or like prayers directed unto him; than the Romish Church shall be able to bring, That Saints deceased are (ordinarily) acquainted with men's petitions or desires in particular. Yet unto all these & many like we must expect no answer but one: but that we may well expect should be a sound one and worthy the noting: Est ergò notandum cum dicimus non deberi peti à sanctis, nisi ut orent pro nobis, nos non agere de verbis sed de sensu verborum. It is to be noted (saith 
* Bellar. La. de Sanctor. beat. cap. 17.  Bellarmine) that when we affirm, it is not lawful to request any more of the Saints, than that they would pray for us, our meaning is not to be tried by the words which we use; but by the sense and meaning of them.  
2. They think they may safely use these forms of words; Saint Peter have mercy on me, save me, open me the gate of heaven, give me health of body, patience, virtue, &c: so they make this mental or tacit construction, save me, or give me this or that by thy prayers, by thy merits. Are these the blessings then which they crave by his merits? If so, what need is there to pray to God for them? For, if they be his by right of purchase, he may dispose of his own at his pleasure. But what warrant have they for this form of prayer? 
* Bellar. ibid.  Nazianzen so speaks in his funeral Oration for S. Cyprian; and so doth the universal Church in the hymns to the blessed Virgin. The more universal the practice hath been, the more universal should the reformation be. For albeit every Romanist which useth the forementioned prayers, should use withal that mental expression or tacit reservation of his own meaning (which Bellarmine commends unto him as an Antidote) to the Saints and himself: yet for all this, he should truly and really dishonour God by verbally honouring the Saints with His glorious Attributes. Yea the denial of real honour to the Saints fully answerable to the titles, which he gives them, must needs be as true and real a mockery of them, as it would be to a Baron or Gentleman, if their Inferiors should thus petition the one; I beseech your Majesty or excellency, that is, your Lordship or Honour to hear me; or thus salute the other, God bless your Honour, meaning your Worship.  
3. But is it credible that either Nazianzen, or the Romish Church took that speech of S. Paul for their pattern, which jesuits' now use (post factum) for their defence. Paul saith of himself that he saved some, not as God, but by his ministry of preaching & praying. Where saith Paul so? Rom. 11. vers. 13, 14. I speak to you Gentiles in as much as I am the Apostle of the Gentiles; I magnify my office, if by any means I may provoke to emulation them which are my flesh, and might save some of them: and 1 Cor. 9 I am made all things to all men, 
* 1 Cor. 9 ver. 12.  that I might at least save some. Durst Bellarmine or any of the Romish Church have sung the former hymn in solemn service unto S. Paul, or have enstyled him Saviour in their devotions and religious prayers; upon this warrant of his own words? To have entitled him Saviour, much more to have prayed unto him for saving-health, had been a great deal more inordinary construction, than to have said jam Paul's, though that in his doctrine were to divide Christ. The first sound of such sacrilegious congratulations in his cares, would have rend his heart, and made him tear his clothes with greater indignation, than he did at the Lycaonians idolatrous behaviour towards him when they took him for jupiter. He had seen as plentiful fruits of his Apostolical function, as any other had done. Yet all he ascribed or would permit to be ascribed unto himself, was pain and travail; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a co-worker with God, who in the efficacy or increase (to whose donor the worship of invocation is only due) could have no sharer. In respect of these neither was the external work, nor the visible workman any thing.  
4. But be it granted, for disputations sake, that the title of ministerial or secondary Saviour, might well have become S. Paul, whilst he travailed in the Gospel: yet seeing the chief means he used for others safety, was submission of his high calling to their frailty, and symbolising with their weakness; the excellency of his ministerial function or Apostolical power, did not enlarge itself but rather expire by his dissolution. The ground of this our Assertion is so firmly laid by our Apostle himself, that, whiles the world stands, it shall never be shaken by any assault the Romish Church can make against it: nor shall any distinction which the Jesuits can frame, be ever able to undermine the Conclusion which we ground upon it. Thus we argue: Had S Paul's favour with God been so mightily improved by death, as they contend, and his affectionate notice of his followers necessities continued the same or greater; His speedy dissolution or departure to Christ had been as expedient for the Churches which he planted, as for himself. For so (to use the Romish language) they might have had a patron in the Court of Heaven, the uncessant intercession of whose effectual prayers might have procured pardon for their sins, and plenty of teachers to water what he had planted. But S. Paul hath expressly said it, and we must undoubtedly believe it, that to 
* Heb. 7. ver. 25.  live for ever to make incession for us, is the essential prerogative of the unchangeable Priesthood, the peculiar title of the everlasting Priest. 
* joh. 16. ver. 7.  It was expedient for his disciples that he should leave them and go to his Father, otherwise that Comforter would not have come unto them. But it never was expedient for any Church or Congregation, to be deprived of their godly & faithful Pastors bodily presence. The only reason of this diversity is, because Christ lives for ever, and hath an everlasting Priesthood; whereas Saints and godly men which are departed this life, although they still live unto God, are, (touching intercession or other acts of their ministerial function) dead to us. Upon these advantages we may here constrain Cardinal Bellarmine either to call in his unanswerable argument (as he enstyles it) or to admit of that answer to it, which our Writers have given: Why the invocation of Saints should be unlawful or unprofitable, no other reason can be alleged but either because they cannot hear the prayers which we make unto them, or will not pray as heartily to God for us, as they did when they lived, or are not in such favour with God to obtain what they ask. Bellar. l. 1. de Sanctorum beatitud. cap 19 I only reply; if Saints deceased can both hear our prayers, and be sooner heard of God for our good, which (as our Adversaries suppose) they still tender in particular so much the more than living here they did, as their charity is increased: it is expedient for the Church militant that the godliest and best Ministers die the soon, and the fastest. For so of ordinary Pastors they may become more than Apostles, able to heat the prayers and undertake the patronage of many thousands, with whom they could neither have commerce or conference while they lived in the flesh.  
5. How utterly these men evacuate the eternity of Christ's Priesthood as well by continuing a successive multiplicity of sacrificers to reiterate his everlasting sacrifice here on earth, as by joining other everlasting intercessors with him, as his assistants in heaven, is an argument more directly pertinent to some Articles following in the Creed. My present observations must be limited by the references to the main conclusion intended. [That the Romish Church in her public Liturgy, doth often give the realty of Christ's sovereign titles, sometimes the very titles themselves unto Saints, sometimes leaving not so great difference between the divine Majesty or glorious Trinity and other celestial inhabitants, as the Heathens did betwixt their greater and lesser Gods, or as we do between ordinary Princes and their subjects.] Ty●urne or Bedlam would quickly take order with him, that would seek, or suffer an act of the prerogative royal (as granting of pardons, creation of Barons, calling of Parliaments) to pass jointly in the name of the King's Majesty, of the Queens or Princes, & in the name of all the officers of the Court and Commonwealth, descending as low as Bay liffes, Constables, Churchwardens, and Tythingmen. And the Pope would take it as an heretical diminution of his plenary power, if every Bishop should receive his Pall, every sinner his indulgence, every soul in Purgatory her dismission, in his Holiness name, and in the name of all his Cardinals, Bishops, Priests, and Deacons. Yet in the translation of a Christian soul from this life to a better; after they have directed their supplications to all the several orders of Saints for their intercession with God; in the very agony of death they draw their safe conducts in this form: Depart out of this world in the name of God the Father Almighty, who hath created thee; in the name of jesus Christ the son of God, who suffered for thee; in the name of the holy Ghost, who was poured forth upon thee; in the name of Angels and A●changells; in the name of thrones and dominations, in the name of principalities & powers; in the name of Cherubims and Seraphims; in the name of Patriarches and Prophets; in the name of holy Apostles and Evangelists; in the name of holy Martyrs and Confessors; in the name of holy Monks and Eremites; in the name of Virgins, and of all God's Saints and Saintesses. This day let thy soul be in peace and thy habitation in holy Zion 
* Brevia●●ū Roman. de ordine commendatu●nis an●mae Deo. . If thus they pray with their lips only, they mock God as well as the Saints. If thus they pray with internal affection of heart and spirit, they really worship Saints with the self same honour, wherewith they honour God. Nor is it credible, they do intend, or possible (though intended) they should in one and the same prayer or continued supplication, produce the like change in the affections of their heart and spirit, as an Organist doth in Music by changing the stops. Or though they could produce the like change in every several ejaculation, yet the honour wherewith they honour God and the Saints should continue still of the same kind, and differ only in degree or modulation. Or might they not with less impiety admit a Christian soul into the Church militant, than translate it into the Church triumphant in other names besides the Trinity? They might better baptise them, only in the name of God the Father, and of S. Francis, S. Bennet, and S. Dominicke, etc. without any mention of God the son and holy Ghost, rather than join these as commissioners with them, in dismissing souls out of their bodies. To censure this part of their Liturgy as it deserves, it is no prayer but a charm, conceived out of the dregs and relics of Heathenish Idolatry, which cannot be brought forth but in blasphemy, nor be applied to any sick soul without sorcery.   

CHAPTER XXIX.  
Proving by manifest instances and confessed matters of fact, that the Romish Church doth really exhibit diverse parts of that honour or worship unto Saints, which by her confession is only due unto God. That her nice distinctions of Dulia and Latria, or the like, argue no difference at all in the reality or substance of the Worship, but (at the most) diverse respects of one and the same Worship.  
1. THe more upon these occasions I look into the Roman Liturgy, the more I am enforced to commend the Heathen Philosophers ingenuous reply to Anaxarchus sophistical allegations, for honouring Alexander as a God. 
* Equidem Anaxarche, Alexandrum nullo plane honore, qui quidem hominibus convenia●, indignum esse censeo. Caeterum statuta sunt inter homines divini & humani honoris discrimina; cum multis aliis rebus, tùm Ten plorum exaedificatione, & statuarum erection. Dijs enim delubra consecramus, ijsque sacra facimus & libamus. Rursus hymni deorum sunt, laudes hominum sed non cum adoratione coniunctae. The Greek is, (sed praecipue adorationis ritu.) Hominibus siquidem à salutantibus oscula dantur; eos ve●ò edita loco positos ne contingi quidem fas est, ideo adoratione coluntur. Tripudia etiam salutationesque dijs fiunt & paeanes cant●ntur. Neque verò mirum id est, qu●m ex dijs alij aliis honores tribuantur, & quidem heroibus alij etiam ipsi à divinis honoribus diversi. Non est igitur consentaneum haec omnia inter se confundere, neque hominem nimijs honoribus supra humanum modum extollere, & deo● ad statum ab illorum dignitate alienum redigere, ut nimirum eodem quo homine● cultu colantur. Neque enim pateretur Alexander privatum aliquem regios honores electione s●ffragusque illegiti●●s usurpare. Multò itaque iustiu● deos indignaturos, si quis mortalium divin●s h●n●●es sibi arroget, aut ab aliis delatos sustineat. Arrianus de Expedit Alexand●●. l. 4. pag. 86.  I for my part (saith calisthenes) do not think Alexander unworthy of any honour which is convenient to be given to men. But the differences betwixt Honour humane and divine are determined, 
Cap. 29.  as by many other things, so by the building of Temples, by the erection of Statues. We consecreate shrines and offer sacrifice and incense to the Gods: unto the same God's Hymns are due, as praises are to men. But the honour due to the Gods is specially differenced by the manner of adoration. Men are greeted with kisses; but the Gods are saluted with adoration, being placed so high that we may not touch them. Unto the Gods likewise we express our joyful thanksgiving in solemn dances and songs. And no marvel, if the honour which we give to Gods be distinguished from the honour which we give to men, seeing diverse kinds of honours are allotted to diverse Gods. The honour given to Heroickes deceased differeth from honour truly divine. It is therefore unfitting to confound these; unfitting to extol men by lavish honour above humane state, or to coarctate the Gods unto a state unfitting their dignity, or to worship them after the same manner as we do men. Nor could Alexander himself be well pleased, if a private man should usurp royal titles by election, or unlawful suffrages. Much more justly will the Gods be moved with indignation, if any mortal man shall either arrogantly affect, or willingly accept divine honours, though proffered by others.  
2. Yet thinks the Romanist either God will not be angry, or else his anger may be quickly appeased with the mental conception of former distinctions never uttered. Albeit they make the Virgin Mary Queen of Heaven and Mother of mercy, and bestow his other best titles (in hymns or solemn service) upon the Saints: it must suffice him that some few other parts of divine honour mentioned by this Heathen, as offering of sacrifice, erection of Temples and Altars, are reserved only to his Majesty. These, by their own confession, are proper acts of that religious worship, which may not be communicated to any Saint or Angel; and so are vows conceived in solemn and legal form. Let us see then how well their practices suit with their speculations in these points, and what need the devotions of vulgar breasts have of sublimated brains to preserve them from the poison of damnable and more than Heathenish Idolatry. If I should ask one of them, What service is this you celebrate to day? Whose Church is this wherein you celebrate it? they would make no scruple to say the one was S. Peter's Church, the other his Mass. If both Church and Mass do bear his name, and be consecrated to his honour, may they not offer that unto S. Peter which is S. Peter's; and present him with a sacrifice upon that Altar which bears his image and superscription? No● they may not offer a sacrifice, save only to God. But they may offer it unto God in honour of S. Peter; or in testimony that S. Peter is the patron of that place, or of such as in it supplicate unto him, or in token of their desire that his intercession for them might be accepted.  
3. Or to gather the resolutions into such distinct terms, as younger or weaker capacities may strike at their errors without injury to the truth which they would make us believe doth underprop them: Deus est unicus terminus, non unicus finis sacrificij oblati; God is the only party to whom the sacrifice is offered or solemnly presented, not the only party whose honour is by the offering or solemnity intended. They have as true an intention to honour S. Peter as to honour God, though in a lower degree; and (for any construction I can make of their assertions) S. Peter's honour though in itself less, is notwithstanding more specially and principally intended. So that by offering sacrifice unto God only, we may in some respects grant they honour God more than S. Peter, in others we must accuse them for honouring S. Peter more than God. For illustrating this collection, I will alter only the matter and persons, not a whit of the form of the Action or order of intention. The case is the same, as if some great Family or Corporation should tender the King a royal present in most submissive and loyal manner, but petition withal to have some favourite, whom they most affect, made Baron or Governor and Fee-farmer of the City or Territories which under his Majesty they inhabit, reserving all rents and services, anciently due out of the lands, unto the Crown; or ready, if need were, a little to raise them. A wise King in this case would need no spectacles to discern the true reason of their professing more than ordinary loyalty to his Highness, at this time and place, to have been their extraordinary affection unto the party whose honour they sought for their own patronage; unto whose coffers more gain were likely to accrue for the propriety of the revenues granted, than could come to the Chequer from the Fee-farm or Royalty. And the Romanists (I am persuaded) would be more ready to deride our simplicity than to commend our charity, if we could not suspect that S. Peter in Rome, S. Dennis in Paris, S. james in Compostella, the Lady Marie in Loretto, or other worse deserving Saints in the places whereof they are Patrons, in the Churches and Temples dedicated to their memory, did not gain a greater portion of the people's hearts, and a truer propriety in their devotions, under the title of Dulia, than is reserved for the great King, under the title of Latria. If then we consider not the physical form of the sacrifice only, but the end and circumstances of the whole service, they honour God with greater titles of Religion, but with less realty of religious respect or affection, than they do those Saints, whom they conceive as their immediate Lords, their peculiar Patrons or especial Benefactors. As for the Son of God, seeing they make him the matter of the offering wherewith they hope to induce his Father to grace the Saints, (by granting immunity unto themselves under their patronage and protection) they no way honour, but (as much as in them lies) disdignifie him in such solemnities. The indignity offered by them unto Christ, though for its measure much less, is in proportion much what the same, as if a saucy petitioner or dishonest supplicant, should seek to work the King to grant his petition for his own gain and his friend's honour, by presenting his Majesty with rarest jewels of the Prince his only Son, without his express consent, or upon presumptuous hopes of his presumed approbation.  
4. But let us take their confession concerning the other points proposed in their own language. We demand, whether S. Peter have no better interest in the Churches & Altars that bear his name, of which his image hath taken possession, than he hath in the service that is celebrated in the one, or in the sacrifice that is offered up on the other? Here such as join hands and hearts in the repairing of the new Babel, are somewhat divided in their language. Some grant the tenor of his interest to be one & the same in both, and therefore make the same plea they did before, [That one Church is called S. Peter's, another S. mary's, admits (in their doctrine) this exposition; Both are dedicated unto God, but the one in the name and memory of S. Peter, the other of S. Marry: or they are dedicated unto God, to the end that they may use the intercession of S. Peter or S. Marie in that place]. As the Mass is called S. Peter's mass, not that the sacrifice is offered unto him, but unto God, by way of thanksgiving for the grace bestowed on S. Peter, and Peter withal may be there prayed unto as their Patron and Advocate with God 
* Bellar. l. 3. de beatitud. Sanct. cap. 4. . This, saith Bellarmine, is a godly exposition and conformable to the rites which the Church observes in the consecration of Temples. For sometimes the Bishop, amongst the prayers belonging to such solemnities, professeth that he consecrateth the Temple in honorem Dei, & nomen talis, vel talis Sancti; to the honour of God and name of such a Saint: but directly to God under the title of Latria, to the memory of the Saint under the title of Dulia. But Bellarmine foresaw, that their practice and form of consecration, well examined, might be enforced to confess more than this exposition implies; and upon this foresight hath framed another more wary plea to our indictment: for whose better success he had conceived his fourth proposition concerning the right use or end of building Temples in these terms; Sacrae domus non solum Deo sed etiam Sanctis, etc. Sacred palaces or religious houses may be lawfully built and dedicated not only to God but unto Saints. To bring in this conclusion in due place and order, not Fathers and Counsels only but holy Scriptures also must be wrested to countenance blasphemy; and blasphemy (having put on an impudent face upon presumption of their warrant) must man in such heathenish Idolatry, as not so guarded would blush or be afraid to appear amongst Christian spectators. Salomon's Temple (saith he) was erected not only to be an house of prayer or of sacrifices, but to be withal an habitation for the Ark, as David's intendment (1 Chron. 17. Psal. 132.) and Salomon's accomplishing of it (2 Chron. 5. cap:) bare manifest record. This being proved which no man denyeth, he thus assumes: The same or greater honour is due to the sacred relics of Christ and his Saints, than unto the Mosaical Ark. Ergo, it is as lawful to erect a Temple over the sepulchre of Christ, as over the Ark: and if over the sepulchre of Christ, then over the sepulchre of the Saints, for there is one and the same reason in all: they differ only secundum magis & minus. He adds withal, (lest the people should be too scrupulous) that under the name of sacred relics he comprehends not only the bones or garments of Saints, but the places where they suffered, where they dwelled, or did any famous act; as S. Cyprian had two sacred houses erected to him, one where he suffered, another where his body lay. Nay such houses may be erected to Saints in any place; only to preserve or enlarge their fame or memory, by retaining their Images or names, to the intent that such as enter into them being put in mind of their duty by the image, or known name of the Temple, may remember Saint Peter, etc. and worship him in that place as their patron, and pray to him.  
5. He hath brought the point to this issue for us; Temples may not be erected to any besides God formaliter, they may be erected to Saints materialiter; that is, one and the self same sacred house, which is a true Temple, and wherein sacrifices are offered up to God, may be erected in honour of this or that Saint, but not as it is a Temple. How then? As it is a sacred seat or receptacle of the Saints body, or as a monument of his fame: as (that he may justify one impiety by another) one and the same stone is both an Altar and a Tombstone, or Sepulchre; an Altar in as much as they offer sacrifice upon it unto God, a Tombstone or Sepulchre in as much as it covers the body of some Martyr. For (as he tells us for our learning) all Altars are Sepulchers or Tombstones of Saints. His final resolution is, [As the same stone is rightly dedicated to this or that Saint, not in consideration that it is an Altar, but in consideration that it is a Sepulchre: so the same house, which is a Temple, is truly dedicated to the Saint; non sub ratione Templi, sed sub ratione Basilicae (not as a Temple but as a sacred Palace, for the Saint to rest or to be worshipped in). Now, as it would be plain Idolatry to erect Altars to Saints, but no Idolatry to erect the same stones unto them which are Altars: so it would be Idolatry to erect Temples to Saints, under this respect, that they are Temples; but no Idolatry to erect the same houses unto them, which are Temples, not as they are Temples, but as they are sacred Palaces]. Did the Masons or Carpenters, or such as set them a-work about a thousand year ago, either lay the foundation, raise the walls, or put on the roofs of Temples, which they built to Saints, by the rule of this distinction? If they did not, they committed gross Idolatry. And, for aught I can gather from Bellarmine's Apology, he makes no scruple to confess that Roman Catholics do still commit Idolatry; all his care is to avert the imputation of committing this foul sin quatenus ipsum, or formally, as it is Idolatry, that is, of polluting their souls with it by art and method, or of begetting it by express conceit of its essential difference; with which none but the Schoolmen have especial acquaintance. Nor will I (for mine own part) charge them thus deeply, for dedicating Temples unto Saints▪ it sufficeth me to prove, that they are in this point plain downright Idolaters. But I would gladly in the next place, be resolved how they can acquit themselves from the imputation of committing Idolatry quatenus Idolatry, in solemnising Vows to Saints.   

CHAPTER XXX.  
Solemn Vows are by confession of the Romish Church, parts of that worship, which her Advocates call Latria. The Romish Church doth worship Saints with solemn vows, not by accident only, but by direct intendment.  
1. IT was a received doctrine in Aquinas his time, that Vows were part of divine Worship, or cultus latriae. And whereas their custom of vowing obedience unto Governors, might seem to impeach them of giving that to men which belonged only to God: He divides vows into their matter and form; bequeathing the former part to glorified Saints and living men, the latter only unto God. This arbitrement betwixt God and living men (though such as the harlot, before Solomon, did plead for) likes 
* Lib. 3. cap. 9 de cultu Sanctorum.  Bellarmine very well, because in vowing obedience to Prelates or Governors, men intent not to honour them but God. On the contrary, he that vows a fast or pilgrimage unto Saints; intends directly to honour them with religious worship. Unto this part of Aquinas his arbitrement, Bellarmine will not subscribe. Because Caietan before him had condemned Aquinas his resolution out of the mouths of preaching Friars. For they, whilst they profess or promise the material part of their vow to men, tender the formal parts as directly to Saints as unto God. I vow to God, to S. Marry, and all the Saints, that I will faithfully obey my Governor. Caietans' answer to the difficulty proposed, is so slight that it seemeth he cared not much, if there had been no practitioners in this kind, or that their practice might want Patrons. Somewhat notwithstanding he was to say for fashion sake. But his distinction is so acute, that indeed he denies any vows or promises to be truly made unto Saints; as they are reasonable creatures, or for their internal excellency.  
2. Bellarmine to avoid this scandal; avoucheth it as a general agreement amongst all Catholics, that they make promises as directly and truly unto Saints as unto God. For if it be lawful to build sacred ●●alaces, to erect Sepulchers, and burn Lamps before them, why should it not be as lawful to make solemn promises unto them? Thus one impiety being allowed and admitted into their Church, must in charity approve another. Now every promise that is made to God or Saints deceased, is a formal vow, as he very well declares; nor can the Church, by his acknowledgement, make the same plea in this case as in the former, that their vows are directed only unto God, though in memory and honour of the Saints; for they are terminated jointly and directly unto God, and to the Saints. Here (methinks) they should invoke the aid of some Saint or other, to untie this knot, which he vainly thinks will untie itself, by the former distinction. The promise (saith he) is indeed one and the same, but is not made after one & the same manner: They bind themselves unto God, in token of their thankfulness towards him as the fountain of all good, and in recognition of blessings received from him, as from the first author of all things. And, by this apprehension or recognition, solemn promises made to him become cultus latriae, proper acts of divine worship. But they bind themselves unto Saints only in sign of their thankfulness towards them, as Mediators or Intercessors by whose favour they receive blessings from God; and this acknowment of their subordination unto God, makes the same vow or solemn promise unto them, to be but cultus duliae. But the question was, whether solemn vows be not essential parts of latrie, and if such they be (as most of their Church do hold them to be:) no mental respect or consideration of such as make, allow, or authorise them, can transform them into Cultus dulia. Besides; the distinction is naught: this great Champion did either evidently misapply it to this difficulty, or else did much amiss, in not applying it to the former. For might he not as well have said; They erected Temples or offered sacrifice to Saints in sign of thankfulness to them, as Mediators or Intercessors; but unto God only as to the first fountain of blessings received.  
3. It is confessed by our adversaries that the name of Vow in sacred writ or dialect, always imports a promise made to God, and yet they think it no Idolatry to perform that religious service unto Saints which the holy Spirit hath appropriated unto God; because the Canon of Scripture was accomplished before the Custom of vowing unto Saints begun, (or rather the authority of it was abandoned by introduction of this custom, if not before.) This reply seems to insinuate, that if God's Spirit had committed aught to writing since vows were enacted, as parts of religious worship due unto Saints deceased, He would have fitted his language to their custom. How ever, this answer takes but a part of our objection, though more by much than this Goliath was able to deal with. For we argue not only from the use of the word in Scripture, but from the reason, why it is so used. Now the reason why vows in Scripture are appropriated unto God, is because they are a more immediate and especial part of his worship than sacrifices are. He that offered legal sacrifices of his cattle or of the fruits of the earth, did thereby testify his gratitude unto God, as unto the supreme Owner of these, and sole author of all other blessings: and as unto him which gave man power to gather substance. But he that vowed unto the Lord, did acknowledge him to be the searcher of the heart, the just avenger of perfidious negligence; the bountiful rewarder of fidelity, and diligence in his service. Hence it was, that legal sacrifices, were oftimes the matter of religious vows. The form of religious worship or service and the immediate end of such sacrifices, was 
* See Psal. 50. ver. 7. etc. and the 14.  performance of the vows; whose neglect plenty of sacrifices could not recompense. But fidelity in performance of what was lawfully vowed, did please God without the offering of sacrifice. And whether the vow were conceived out of gratitude unto God for benefits past, or out of sorrow for sin, or former ingratitude: the religious observance of it was a true part of that living sacrifice or reasonable service, which our 
* Rom. 12. ver. 1.  Apostle requires at our hands, as the pattern or prototypon of levitical offerings. May we then offer any part of our reasonable service to any other besides God, unto whom only his people were to offer legal sacrifices? The apprehension of greater excellency in God than in the Saints, can no more alter the nature of the service, than the different titles of the King and his Nobles do alter the nature of the debt or tenor of the obligation, wherein we stand bound to him and them jointly. Now Romish Votaries bind themselves by one and the same solemn act to God and the Saints jointly. And is it possible that the performance of one and the same act, should be Dulia in respect of the one, and Latria in respect of the other? Rather, as sometimes it falls out, that one of meanest place may be principal creditor in bonds jointly made to him and others: so in some cases, as in vows of Virginity solemnly made to God, and to the blessed Virgin jointly; of pilgrimage to Saints (whom they conceive as special patrons of those places) the Saints shall have the principal interest in the Votaries affections.  
4. The 
* Subdit statim Tharasius ex Anastasiorationem. Quid enim aliud est, quam honoris alicui exhibiti veluti emphasis, adoratio? Latria vero nequaquam. Ac fi dicat, ideò adorare licet, quia adoratioest emphasis, hoc est, symbolum et signum interioris cultus, et submissionis; et tale signum imaginibus praeberipotest: Latriam vero tribuere nequaquam licet. Nam cum hac sit seruitus in spiritu, et non in solo signo consistat, imagini suli, qua non sentit, nonpotestexhiberi. Subiungit; Neque etiam licebit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (nempe imagives) quod est propriè Deum adorare. Verbum enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprecari, vota nuncupare, vel peragere significat: quod soli Deo fieripotest. Vasque●. lib. 2. de Adoratione. Disput 8. c. 12. num 368.  Fathers in the second Nicene Council, and others more ancient whose authority they pretended for establishing that abominable decree (as one of our Historians many years before Luther was borne, doth censure it;) concerning Image-worship, did divide Adoration into two parts, external and internal.  
1. The external (as they describe it by note of submission or emphatical expression of affection) they did assign unto Images.  
2. The internal adoration or adoration in spirit, which they call Latria, they appropriated unto God. And of this internal adoration or Latria, they make intercession or nuncupation of vows essential parts. But Bellarmine after he had proved by authority and reason, that solemn vows are parts of Latria, and after he had given it us for granted by their whole Church, that the worship of Latria is proper only unto God; finally attempts to share this worship of Latria (which is a great deal more indivisible than was our Saviour's garment) between God and his Saints. But sooner shall the Jesuits be able to teach an Art of dividing indivisibilities, or of setting unity at variance with itself, than to justify this division, or sharing of vows betwixt God and his Saints. We shall be ready to justify and maintain these inferences against them (if need shall require, or occasion be offered) by logical remonstrance. If the worship of Latria, and in particular the nuncupation of vows be proper only unto God, than he or they, or whosoever they be, every person to whom Latria or nuncupation of vows is solemnly tendered (either alone or jointly unto God) is a God in their esteem that so tender or make them. But the Roman Catholic doth directly and solemnly offer his vows to S. Dominicke, S. Francis, and S. Bennet, etc. Therefore S. Dominicke in his divinity is a God, S. Francis a God, S. Bennet a God; so is every Saint to whom he makes his vows jointly with God. To say they acknowledge the three persons in the blessed Trinity to be a greater God than all or any of these persons mentioned, as it cannot excuse them from Idolatry, though it were true; so neither can it in their divinity be absolutely true, but only in part. It is true in respect of the apprehension or esteem of divine powers, which is seated only in the brain, untrue in respect of the esteem or religious respect of divine powers, which is seated in the heart or affection.   

CHAPTER XXXI.  
That the apprehension of different excellencies in God and the Saints deceased, cannot prevent the contagion which men's souls are naturally apt to take, by making solemn prayers and vows jointly to God and to the Saints.  
1. RELIGION, as Bellarmine well observeth, consisteth not in the apprehension or speculative acknowledgement of excellency in the party worshipped, but in the inclination of the will or affection. The former is, as the warrant, the latter as the execution. And as sentence may be often given, but not executed; so may this apprehension be in the understanding without the inclination of the will or affection; as greatest schoolmen have not been always devoutest Saints. Or again, as many things are acted upon presumption of some custom, without just or express warrant of law; so the inclination of the will (in which the nature of religious worship in their divinity consists) doth often prevent the distinct or right apprehension of the understanding; as many things are often most affected, sometime or other by all of us, which the understanding seasonably consulted, would not esteem the worthiest of our best affection. And is there any likelihood that he, which conceives a vow in one and the same thought, and professeth it with one and the same breath, jointly to God, to the blessed Virgin, and to other Saints, should scholastically distinguish their several excellencies or proper titles, and proportion the degrees of several worships to them? The very terms whereby they express them as Latria, Dulia, Hyperdulia, argue only difference in the apprehension of the object; no diversity of internal habits or graces in the heart; much less divers inclinations of the will, or elevations of the mind and spirit, wherein religious worship doth consist. Or admit the apprehension of God's excellencies and the Saints were always express and distinct, and had several degrees or ranks of internal affection, exactly proportioned unto them, and expressly intended in the conception or first profession of the Vow; it is no way credible, that our speculative conceits or apprehensions of the understanding should carry their correspondent affections so level and parallel in the practice or performance, as they should not intermingle, or one cross another. We see in other cases of common life, wherein the danger in all likelihood is much less, how quickly our affection's flag in pursuit of those marks, whereto our soaring contemplations did first direct them. No man's heart in his first aim is set on money for itself, but as it is the viaticum to some better end. And yet how rare a thing is it, to see a man much acquainted with this mettle, not to affect it as his God, to whose service he consecrates his best intentions? True felicity is the centre whereto all our thoughts do naturally sway, but most men's cogitations, are usually drenched in the dregges of misery and baseness, being drawn awry or pulled down by the contagious filth which their senses have sucked in from too much familiarity with their natural objects.  
2. And shall not the affectionate apprehension of such excellency as these men ascribe unto Saints whom they conceit as live spectators of their inward thoughts and outward carriage, get much greater attractive force, than gold or pearl can have over their souls; these being daily poured out unto them in prayers, in vows, and other enticing issues of devotion? Especially, seeing their worship of what kind soever, is not intended only as a mean or passage to the worship of God, but as the mark or scope of that religious affection, which they call Dulia. Or admitting there were a twofold affection or inclination of the will, (as they imagine) it were impossible that this inferior one which they call Dulia seizing so heartily upon the Saints, should not interrupt the others flight towards God, and misperswade men that his worship did consist in devotion towards them; as men are drawn as it were in a dream to think felicity is seated in those means which are subordinate and subservient to it. Finally it would so fall out in this case especially, as by corruption of nature it generally doth in others: Communia negliguntur, The common good though most magnified is most neglected: and, Qui multis benefacit, a nemine gratiam reportat, Public benefactors, though their bounty extend in large measure to each particular, are less remembered or respected, than such as gratify us in our private superfluous desires, though perhaps to the prejudice of others necessities. Thus, howsoever the divine excellency, as well in respect of itself, as of the benefits flowing from it to all mankind, might still be most admired in every man's speculative apprehension or conceit; yet in as much as he is good to all without respect of persons, few or none will respect him so much in their affections, as otherwise they would, if every one may have his supposed private benefactors, or the inhabitants of several places their peculiar patrons in heaven. The distinction of Dulia and Latria, though ministered fasting to such as vow fasts or pilgrimages unto Saints, will not purge their hearts (especially if they be rude and illiterate) from that gross humour which Tully observed in the Alabandenses, or 
* See Section. 3. cap. 16.  Cominaeus in the Inhabitants of Pavia. If such as builded them Cities or endowed their Churches with lands, may have their Images curiously wrought and adorned to be daily saluted with the same outward signs of submission which they tender unto God or Christ: the 
a Wisd. 14.  Wiseman's observation is not out of date in respect of these latter days. And S. 
* Sic apud ipsos legitur: Romani veteres nescio quem Summanum, cui nocturna fulmina tribuebant, coluerunt magis quam jovem, ad quem diurna fulmina pertinebant. Sed post quam jovi templum insigne ac sublime constructum est, propter adis dignitatem sic ad eum multitudo confluxit, ut vix inveniatur, qui Summani nomen, quod audire tam non p●test, se saltem legisse memi●●rit. Aug. lib. 4. de Civitate Dei. cap. ●3.  Augustine tells us, that the erection of a stately Temple unto jupiter eclipsed the honour of Summanus, who had been held the more honourable God before.   

CHAPTER. XXXII.  
A parallel between the affectionate zeal which the jews did bear unto Moses and his writings, and the like zeal which the Romanist bears unto Saints deceased, and their Legends. That the Romanists zeal is obnoxious to greater hazard of miscarriage, and the miscarriage of his affection more dangerous by his daily practice of worshipping Images.  
1 WHether Images of the Godhead, of the Trinity, or of the several persons, of Angels or other invisible substances may be lawfully made, whether of these or other Images any lawful, profitable or pious use be granted to Christians, which was denied unto the jews; are parcels of that main Question, Whether the second Commandment according to our division were moral or ceremonial; of which (if God permit) in the exposition of the Decalogue. In the mean time it is to us, it ought to be to the whole Catholic Church, a great presumption that the Commandment is one and the same to both jew and Gentile, of as great authority now as ever, in that the primitive Church did not reenter upon this ancient liberty, if at any time it had been free to bow down to graven Images, to adore the pictures of God's appearances or of men deceased. The use of Images in Churches or sacred Liturgies was held so incompatible with Christian worship of God in spirit and truth; that when Adrian intended to honour Christ as a God, he commanded Temples to be erected without Images. But his good purpose wanting effect, the Temples so erected did bear his name not Christ's, or any other Gods, as wanting Images to take possession of them. And not their names only, but their revenues might quickly Escheat unto the Emperor, without some visible patron to lay some claim unto them. Varroes' testimony ratifies the Wise man's observation in Rome-heathen, and Lampridius in Rome-Christian. Whether we begin our account from the Law of Nature amongst the Nations, or from the promulgation of the Gospel, Images were not from the beginning. Wisdom 14. ver. 12. But after the Church which during the time of her infancy had kept her virginity unspotted, 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 use Images, as secular wantoness do lascivious pictures for provoking lust. They were rather the fuel, than the beginning or first kindling of Rome-Christians spiritual whoredom. Her down-fall into these dregs of Idolatry or soul acts of more than brutish bestiality, was the just reward of her wantonness with the Saints. after she had been betrothed to Christ. That which she falsely pretends for her excuse, is usually true of secular adulterers or adulteresses. These for the most part delight in pictures for their prototypons' sake, with whose live beauty they have been taken. And yet many deprived of their Minions real presence by death or other separation, have been so besotted with doting love of their resemblances, as to loathe the company of their lawful Consorts. Howbeit no unchaste doting lover did ever tie his fancy with so many loveknotts unto his Mistress picture, as the Romanist doth his soul and spirit unto the Images which he adores. The main bond, is Religion itself, the lesser cords are kissing, bowing, kneeling, embracements, and pouring forth his very heart before them. Besides all these, he suffers this peculiar disadvantage in respect of secular doteards; these commonly have seen their feature whose true resemblances they joy in; the Romanist never had any acquaintance by sight or other sense, with the persons of those Saints, unto whose Images he makes all this love; but frames these material and visible representations of them out of his own brain or fancy. These and the like circumstances, were they duly examined by the rules of true Philosophy or known experiment, how quickly the pursuit of ordinary means doth in most cases alienate our desires from the end unto which we seek to be directed by them; it would appear to be without the compass of any moral possibility, that the Images which these men make their visible spokesmen unto the Saints, should not play false with both parties, and betrothe the souls of doting suitors unto themselves, or rather unto the devil, whose stales indeed they are.  
2. But what if some honestly minded understanding Papist should solemnly swear unto me, that he loves S. Peter, not his Image; or S. Peter himself much better than the Image which he loves only for his sake: shall not his religious oath be taken before any man's conjecture, concerning his own affections? Can any search his heart better than his own spirit can? I will in charity believe, that he speaks and swears as he verily thinks and is persuaded. But if out of like Christian charity, (though not towards me, yet towards himself) he will give me leave to unsold some practic fallacies, with which his sceptic Catechizers seldom meddle; I shall give him just reason to mistrust his own thoughts or persuasions, as altogether groundless, and uncapable of any solid truth. Can the most devout Franciscan or Benedictine, conceit either the truth or fervency of his love unto S. Francis or S. Bennet, more strongly than the latter jews did the integrity of their zeal to Moses? For that Moses sake which they had made unto themselves, they would have died with greater patience, than a Friar could suffer imprisonment for S. Francis. But from the true Moses and his doctrine no Heathen under the Sun were so far alienated in affection as were his successors in place, and kinsmen according to the flesh, the sons of Aaron and Levi. To have enstamped their souls and affections with his true and lively Image (whereto alone so great love might be safely tendered,) the only way had been to have laid his sacred rules unto their hearts; to have worshipped God in spirit and in truth as he did. Quite contrary, they fastened their proud affections unto 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 we speak of Adultery carnal or spiritual, the first acts of both are always committed within us; between the fancy or imagination and the corrupt humour which sets it a working: every predominant humour or corruption of the heart, delights to have its picture drawn in the brain. The fancy is as a shop of devises, to adorn it; and so adorned, it grows mad with love of its own representation; as Narcissus did with his shadow. Thus corruption of heart and humorous fancy pollute each other, before they can be polluted by any external consort: whose use is only to accomplish the delight conceived, or to confirm this internal combination, between the heart and the brain; and this service every visible or sensible object well suited to delightful fancies, successfully performs. As imagine the jews might have had some gaudy picture of Moses in the Temple, whereunto they might have made daily profession of their love, by kissing, kneeling, and other like tokens, which the Romanists use unto the relics and Images of every supposed Saint: how would this practice have fortified their foolish imaginations? every kiss bestowed upon his picture would have been as a wedding ring or visible sacrament, for confirming the internal league between their corrupt affections & humorous fancies. But Image-worship was a brood of impiety so base and ugly, that the devil durst not so much as mention the match between it and the latter Synagogue; though he have espoused the modern Romish Church unto it. Howbeit (so inevitable are his enticements, unless we abandon all familiarity with his visible baits, when we come to do our homage to God) he hath stolen away the jews hearts from God and his servant Moses, by drawing them to such dalliance with the book of the Law, as the Papists use with the pictures of Saints. Kissing and solemn adoration of Moses his writings, upon no other occasion than for testification of their allegiance to God by reverencing them; are held no acts of wantonness, no whorish tricks, by the faithless Synagogue. And to speak the truth, her protestations of chaste and loyal love 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 fidelity to Christ, or sincere respect to those Saints, whose liveless Images she adores with no less devotion, than the jew doth the dead letter of the Law. For, though no protestation may be taken against a fact; yet the fact is more apparently idolatrous in the Romanist, in as much as bowing down to carved Images, kissing or worshipping them, are expressly 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 themselves, is, That this commandment, Thou shalt not bow down to them, was merely ceremonial, and concerned the jews only, not Christians. Our Saviour's manifestation in the flesh hath manifested the Synagogues pretended love to God and his Law, to have been but carnal, false and idolatrous, being indeed a love only of their own humorous superstitious fancies. Now the symptoms and signs, subsequent as well as antecedent, being the same in the Romish Church, sufficiently testify her disease to be the same, but more dangerous, because it is morbus complicatus. Her whole Religion, we may without offence to God, or wrong to it, though not without some distaste to her children, fitly define to be a mixture or complication of jewish vainglorious delight in worthy Ancestors, and of Heathenish gross and palpable superstitious worship of their Images, in whose memory she so delights. The brazen Legendaries by how much more they are in other cases uncapable of any trust, yield us so much greater plenty of canonical proof for evincing the truth of this definition or observation concerning the original matter of Rome-Christians disease. So great is the multitude of her Saints, so prodigious are the manifold miracles wherewith she graceth every Saint in particular whilst 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 between the Legendaries, the latter jewish Rabbins, and the Poetical Encomiasts of heathen Gods or Heroikes, and were bound to reward every one according to his deserts, he could not bestow less than nine parts of ten upon the Legendaries. The symptoms notwithstanding of this vanity, hath been perpetual cruelty, as well in the Romanist as in the jew. The distempered zeal which the one bare unto a Moses of his own making and magnification, did empoison his soul with deadly hate of the true prototypon exhibited in presence of life, and of his Disciples, which were the live Images of Moses and Abraham, Abraham's sons as truly by real likeness of holy life, as by descent of body. The flames of the others wild and ill-kindled love to such dead Images of Christ and his Saints, as he hath fashioned to please his fancy, hath caused his stony heart to boil over with unstaunchable bloody malice against the live-images of Christ, and truest successors of his Saints; against all within these thousand years that would not run a whoring with them after their imaginations. As Antiochus Epiphanes was an illustrious type of the Roman Antichrist, so his short and furious persecution of the Orthodoxal jews, was but a Map (though an exquisite one) of the Papacies continual jealous rage against all that will not bow their knees unto the Idols, or offer sacrifices upon the Altars, which they have erected to unknown Gods in holy Temples.  
4. This carnal vainglorious love whether unto imaginary Patriarcks in the jew, or to fancied Saints in the Romanist, did never swell so much in either, as when themselves were most unlovely in the sight of God and his Saints. Both begun to be most affected with their worthy Ancestors praises, when themselves were least praiseworthy. As it commonly falls out in other cases, from a secret instinct or working of hypocrisy, they sought to stuff their fancies with imaginations of their holiness, from whom they carnally descended: that as fresh colours bring some comfort to sore eyes, or gentle plasters ease to festered wounds; so the reflex of their Ancestors integrity upon their hearts, might in some sort allay the smart of their galled consciences. And their consciences by this means finding ease, afterwards being lulled asleep with the continual sweet sound of others praises; they dreamt the substance of that holiness to be rooted in their hearts, whose shadow or representation floated in their brains: as the 
* L●bro de Somno & vigilia.  Philosopher observes that a drop of sweet Phlegm tickling the taste in slumber or light sleep, makes men think they swallow honey, or that they are glutted with sweet meats. For wedging in this selfe-deceiving fancy, and perpetuating the pleasant frenzy whereinto the jew and Romanist had cast themselves; the visible monuments of Prophets and Saints did the old serpent very great service. To embolden the jew in cruel practices against our Saviour and his disciples, he could devise no fitter sophism, than to employ them in adorning the tombs or other like testifications of love unto the Prophet's relics, whom their Fathers had slain; being by this means persuaded that they loved the Prophets themselves and their doctrine much better than their Fathers had done; they could not easily mistrust their hate of our Saviour for unjust. For if he had been a true Prophet, would not they which loved all other Prophets, and justified them before their fathers, have loved him and maintained his doctrine? The conclusion of these Fallacious collections was, that from this vain confidence or presumed freedom from guilt of their father's sins, they came by degrees to make up the full measure of them, in crucifying the hope of Israel. The like success hath the same fallacy had over Rome-Christian: she by adoring the Images and relics, by lavish garnishing the monuments of those Saints, which Rome-heathen had persecuted with fire and sword, hath been fet over by the great Tempter to accomplish and consolidate that mystery of iniquity, whose shape or surface the irreligious tyranny of Rome-heathen, had drawn in bloody lines. For mistaking this strong internal affection which she bore unto her own fancy (and by consequent to Saints of her own imagination, and to their relics) for an undoubted pledge of great zeal unto that truth which they professed, her conscience became so seared with this wildfire, that she persecuted all that did control her without remorse or scruple, as greater enemies to Religion, than Heretics or Infidels. And thus the Romanist, as well as the jew, by rejecting the written word for the rule of life, have kindled the Almighty's wrath and indignation by those very sacrifices, which without his warrant, they instituted to appease it. Both of them presumed their zealous costs upon Saints monuments, should either supererogate for their predecessors sins, or clear all reckonings between God & themselves, for any wrong done to his servants. This triumphant confidence in exercising remorseless cruelty upon all (without exception) that contradict her idolatrous doctrine, upon presumption that they are sacrilegious contemners of God's Saints, is that which the Prophetical Apostle terms drunkenness with the blood of Saints: she hath drunk so deep of the cup of abominations, that she takes blood for milk, and feeds on it, as on the food of life. Thus much of the original, the effect and Symptoms of Romish Phrenetical zeal to Images.   

CHAPTER. XXXIII.  
By what means the public worship of Images was finally ratified in the Romish Church. Of the unadvised instructions which Gregory the Great gave unto Austin the Monk for winning the Pagan-English to the profession of Christianity.  
1 IT is a very observable observation of some 
* See the second tome of Homilies, pag. 32, 34.  reverend and learned writers of this age, that the Pope should make the first step or entry to his ecumenical Supremacy by stickling for Images against the Emperor. God (methinks) by the circumstances of the Story, and this brief 
* Phocas igitur, ut praemissum est, extincto Mauritio eiusque filijs, Romanorum regnum invadit. Per octo annorum curricula principatus est. Hic, rogante Papa Bonifacio, flotuit fedem Romanae Ecclesiae, ut eaput esset omnium Ecclesiarum: quia Ecclesia Constantinop lita●a primam se omnium Ecclesiarum scribebat. Idem, alio Papa Bonifacio petente, iussit in veieri fan, quod Pantheon vocabatur, ablatis Idololatriae sordibus, Ecclesiam beatae semper virginis Mariae, & omnium sanctorum martyrum fieri● ut ubi quondam omnium non Deorum, sed Daemoniorum cultus agebat●r, ibi deinceps omnium fieret memoria Sanctorum. Paubus D●acon. lib. 18 c●ca medium. Vide Fo. cat lib. 1 pag. 33. It is likely Phocas did consecrate his Temple upon the same motives, that Domitian did his to the Heathen Gods. Verisim●le est D●●●●tia●●um nefandes criminibus spurcatum elui curasse fanorum molitionibus. Nam callida fuit crudesitatis, iti ut lenitatem tum maximè simularet, cum erat cruciaturus aliquos. Fratris quoque Titi Imperatoris mortem accelerasse traditur, quo uno nihil elemantius fuit; nihil generosius. Forcatulus. lib. 3. pag. 120.  Comment upon it, would give us to understand; that to serve graven Images was to fall down and worship Satan; seeing the admission of their worship into the Church, gave the Pope livery the season of that heritage which Satan proffered to our Saviour, upon condition he would fall down and do him homage for it. The devil had too much wit, either to tempt our Saviour to adore Images in that age, wherein this service was so detested by the whole seed of Abraham, or to solicit professed Christians to adore his person immediately; seeing our Saviour had so foiled him in this attempt. His best policy to bring the visible Church to acknowledge this allegiance to him, was to appoint dumb Images (with which he had been so well acquainted in time of Gentilism) his Feoffees in trust. If any inquire more particularly of the opportunities which he took for bringing this match about, they were in part these.  
2. As in secular States we see those factions which have been expelled the Court with indignation at one gate, to wind themselves in again by gracious favour of new alliance at another; especially after the impression of their vile practices in most men's memories be abated; or after Courtiers begin (as within the compass of one age they often do) to change the old fashion of contention: so, that Image service which the primitive Church had abandoned as the Liturgy of hell, did, out of an affected desire in Christians to hold correspondency or to symbolise with the Heathen Barbarians which had seated themselues throughout Europe, find opportunity to gain readmission into Temples, to bear the same place and sway in the Courts of God, that they had done in the Synagogue of Satan. The execution of such instructions as Gregory the Great gave unto Austin the Monk for winning the Pagan-English unto Christianity, would in any indifferent Politician's judgement (that duly considers the estate wherein these western kingdoms than stood,) bring over Christians unto Paganism, or occasion these Converts to propagate a medley of both religions to their posterity, whose religion being conquerors was likely to continue longest. Greg. l. 9 Ep. 71. Cum vero vos Deus omnipotens ad reverendissimum virum fratrem nostrum Augustinum Episcopum produxerit; dicite ei quod diu mecum de causa Anglorum cogitans tractavi: viz. quia fana idolorum destrui in eadem Gente minime debeant; sed ipsam quae in eyes sunt idola destruantur. 
* The use of holy waters as it seems was first borrowed from the Heathens, and in process of time perverted from a civil to a magical Ceremony. Ferunt vulgo Tolosates Exuperium pro muris concionantem, lustrali equa sparsos Vandalos t●rruisse ac fugasse, quod praeterire non potui, et si severiores fabulis a inumerent Planè constat veteres genere quodam caeremoniae aquam & ignem adhibuisse, cum aliquos extrudere aut a●cere volebant a suo consortio; unde exulibus aquâ & igni interdic●baturiure civili & hod eusurpatur in iis, quibus sacrorum communium usu ritè verbis conceptum interdicitur. Idque advotavit Servius, alij fontemque ignemque ferebant velatilino, & verbena tempora vincti. Itaque Antistes inter commiluones non omnino Christi religione imbutos veterem ritum minunè n●xium ad arcendos hostes pro tempore retinuit. Forcatulus. lib. 6. fol. 856.  Aqua benedicta fiat, in eisdem fanis aspergatur, altaria construantur, reliquiae ponantur: quia si fana eadem bene constructa sunt, necesse est ut à cultu daemonum, in obsequium veri Dei debeant commutari; ut dum gens ipsa eadem fana sua non videt destrui, de cord errorem deponat, & Deum verum cognoscens & adorans, ad loca quae consuevit familiariùs concurrat. Et quia boves solent in sacrificio Demonum multos occidere, debet etiam his hâc de re aliqua solennitas immutari: ut die dedicationis vel natalitio sanctorum Martyrum, quorum illîc reliquiae ponuntur, tabernacula sibi circa easdem Ecclesias, quae ex fanis commutatae sunt, de Ramis arborum faciant, & religiosis convivijs solennitatem celebrent. Nec Diabolo iam animalia immolent, sed ad laudem Dei inesu suo animalia occidant, & Donatori omnium de satietate suâ gratias referant; ut dum eis aliqua exteriùs gaudia reservantur, ad interiora gaudia consentire faciliùs valeant. Nam duris mentibus simul omnia abscindere impossibile esse non dubium est: quia is qui locum summum ascedere nititur, gradibus vel passibus non autem saltibus elevatur. Sic Israëlitico populo in Aegypto Dominus se quidem innotuit: sed tamen ei sacrificiorum usus quos Diabolo solebat exhibere, in cultu proprio reservavit; ut eye in sacrificio suo animalia immolare praciperet: quatenus cor mutantes aliud de sacrificio amitterent, aliud retinerent: ut et si ipsa essent animalia quae offerre consueverant, veruntamen Deo haec & non Idolis immolantes, iam sacrificia ipsa non essent. Haec igitur dilectionem tuam praedicto fratri necesse est dicere, ut ipse in praesenti illic positus perpendat qualitèr omnia debeat dispensare.  
3. A great part (I dare avouch) of his advice had no pattern either in the Apostles doctrine or practice of the primitive Church. The warrant itself which he pretends from God's example in the old Testament (though what was Gregory the Great if we compare him with the Almighty, that he should usurp the same authority) is merely counterfeit. God did not only permit the jews to offer sacrifice for the hardness of their hearts, but commanded oblations as part of his service. He required them of Abraham, yea of Abel before the devil sought them of any heathens. Nor had he ever sought them unless God had required them first: for the devil is God's ape, and always solicits men either to institute such rites unto him as he knows God requires, or (which is an equivalent sin) to obtrude such unto God, as for the time present he hath abandoned. To have offered such sacrifices (then) unto that holy one, as Gregory there commands, had been the same sin (only inverted) as to have offered sacrifice, before Christ's coming, unto Idols. And yet we may presume that Gregory the Great, was not the most indiscreet reformer of Paganism amongst all the Roman Bishops or Prelates throughout Europe, that lived during the time that those Barbarians invaded Christendom or settled themselves amongst ancient Christians. Nor did the peculiar disposition of the English draw him to permit greater liberty unto them, than he, his predecessors, or successors either were enforced, or thought fit to grant unto other Pagans, whose spiritual salvations they sought, or whose temporal Arms they feared. And somewhat, in both respects (I grant) might lawfully be tolerated, which to continue after such extraordinary occasions ceased, was heresy in doctrine, and Idolatry in practice. For the retaining of those laws as necessary injunctions for all ages, which the Apostles had commended as expedient only for late converted Gentiles, was by orthodoxal antiquity adjudged no less than an heresy in the sect of Nazarens. To have suffered an historical use of Saints images in Temples, might, upon peculiar circumstances of times have argued religious discretion in Church governor's: but to permit their daily worship, upon these mentioned or like occasions, was from the beginning most unexpedient and unlawful. To continue or authorise it so begun is Idololatrical. And yet as well the very arguments which some pretend for their religious use, as the circumstances of the time wherein their broken title prevailed, persuades me they could never have gotten readmission into the Church, but from such indulgence to Heathen Converts, as Gregory granted to our Forefathers. Gregory himself as well blames their superstition for worshipping images in the Church, as Serenus for breaking the images, because they had been worshipped. He aggravates his fault (nor doth that mistaken example of Ezekia's crushing the brazen serpent any way warrant the exercise of Serenus zeal) that he had his habitation amongst the Gentiles, quibus pro lectione pictura est. Lib. 9 Epist. 11. & lib. 7. epist. 110. But now that custom, by the analogy of laws politic hath confirmed their ancient dignities unto them; the lawfulness of their religious service is by their worshippers justified partly from reason, partly from instances of like practices, in the Patriarches and other godly men.   

CHAPTER XXXIIII.  
Of the disagreements betwixt the Jesuits themselves in what manner Images may be worshipped.  
1. BELLARMINE, and his second, Sacroboscus, with most others of Aquinas his latter followers, will have the worship or adoration to be terminated immediately to the Image, and accomplished in this termination; although so terminated, it redound unto the honour of the party whose image it is. That is, (as they express themselves) although they worship the image of God or a Saint only with reference unto God or the Saint; yet they neither worship the image of God with the same worship, wherewith they worship God immediately in spirit, nor the image of any Saint, with the same worship which they would exhibit to the Saint himself, were he present. This explication they further illustrate by this similitude; As to be sent in Embassage by a King puts greater honour upon the Ambassador for the time being, then would fit his mere personal worth, and yet invests him not with honour royal: so the Image of God, for the reference it hath unto his Majesty, is worthy of greater honour, than the stuff or workmanship is capable of, yet uncapable of that honour which is due to God. 
* Sacroboscus in defence. Decret. Triden. Concil. & sentent. Bellar. par. 1 pag. 102.  Some of them add withal that albeit the actual worship which they perform unto the Image may perhaps proceed from the same habit of Latria wherewith they worship God: yet it doth not follow in their opinion that they should worship the Image cultu Latriae. The acts, whatsoever the habit be, are much different and must be expressed in divers terms; especially seeing in this subject not only error itself but every least show of error ought with carefulness to be avoided. At in vitium ducit culpae fuga, si caret arte. Their unscholasticke wariness to avoid offence in the words, wherewith they express their doctrine, draws these factions and their followers to commit real Idolatry in the practice, as Vasques copiously and very acutely proves against Bellarmine. Vasques lib. 2. Disp. 8. cap. 8. etc. His arguments we shall by God's assistance be able to make good against any solution or evasion that can be brought by the Cardinal's favourites. Sacroboscus would fain have said somewhat to them, but he had so accustomed himself to play the scoffing mimic with the reverend Doctor Whitaker, that he could not leave his wont lightness when he met with his fellow jesuit. Hate and love (saith he) of diverse objects as of good and evil are from one and the same habit, and yet hate is not love, nor love hate. No more (in his opinion) would it follow, that we should worship God's image cultu latriae, albeit the act of worship proceed from the same habit, wherewith we worship God himself. The grounds of his illustration have no coherence with the point which he intended to illustrate. We may rather thus retort; Though neither love be hate nor hate love; yet if the love of any spiritual good be truly religious, the hate of the contrary evil must needs be religious likewise, because they proceed from one and the same habit of religion. So if the acts wherewith we worship God's image, for the reference which it hath to him, proceed from the same habit of Latria wherewith we worship God: men must of necessity worship the Image as well as God cultu Latriae. The rules which Bellarmine and others set for worshipping Images, do by Vasques his verdict teach the people to act Idolatry. And the method which Vasques prescribes for ratification of this error, is by 
* Verum modus isle valdè difficilis est, meoque indicio minimè ordinarius, Sacrobos. loc. citat.  Sacroboscus his testimony so scholastic and hard, that ordinary capacities cannot follow it. Were it not the part of a wise religious moderator (such as the Pope professeth himself to be) to cut of all occasion of subtle disputes about the manner of worshipping Images, by utter abandoning the matter itself or substance about which they contend: or at the least to inhibit the people from all practice in this kind, till their Schoolmen could agree about the rules or pattern which they were to follow? None of them I think hold the worshipping of Images to be in it self any necessary part of religion, but necessary only from the Church's injunction. All the general that can be pretended for the conveniency of it, can no way countervail the danger that will necessarily ensue upon the practical mistake of their Schoolmens prescripts: yet the one party must of necessity err in prescribing the manner how Images must be worshipped. The manner as Vasques and some other more ancient think, is thus.  

* Quare & scitè dicitur, quòd utique adoratur imago, et non secundùm quam volueris rationem, sed secundùm eam, qua prototypon relucet in illa; unde etsi imago colitur, ratio tamen absolutè ipsa non est, quòdcolatur; sedres repraesentata, ac in ea contenta, ratio adorationis est. Et quoniam sicut unum de facto non est divisum ab alio, quoniam etsi prototypon absolutè aliud ab imagine est, ut tamen in ea emicat, ab illa segregatum non est: ita nec amborum divisus est cultus aut adoratio, sed unus idemque utriusque est, sicut ex Philosophorum placitis liquet. Si quidem tradunt unum eundemque motum ad imaginem, & remcuius imago est, terminari: eo quòd & unum ratio est alteri, ut unus integerque constituatur terminus a quo, & unus denominatur motus. Ergo non solum fatendum est, fideles in Ecclesia adorare coram imagine, ut nonmilli ad cadrelum fortè loquuntur, sed et adorare imaginem, sine quo valueris scrupulo: quin & eo illam venerantur cultu, quo & prototypon eius; propter quod, si illud habet adorari latriâ, et illa latriâ; si dulia, vel hyperdulia, et illa pariter eiusmodi cultu adoranda est. jacob. Naclantus Episcopus Clugiensis in cap. 1. Ep. Pauli ad Rom. folio 41, 42.  It is rightly said, that even the Image is worshipped, and yet not worshipped after what manner we list, but in as much as the prototype is represented in it. Whence albeit the Image be worshipped, yet is not the Image itself the cause why it is worshipped, but the thing represented by it; and contained in it, is the cause or warrant of the adoration. And in as much as one of these is not altogether divided from the other, (for albeit the prototype be in itself one thing; and the image another, yet in as much as the prototype is conspicuous in the image, it is not segregated from it:) so the worship of them both is not divided, but is one and the same, as is apparent from the sentence of the 
a Surely Aquinas and Naclantus with their followers read Aristotle's book the S●mno & vigilia, when themselves were in a dream. For he speaks only of the Phantasms, and the objects represented by them. Vide Mirandulam.  Philosophers. For they teach, that one and the same motion is terminated to the image, and to the object whose image it is, by reason the subordination betwixt them is such as to make but one entire Te●me of the motion, and the motion takes its unity or identity from the unity or identity of its Term. Therefore it must be granted, that faithful people in the Church do not only worship before the image, as some, desirous perhaps to speak cautelously, affirm, but that they worship the very image without further scrupulosity: and worship it they do with the self same worship wherewith they worship the prototype. Wherefore if the prototype be to be worshipped with Latria (as God is to be worshipped) the image must be worshipped with Latria If the prototype be to be worshipped with Hyperdulia (as the blessed Virgin by their doctrine ought to be worshipped) the image likewise is to be worshipped with Hyperdulia. If the prototype be to be worshipped with Dulia (so ordinary Saints by their doctrine ought to be worshipped) the Image likewise must be worshipped with Dulia.  
I have made his declaration somewhat more plain in English than it is in Latin, and yet I think, if any English Roman Catholic should adventure to practise Image-worship by this Author's rule, he should find Sacroboscus his words before cited, true, Modus iste valde difficilis est, This manner of worshipping Images is very hard to be observed by the simple and ruder sort especially. But leaving this Bishop Naclantus and his declaration, to the censure of that 
* But Naclantus bloweth forth his blasphemus Idolatry, willing Images to be worshipped with the highest kind of adoration & worship: and lest such wholesome doctrine should lack authority, he groundeth it upon Aristotle in his book de somno & vigilia, that is, of sleeping and waking, as by his printed book noted so in the margin is to be seen: whose impudent wickedness and idolatrous judgement, I have therefore more largely set forth, that ye may (as Virgil speaketh of Sinon) of one, know all these Image-worshippers and Idolaters, and understand to what point in conclusion, the public having of Images in Temples and Churches hath brought us: comparing the times and writings of Gregory the first, with our days, and the blasphemies of such Idolaters, as this beast of Belial Naclantus is. The 2. Tom of Homilies, folio 59  worthy and learned Author of the Homilies concerning the peril of Idolatry, (who I take it was a reverend Bishop;) the manner of worshipping images which he took upon him to declare, as Vasquez (who hath most diligently read the diverse Authors, and most accurately sifted their several opinions) telleth us, was both very well known and very ancient, according to the antiquity of Image-worship and School Divinity. His words with the Author's names avouched by him I have here set down at large.  
Pervulgata et antiqua Theologorum sententia, quam ego veram existimo, est motum adorationis in imaginem, ita in eius prototypon, et exemplar transire, et utrumque sub eandem venerationem cadere; ut nec sola cogitation, imago per se sinè illo, vel ab eo separata adorari possit: non solum quia necesse est propter exemplar, tanquam propter rationem remotam, sicut Legatum propter Regem, imaginem coli, sed quia qui imaginem adorat, in ea quoque et per eam exemplar, ut terminum et materiam proximam adorationis, necessario venerari debet. Hanc sententiam, ex Theologis scholasticis tradiderunt Alex. 3. p. q. 30. m. 3. ar. 3. sect. 1. S. Thom. 3. p. q. 25. ar. 3, 4, 5. Caietanus et recentiores aliqui ibidem. Alber. in 3. d. 9 art. 4. Bonavent. eadem d. art. 1. q. 2. & q. 4. S. Thom. eadem d. q. 1. ar. 2. Ricard. ar. q. 2. & 3. Palud. q. 1. sect. Inquirendo tam de his. Capreol. q. 1. art. 1. conclus. 2.3. art. 3. ad argumenta contra easdem conclusiones. Almain. q. 1. conclus. 5. Maior. 1. qui de cruse Christi dicit, non esse terminum adorationis secundum se, sed ratione exemplaris: idemque de imagine dicere debet. Eandem sententiam securi sunt Mars●●n 3. q. 8. art. 2. dub. 2. conclus. 3. Th●m. Vuald. t●mo 3. c. 156. num, 6, 7. Ferrariens. 3. contra Gentes, cap. 120. sect. Circa latriae adorationem. Sotus L. 2. the Iust. q. 4. ●rt. 2. in fine, Turre cremata in cap. Venerabiles de consecrat. dict. 3. Antonius. 3. p. titulo 12. cap. 9 sect. 4. Hier●nimus Angestus contra Lutherum cens. 10. ad. 3. obiectionem Haereticorum, versiculo, Hinc enim est colendi modus, & inter Compendiaria d●gmata. Clichtoveus in propugnaculo ecclesiae. l. 1. cap. 10. Iac●bus Paiva. l. 9 Orthodoxarum explicationum. sect. At Kemnitius. Franciscus Turrianus. l. 1. pro canonibus Apostolorum. cap. 25. & l. 3. de dogmaticis Characteribus satis ante medium; Alphonsus de Castro adversùs haereses, verbo, Adoratio. De cuius modo loquendi, atque Almaini, qui fuit etiam Gregorij Magni, diximus disput. 6. huius lib. cap. 1. & in hac disputatione cap. 12. nonnihil dicemus. Vasquez. lib. 2. the Adoratione, disput. 8. cap. 3.  
2. This opinion concerning the manner of worshipping Images, he strongly proves, first by such counsels; secondly by such of the Fathers as favoured the worshipping of Images; 3ly, by reasons effectual in his judgement amongst all such as himself was, that is, Roman Catholics. For to worship them any other way is by his collections superstitious and idololatrical. His arguments are all reducible to this common principle; That albeit every act of justice be not an act of Religion, yet every act of Religion and adoration in particular, is an act of justice. For adoration is but a serious rendering of religious honour unto whom such honour is due. Now we cannot do justice to any liveless or reasonless creature, although we consider it as the goods or possession of this or that man. A man may be wronged or disgraced in his goods or reasonless creatures, but they are altogether uncapable of right or wrong, of disgrace or respect. Nor was Tiberius his horse though considered as Tiberius his horse, more capable of a Consulship or of the honour due unto a Consul, than any other reasonless creature in Rome was. For the same reason no reasonless or liveless creature can in itself, though considered with its references, 
Nulla res inanima aut irrationalis sine rationali capax est secundùm se honoris, cultûs, & reverentiae seu adorationis; sed imago res irrationalis & inanima, quantumuis ut imago, sive exemplari tam●n consideretur: ergo secundum se, sine exemplarinon est capax adorationis & reverentiae. In hac autem ratione, sola maior propositio explicatione indiget et confirmatione; ex qua, evidentèr sequitur id, quod contena●●us▪ ●●a ve●o ex natura et definatione actû● religionis, qui est adoratio, tradita in primo libro di●qutat. 1 cap. 4. demonstrari potest. Est enim voluntas exhibendi alicui excellenti notam & signis ● submissionis, excellentiae ipsius debitum: Sic enim ex Damasc: ibidem ostendimus, adorationem in●ncta submis●ionis consiste●e. Quarèh●c adorationis actus duobus constat & completur: sign● videlice: externo, ut inclinatione corporis; et affectu illi respondente. Sicut autem sign●m externum indicat submissionis & seruitutis affectum, sic animus, ex quo procedit, talis esse debet, ut vera et non ficta sit adoratio. Animus vero submissionis et seruitutis erga illum solam ve satur, quem quis apprehendit sibi superioreme● excellentiâ praeditum. Nam minoriqui nulla ratione, ut maior, potest apprehendi, ●em● se subijcit; multò ergò minus creaturae irrationali et inanimae. Qui enim et notam exhiberet submissionis ex affectuillo verae seruitutis erga illam secundum se, perversè ageret; essetque abiecto animo: imo vero crimen, et genus quoddam superstitionis & Idololatriae committeret. Diceretur enim ex animo creaturae irrationali secundum se serv●re, grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ac proinde eam, ut excellentem sibique▪ superiorem, agnosceret. Vasquez l●b. 2 Dispit. 8 cap 8  be capable of adoration. Whence Vasques acutely thus infers; Every image however it be considered as an Image (whether it be of S. Peter, or of S. Paul) is still a liveless creature, and therefore uncapable of any Adoration (of kneeling or bowing) save only as it is coadored with the Saint, whose Image it is. The mayor proposition, to wit, [No liveless reasonless creature is capable of adoration, but only of coadoration with some reasonable creature] he demonstrates from the nature and definition of that act of Religion wherein adoration consists: and this act of Religion is a will or desire of exhibiting such note and sign of submission to any excellent nature, as is due unto the excellency of it. Adoration itself consists and is accomplished in these two. First, in the external sign (as bowing or inclination of the body). Secondly, in the internal affection answering to the sign. Now as the outward sign doth notify an affection of submission and service: so the mind whence it proceeds aught to be so qualified that the Adoration be sincere, not feigned. And this sincere mind or unfeigned desire of notifying submission or service, can only be placed upon him whom we apprehend as our superior, endued with some excellency which we want. For no man submits himself to any so far his inferior, that he cannot be apprehended as his better: much less can any man subject himself to a reasonless or liveless creature. He that should exhibit any note or sign of submission to such a creature out of any true affection or intention of submitting himself or doing service unto it in itself considered, should not only declare himself to be of a perverse and abject mind, but should withal incur the crime of superstition and Idolatry.   

CHAPTER XXXV.  
The principal arguments which the Romanists use to prove the worshipping of Images to be lawful. What difference there is between kissing of the book in solemn oaths, and the Romanists salutations of Images. That Image-worship cannot be warranted by Jacob's anointing the stone, or other ceremonies by him used.  
1. REferring the discussion of Authorities alleged in favour or dislike of Image-worship, to the explication of that commandment wherein this controversy hath his proper seat: the only reason either worth their pains to fortify or ours to oppugn, is that general one whereon Vasques grounds his Apology for adoration of Images and relics. 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; 
* Vasques. lib. 2 disp. 6. cap. 3.  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, quam virum sanctum in veste etc. There is nothing in the universal world which (by the opinion of Leontius often cited) we may not sincerely adore, and God in it. And again, Seeing every thing in the world is Gods handy work, in which he continually resides and worketh, we may with better facility consider God in it, than an holy man in his weed or garment. The same reason he further fortifies by this instance: 
* Vasques de ador. lib. 3. disp. 1. c. 2. n. 8.  Si enim jacob Genes. 28. erexit lapidem in titulum unxitque 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 adora●e, & hoc animo sibi in titulum & recordationem erigere etc. If jacob did erect a stone for a monument, and anoint it with oil; if in this monument so erected he adored God after he had seen a miraculous vision in that place; if upon his awaking he said; This place is truly holy, not that he thought there was any holiness inherent in it, but because the holy Lord had there vouchsafed to appear: 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 God's presence? 
* Vasques ibid. n. 10.  Praeterea creatura irrationalis et inanimata potest esse materia iuramenti, qui est actus religionis: ita ut dum per illam iuramus, nullam aliam in ipsa veritatem agnoscamus quam divinam, nec ipsam ut 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 etc. quaevis ergò creatura poterit esse materia adorationis, quae non ad ipsam secundum se, sed ad Deum in illa terminetur. The reasonless and liveless creature may be the matter of an oath which is an act of Religion; so that whilst we swear by it, we acknowledge no other truth in it besides the divine truth: nor do we call the creature (by which we swear,) to witness, as if it were our superior, but God only whose truth shines in it. And seeing our Saviour hath said as much in these words, Math. 5. Swear not by the heavens, because it is the throne of God; nor by the earth, because it is his footstool: therefore every creature may be the matter of adoration which nevertheless is not directed or terminated to the creature as it is a creature, but unto God in the creature. From these suppositions he elsewhere infers, that as we may worship God in every creature wherein he is present, and coadore the creature with him, that is in his language exhibit signs of submission or reverence to it our of that internal adoration in spirit which we owe only unto God: so men may worship S. Peter or S. Paul in their Images with Dulia, and coadore their Images with them with such external signs of submission, as the internal worship of Dulia would outwardly express unto them were they present. Many learned expositors are so far from granting every creature to be the object of a lawful oath, that they hold it unlawful, upon what occasion soever, to swear by any. Yet besides the slipperiness or questionable solidity 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 ●●●ng dismiss it with this Item; Go and learn your message better and you shall have audience. But because it is a stranger in our coasts, and seems to conceive more than it well expresseth, we will allow it the benefit of an Interpreter to acquaint it with our customs. Now, might it be admitted into our courts of justice, I suppose it would plead that the Romish Church doth no otherwise divide her devotions between God or his Saints and their Images, than we Protestants do solemn oaths (which many of us grant, as Vasques presumes, to be acts of religious worship) betwixt God and the sacred book which we kiss. For if we truly reverence it, for the relation which it hath to God, but with an inferior kind of reverence and submission, than we owe to God; 
Ipsa igitur natura rerum et adorationis perspicuè docet honorem exhibitum imagini necessariò ad ipsum primum fontem, scilicet exemplar, transire: quare et adorationem imaginis, sicut etiam iuramentum per res creatas, et inanimas, esse actum verae religionis, non quatenus ad ipsas refertur secundum se, sed quatemis ex affectu per illas ad Deum transit. Vasquez lib. 2. De Adoratione. Disput. 8. cap. 8. n. 366  This will make strongly for that manner of Image-worship which Bellarmine and Sacroboscus commend to us. Or, if out of that internal reverence and submission of mind which we bear only towards God, we derive this outward sign of reverence to the book, not that we acknowledge it in itself (though not of itself) capable of any respect or submission of mind, but only reverencing God in it as in a visible and lively pledge of his presence; we shall hardly be able to make any better plea for this solemn custom 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 soap or gall, though none more unlike in taste. And these instances, though they may seem to have some similitude at first appearance, will upon a more particular trial easily appear most dislike. First, if we speak of particular oaths given only for satisfaction of men, they include or presuppose a religious profession of our allegiance unto God; as to our supreme judge: they are not such proper acts of his service, as supplications, thanksgivings, and solemn vows are. The true end and use of their institutions is to give satisfaction unto men in cases wherein no asseveration will be taken for sufficient, such as is solemnly and deliberately conceived and uttered, as it were in the sight and presence of him, whom we acknowledge to be the searcher of all hearts, the supreme judge of all controversies, and the avenger of all falsehood and wrong. And, for this reason, solemn oaths are not to be administered by any but by those whom he terms gods. These just occasions or necessity of taking oaths presupposed; the general resolution or public injunction to swear only by the name of the true and everliving God, is an honour to him, because we hereby profess ourselves to be only his servants, and him to be the clear fountain of truth, the severe avenger of all falsehood in deed, word or thought. But his honour would be no whit less, if the use or necessity of oaths amongst men were none; as in case every man's yea or nay were as good as his affirmative or negative oath; much better than his bond. But taking men as they are; to confirm every word uttered or promise made by them, with a solemn oath; would be a profanation of his name, by whom they swear; although they swear or promise nothing but the truth. For it is one thing to swear the truth, another to swear 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 praise God or pray unto him, the more we honour him; because these are direct and immediate acts of his service, not instituted to give satisfaction unto men but only to glorify his name, and to better our own souls. Besides this difference in the subjects wherein they are used; the use and end of Images in Romish devotions, is altogether different from the use or end of the book in administration of oaths. The image is used by them as the mean or messenger for transporting devotions or religious affections unto God or the Saints, whose honour is principally and expressly aimed at, in their unwieldy ejaculations before stocks and stones; yet so, as the image is, in their intentions, a true sharer with the prototypon in such honour. We use the book only as a compliment of the civil act whereby we give satisfaction unto men, or as a visible remembrancer partly to bystanders or spectators, whose eyes by this means may become as true witnesses as their ears, that such protestations have been made; partly, unto him that makes them, who will be more wary and circumspect what he avoucheth and protesteth; when he perceives his speeches must be sealed with such remarkable circumstances, as they cannot but be often recalled to his own and others memory. To the same end men of honourable place or calling, use to lay their hands upon their hearts, when they take a solemn oath: yet no man will think that they intent hereby to honour themselves, or to share with him by whose name they swear; although we grant oaths so taken to be true and proper acts of Religion or God's service.  
4. Nor do such as swear, or (at least) are thought to swear by ordinary or obvious creatures, as, by this bread, by this light, intent the transmission of any peculiar honour by them to the creator. Nor can such attestations though in some cases, (for aught I conceive) not unlawful, be in any case or upon any occasions, more proper acts of divine worship or service than other asseverations of truth are; from which they differ not in nature but only in degree of seriousness or vehemency. There is in all men by nature a proneness or desire to make them, upon provocation or mistrust: which natural proneness may (perhaps) by religious discretion, be severed from that corruption of nature, wherewith even oaths expressly conceived in God's name, are often polluted. Though the form be not always so express, the intent and meaning of such attestations may, for the most part, be the same with that which josuah used, cap. 24. ver. 27. And josuah wrote these words in the book of the Law of God; and took a great stone, and pitched it there under an Oak that was in the Sanctuary of the Lord. And josuah said unto the people, Behold this stone shall be a witness unto us; for it hath heard all the words of the Lord which he hath spoken with us; it shall be therefore a witness against you, lest you deny your God.  
5. Again, it will be granted but by a few of our writers (though Vasques take it for unquestionable) that jacob did truly worship the stone, but God alone present lapide, as 
* Vide Naclantum epist. ad Rome cap. 1. loco citato.  some of his sect persuade themselves they honour God in the Images presence, not the Image. Of many expositions, to this purpose, I might make better use against Bellarmine & Sacroboscus than I can against Vasques, who hath drawn the controversy about Image-worship to such a straight and narrow issue, that by pinching him too hard or too hastily in these passages, we may give him opportunity to brush us of, or occasion him to stand at bay. Whereas if we give him leave to take his own course through them, he will quickly run himself so far out of breath, that we may easily overtake him on plain ground, or drive him into that net, out of which there is no possibility of evasion. Be it granted then (to this end, and no farther) that jacob did not only adore God praesente lapide, but salute or adore the stone withal, in such a manner as Vasques would have Images worshipped, together with their prototypons: will it hence follow that such as frame their devotions by Vasques his rule, do not transgress the law of God, do not remove the bounds of the ancient, or commit no more Idolatry than jacob did? Their pretended warrant from this instance rather proves, that the devil wrought the Romish Church unto Idolatry by the same fallacy which seduced the Heathens, rude Pagans, or uncatechized Christians, unto sorcery. For what professor of magical secrets at this day is there, which cannot, which doth not pretend the like examples of patriarchs or Prophets for their superstitious practices? As Satan is God's ape; so Idolatry and sorcery, (the two principal parts of his service) have their original for the most part, from an apish imitation of some sacred actions, rites or ceremonies used by God's servants. He is a counterfeit Lord, and his professed or domestic servants must be clothed in such liveries, as may bear some counterfeit colour of Saints garments. The reason why most men slide more easily and farther into these two sins, than into any other (without all suspicion of any danger, oftimes with presumption of doing well) may be gathered; partly from the property of man's nature assigned by the Philosopher; partly from the Apostles character of the natural man: Qui non percipit quae sunt spiritûs Dei; who cannot perceive matters of the spirit. Man by nature is of all creatures most apt to imitate, and the natural man most unapt rightly to imitate or express the suggestions or motions of the Spirit, which cannot be otherwise than spiritually discerned; much less managed. Now he that hath no touch or sense of the spirit, must needs remain altogether senseless of his mistake in imitating the spirit, wherein he glories no less; than apes do in counterfeiting man.  
6. In matters of secular civility or morality, many things well beseem one man, which are very uncomely in another. Even in one and the same man's behaviour or deportment, many things are decent and lawful whiles they are drawn from him by special or rare occasions; whose usual practice, upon dislike or no occasions, becomes (according to the nature of the subject) ridiculous or dishonest. Now in subjects of highest nature, as in the service of God or matters spiritual; the least digression or declination from proposed patterns (though it be not so observable to common sense) is far more dangerous, than a greater error in morality; the precipitation once continued is irrecoverable. The best and most Catholic remedy against the two forementioned Catholic mischiefs, would be the serious observation of this general rule: [Such actions as have been managed by God's spirit, suggested by secret instinct, or extracted by extraordinary and special occasions, are then only lawful in others, when they are begotten by like occasions or brought forth by like impulsions.] Their purposed or affected imitation is always unseasonable and preposterous, and, by continual use or custom, becomes magical or idololatrical. jonathan did not sin in taking an Omen (whether by the spirit of prophesing or by some inferior kind of instinct) from his enemy's invitations. For another to attempt the 
* Vide Aug. quaest. 62. in Genes.  like enterprise by warrant of his example, upon like speeches, would be a superstitious tempting of God; no better than a magical sacrifice. The same observation will fit the prognostication of Abraham's servant, sent to be speak his young Master Isaac a wife, Gen. 25. 
* Cottoniola. vid. inter alios Varcevicium in Parall.  An Italian in latter-times of greater spirit than means, going out to his work with his axe, whilst a great Army was passing by, comparing the hopeless possibilities of his present profession with the possible hopes of a martial life; out of this doubtful distaste of his present estate, whose best solace was security from bodily dangers, frames a presage unto himself not much unlike unto that of Jonathan's, and it was to throw up his axe into an high tree, having conditioned with himself, that if it came down again, he would take it up and follow his wont trade; but if it should chance to hang in the boughs, he would seek to raise himself and his family by the wars; as afterward he strangely did: for he himself became so great a Commander, that Sforza his son, upon the foundations which he had laid, did advance himself to the Dukedom of Milan. For every repining discontented peazant to put the forsaking or following of his wont calling unto the like casual devolution, would be a tempting of God: to prognosticate the same success, from experience of the like event; albeit he had opportunity to try the conclusion, with the same axe, upon the same tree, would be superstitious: to rest confident in such persuasions, would be to settle upon the dregs of sorcery. Charles the fifth did once salute the Spanish shore, whereof he was, (under God,) the supreme Lord, in such an affectionate and prostrate manner, as his meanest vassal could not ordinarily have saluted either him, or it, without just imputation of gross Idolatry. And yet I should suspect him to be way wardly superstitious or superstitiously peevish, that would peremptorily condemn this his strange behaviour, of superstition, or censure it as ill beseeming so heroical a spirit, for the present; though at other times it might have seemed, not vain or foolish only, but Apishly impious. His late farewell to the wars and resignation of the Empire, his longing desire to give solemn testimony of his love to the Spanish Nation, his safe arrival (after long absence and escapes of many dangers) in that soil, many of whose sons had spent their lives in his service, and wherein he purposed to spend the rest of his life in the service of his God, in that soil, unto whose custody he then publicly bequeathed his bones, did extract these significant and extraordinary expressions of his extraordinary and swelling affection from him. And such expressions as are ridiculous or rather impious when they are affected or fashioned by forced affection, are always pardonable, for the most part commendable, when they proceed from an unexpected instinct or unmasterable impulsion. All extraordinary dispositions, as love, joy, sorrow, or fear, whether natural or sacred, naturally desire a speedy vent, and that vent is fittest, which first presents itself without seeking. The sudden motions wherewith such full passions seek to express themselves, are uncapable of rule or method. To put the characters of ordinary compliment or behaviour upon them; breeds greater violence or encumbrance, than gyves or fetters to a man disposed to dance, or manacles to one provoked to boisterous fight. And as the Sun in his strength cannot directly ejaculate his beams upon any body capable of heat and illumination, but others adjoining will be secondary participants of these qualities by reflection; so cannot our affections be strongly and intensively set upon any object extraordinarily amiable or lovely, but some rays or branches of them will redouble upon those sensible creatures which have special affinity with it, though of themselves uncapable of any love. Tender and endeared respects to men's persons, will always leave some touch of grateful affection towards the place wherein we have enjoyed any memorable fruit of their presence. Thus Andromache bereft of her young son's company, desires his garments to rest her unwieldy affections upon them. Nor dare I censure this her desire as unlawful, lest I should condemn the generation of the just. For did not old jacob express the tender affection which he bore to the son of his age whom he now never looked to see again, by kissing his coat? yet to have hanged it up about his bed or table, that it might receive such salutations evening and morning, or at every meale-time, might have countenanced many branches of superstition. Once and use it not, in most like cases is the true rule of discretion; continual use of that, which upon all occasions is not unlawful, degenerates (no man knows how) into abuse. God in his Law permits a kind of ceremonious mourning for the dead, but prescribes a mean withal. So then to mourn is natural; but to mourn continually, or to feed our grief by artificial representions, is superstitious.  
7. To the instance of Jacob's worshipping the stone: the internal sense or touch of God's extraordinary presence, inspired his breast with extraordinary passion. And to reflect or exonerate themselves upon sensible circumstances, is altogether as natural to the fullness of those affections which proceed from supernatural causes, as to their fullness, whose causes are merely natural. The mere imitation of natural motions is always artificial, never natural. The imitation of such motions or external actions, as naturally flow from supernatural inspiration, is hypocritical; artificially Satanical. Howbeit the Romanist cannot so properly be said to imitate, as to invert Jacob's behaviour, whiles he seeks to raise his affections by saluting or adoring Images, or to transmit the affection which he so raiseth, to God or the Saints by Images of his own erection. This is in truth not to invocate but to conjure God or the Saints. The imitation (if so we call it) is as preposterous, as if a man should strive to prophesy or counterfeit visions by affecting to speak nonsense, because some Prophets in their visions have been reached beyond their senses. In fine, the scholastic ape, while he exactly imitates his master Satan that sets him a work, and his manner of worshipping God by Images, hath the same proportion to Jacob's worshipping (which he pretends for his warrant) that the voices or motions of bodies assumed by wicked spirits, have to the vital motions or speeches of living men. The one move themselves as the spirit which God hath implanted in them directs; the other suffer such motions as malignant spirits put upon them. The old Saracens adoration of a stone, may with better probability be justified by Jacob's example, than the usual worship of Images in the Romish Church.  
8. Many passages in the Fathers though cruelly racked by the Romish Church, will reach no further than the former instance in jacob. Adoration, in many of their languages, is no more than decent salutation. The phrases (as Vasques observes) are with them indifferent, nor were they solicitous in what terms they expressed those expressions of their love or reverence unto those visible objects, which had affinity with their extraordinary passions, or peculiar reference unto God or Christ; as knowing the respect, which they tendered, to be void of superstition when it flowed only from abundance of internal affection, or was drawn from them upon special impulsions. They did not affect submissive salutation, or that emphatical expression of their affections which they often used, as a part of religious duty or daily worship, but as a point of decent behaviour. And decent behaviour doth change the subject only, not alter its own nature or form, whiles it is used in matters sacred. Nor is the habit of civil compliment or good manners such an unhallowed weed, as must be laid aside when we come into the Sanctuary, or into places sometimes graced with their extraordinary presence, whom we reverence for their Religion and piety. The use or frequency of it notwithstanding must be limited by just analogy to the known or approved use of it in matters civil.   

CHAPTER XXXVI.  
The Arguments drawn from Jacob's fact, and the like examples answered by Vasques himself in another case, and by the Analogy of civil discretion.  
1. WIth what secret joy or exultation, the undoubted sight of our Saviour's sepulchre, of mount Tabor, or like sacred Monuments would feed my soul and spirit; or in what external testifications the abundance of these internal dispositions would vent themselves, I cannot tell, until I have just occasion to try them. But my heart (I am persuaded) should not afterward smite me much, if, upon our first meeting, I saluted them in such a manner as did I daily repair unto them, with purpose to tender them the like salutations, or to invite the former affections or exultations by kissing or bowing to them, would convince my conscience of transferring the honour of God, to stocks and stones. The most learned amongst our Adversaries whiles they seek to give satisfaction to our objections, are enforced, to acknowledge not only the equity of this liberty, which we grant, but the necessity of the restraint (which to their prejudice) we make; from the authority of a story more canonical with them then with us. For Mordecai to have bowed his knees to a mortal man was not (even in Romish glosses upon God's Laws given to the jews) altogether unlawful. Nor did Haman desire to be adored Cultu latriae, though some 
* Alanus Copus, Thomas Aquinas, Lyra, etc.  Romanists for want of a better answer have been put upon this shift. But their dreams 
* Vasques lib. 1. de adorat. disp. 5. cap. 3. num. 156. etc.  Vasques hath very well refuted. First, because Assuerus himself never affected this kind of honour, and Haman could not be so foolish, though so impious, as to exact greater honour than had been done unto his sovereign. Secondly, because Mordecai protested his readiness to do Haman greater honour than was exacted, so his people might have been preserved or advanced by his dejection. Yet to have honoured Assuerus himself, or any mortal man, with divine honour, had been such an open wrong unto the God of his Fathers, as Mordecai would not have done for prevention of any mischief that could have befallen his people. However; if the protestation of his readiness, to kiss the soles of Hamans' feet, upon condition the state of his people might be thereby bettered: what truth is there in his pretence that being a jew he durst not bow his knee to Haman, lest by so doing he should transfer the honour of his God to a mortal man, specially seeing the safety of his nation was at that time so deeply endangered by refusal of worship which had been tendered by his religious ancestors not only to Kings and Prophets of judah, but even to heathen Princes. To this scruple 
* Vasques ibid. n. 158.  Vasques out of Cajetan hath made answer very appositely for Mordecai and for us; Noluit illud signum honoris praebere, quia indignum ei videbatur, ut solum reverentiae civilis gratiâ, nisi magnâ aliqua causa exigente, homini quotidie signum illud exhiberetur, non quòd lege judaioâ id prohibitum esset, sed quia ex communi consuetudine non nisi magnâ aliqua ex causâ regibus et principibus illud signum exhibebatur: sed soli Deo tanquam supremum communiter erat reseruatum. Atque hac ratione dixit Mardochae us, Timui ne honorem Dei, id est signum quod consuetudine populi nostri, dei cultui applicatum est, in hominem transferrem. The brief or abstract of his reply is this: The sign of submission which Haman exacted, was usually tendered only unto God; to Kings or Prophets or others in preeminence very seldom, and upon special occasions; as in testification either of unusual sorrow, or of thankfulness more than ordinary. The truth of his observation is apparent out of ruth's behaviour to Boaz, of judeths to Holofernes, of Abigails and Mephibosheths' to David, and of the Captains to Eliah. 4. King. 1. And albeit Haman was bend to do the jews an extraordinary mischief for Mordecais sake; yet Mordecai had no opportunity offered him by divine providence to prevent it by submission of himself to Haman, but rather by standing out against him. In this general then, Vasques and we well agree, that such external worship as upon special and rare occasions may be lawfully exhibited to some creatures, becomes idololatrical by use or continuance, without concurrence of like occasions. The issue which we desire to join with him and his fellows, from these grounds, shall be this First, whether the homage, which they do to Images be not in itself much greater, and, in respect of many circumstances, far more solemn than Haman required of Mordecai? Secondly, whether the exhibition of it in God's Temples be not more frequent and usual, than Mordecais occasions and necessities of saluting Haman could have been in Assuerus Court? Herein only they truly follow Mordecais example, that they seldom or never communicate God's honour to secular Princes; but on stocks or stones they usually bestow all the signs of submission or other solemnities that can be appropriated to God's service.  
2. The strict tenor of God's commandment, and that significant character, whereby he expresseth his special observance of men's demeanour in this point, evidently condemn the Romish Church of abominable Idolatry; yet in my judgement it doth no way prejudice the performance of such external respect, or such testification of reverence unto true relics of Saints, or uncouth places (sometimes extraordinarily graced with God's presence) as jacob tendered unto the stone. We ought in these cases to moderate the impulsions which their sight would procure, by the analogy of that liberty, which discretion and good manners grants us in other points, wherewith the occasions of Idolatry have most affinity. For Idolatry is but a spiritual fornication or adultery. Now there is no man of discretion, though otherwise more jealous than he hath just cause, but will permit his wife to salute his friends upon special occasions, or at first meetings after long absence. But suppose a wanton, upon this liberty, should presume to continue the same salutations evening and morning, or most hours of the day, for a month together, and plead her excuse from the analogy of Romish Catechisms in cases of conscience concerning spiritual adultery, thus; Sir, I thought I might as freely kiss my friends and yours, at one time, as at another; at all times, as well as at any, so long as I kiss them only with kisses of love and kindness, not of lust and wantonness. Would this distinction give just satisfaction to any husband, no farther jealous than he hath occasion? I think no jesuit would rely upon it, if he should be detected to be thus over familiar with another man's wife of better spirit. And yet in express denying the equity of this apology, they implicitly grant that their mother doth presume farther upon the patience of the Almighty (who in this case hath protested his especial jealousy) than any secular Strumpet dare, upon the patience of her loving or doting husband. She hath done all the works of a presumptuous whorish woman, building her high places in the corner of every way, and making her high places in every street, and hath not been as an harlot that despiseth a reward, but as a wife that playeth the harlot, and taketh others for her husband 
* Ezek. 16. ver. 31, 32. . She is contrary, Other harlots receive rewards of their lovers, which for the most part repair unto them. She compasseth sea and land and rangeth through all the Courts of the great King's dominion, with gifts in her hand to entice, with the sacrifice of praise and hymns in her mouth to enchant the chaste and loyal servants of her Lord unto her lust. And being deprived of their company prostrates herself, evening and morning, all the hours of the day and night, unto carved Images of both sexes; with whom her Lord and husband hath so strictly forbidden her all familiarity. And yet, in pride of her whorish cunning, presumes she is able to blear that allseeing eye, unto whose brightness light itself is in comparison but as darkness; to whom the most secret corners of darkness shine more clearly than the noone-light doth unto us; if she have but leisure to wipe her lips with this distinction, I did kiss thy servants, unto whom I prostrated my body, only with kisses of dulias, not of latria. The sent of dead corpse cannot draw the Vultures half so far, with such greediness, as every unsavoury tale or ridiculous wonder doth her children, to feed their souls with the sight of counterfeit and putrified relics. The wisest of her sons are now become so foolish, as to publish with their mouths, what she had long since said in the pride of her heart: Tush God was a jealous God in the days of the Synagogue his former wife, which wanted discretion and proved unfaithful: but this his new Spouse, our holy mother the Catholic Church, is more wise and gracious in his eyes, able to warrant whatsoever is done by her appointment; she knows how to humour and please her loving husband, who is not like man that he should be jealous of her carriage, that means no harm & cannot behave herself amiss, though, to unfaithful eyes, she may seem outwardly to do as wantoness do.  
3. God indeed is never jealous as men are, without grounds of just occasion, yet more tenderly observant of his spouses' demeanour in this kind, than any husband is of his wives; because he knows (as by his law he would give us to understand) that familiarity or dalliance with strange and wanton lovers, is not so powerful to corrupt the weaker sex, as kissing or solemn salutations of graven Images, is to pollute the wisest souls, or to inveigle the strongest faith. And unless we knew he had determined to confound the wisdom of the wise, it would seem more than miraculously strange, how such great scholars as are the Jesuits, should be ignorant, that the visible exhibition of Christ in the flesh, makes all service of graven Images more abominable in the Christians, than it could have been in the jew. It is a truth sealed by the new Testament as well as by the Law, We heard a voice, we saw no similitude besides the engraven Image of God's substance, by whom, though he speak most plentifully to the world, yet spoke he nothing concerning Images. Neither is there any instance or matter of fact in all the new Testament, that can be pretended for worshipping Images or other visible creatures, with such show of probability, as the former instance of jacob may be. But whether jacob did only worship God, praesente lapide, or whether he did in some sort externally worship or coadore the stone with God; or whether he did make unto himself such sensible attestation of his solemn vow, by anointing the stone, and erecting it into a pillar, as we do of our solemn oaths by kissing of the book: I leave it to the Reader; though for mine own part I like this last form of speech the best. But however men's opinions may vary concerning the form of speech, the matter most to be considered by all (which seems to me a truth unquestionable,) is this: If the wisest or most circumspect man on earth should worship God in every place, after the same manner (for every circumstance) that jacob did God in Bethel; or, if the most accurate Anatomist of his own thoughts or affections, should take every stone into such consideration, whilst he worshippeth God, as jacob did that stone: He should become a gross Idolater without all help from any distinction, wherewith the Romish Church can furnish him. The truth is, that jacob did so worship God in the presence of the stone, as his posterity were bound to worship him before the Ark of the Covenant. Both worshipped him in or by those creatures, after such a manner, as we may not worship him in any created visible substance, save only in that created substance wherein he dwelleth bodily. The manner of his presence (then) at Luz or Bethel, and in the Ark, were shadows or pledges of his inhabitation in the man Christ jesus; in whom, were he present on earth, we might and ought to adore God in such a manner, as would be sacrilegious to adore him in any other man or body.  
4. But it is the property of whoredom as well spiritual as carnal, to lead such as taste her baits with delight, like Oxen to the slaughter, without any apprehension of dangers approach, until death surprise them. Lot's mischance is become the Romish Churches perpetual heritage; she is so besotted with the grapes of her own planting, that she knows not what abomination she commits, nor with whom. Like an harlot drunk in a common Inn, or a frantic whore in an open market, she prostrates herself to every passenger, and sets open all the temples of God, whose keys have been committed to her custody, that they may serve as common stews for satiating the foul lusts of infernal spirits; whom she thither invites by solemn enchantments, as by sacrificing and offering incense unto Images. And finding pleasure in the practice, dreams she embraceth her Lord and husband, whilst these unclean birds, encage themselves in hers and her children's breasts.   

CHAPTER. XXXVII.  
Whether granting that it were lawful to worship such Saints, as we undoubtedly believe to be true Saints, we might lawfully worship such as we suspect to be no true Saints.  
1. IF to honour true Saints and heirs of bliss with prayers, temples, sacrifices, and vows, be Idolatry; we shall want terms to express the abomination of their sacrilege, in performing these points of service unto such as the world hath either no warrant to account members of Christ's mystical body, or just reason to suspect for sons of darkness. In doubtful cases of this nature, some honestly minded Romanists used to conceive their prayers with such conditions as the Frenchman did his to S. Cuthbert, Si sanctus sis, ora prome, If you be a Saint, pray for me. It was a desperate resolution, better befitting an impudent Monk, than Sr. 
* Sr Thomas More in his Treatise of Invocation of Saints.  Thomas More, to censure this caution of scrupulosity, or to reject it as no less superfluous or unmannerly, than this form of request unto one of our living neighbours; If you be an honest man, I would request you to remember me in your prayers; if not, I will not trouble you. The good Gentleman was out of his element, when he wrote controversies in Divinity; for he would have sooner taken an Apple in stead of an Nut at a banquet, than have judged two cases of civil justice, so dislike, as these which he here brings, by one and the same rule of law. There is no man honestly wise, but would sooner request his prayers whom he knows to be dishonest or of irreligious life, then bear a solemn testimony of his honesty or religion. Mutual prayer, is a duty enjoined us while we live together▪ the practice of it, is the best mean to make bad men good, and good men better. But men deceased, whether elect or reprobates, are uncapable of amendment, either by our prayers for them, or theirs for us. Nor do the Romanists enjoin us to pray to supposed Saints, with purpose to increase their happiness, or, as if they stood in need of our devotions. To pray for any whom it is lawful publicly to pray unto, is by their doctrine a foul disgrace unto the Saint; a point of infidelity in the supplicant. Praying to Saints is by their opinion on our part a duty or tribute wherewith we are bound to honour them: their prayers or intercessions for us, are Princely favours or graces which must be sought, not as acts of debt or mutual duty, but by religious service and supplication. Now, admitting it were lawful to supplicate thus unto S. Peter, or unto others whom we believe and know to be true Saints; yet, in public liturgies, to offer up our prayers and vows upon our knees, either in honour of those with whose lives and deaths we are altogether unacquainted, or of those whom we suspect to have lived and died not so well, as we could wish to do ourselves, is a sin, so much more grievous to good consciences, than bearing testimony upon oath for men's positive honesty whom we know not; as stealing of treasure out of the Church is in respect of simple theft or burglary. Testimonies given upon oath require certainty of sense or experiment; and tendering of prayers as a tribute or honour, or in testification of our religious respect, requires certainty of faith, that the party to whom they are tendered, is worthy of them.  
2. The ground of this difference between praying to living men, and praying to deceased Saints, (which the superstitious Doctors seek to conceal from the simple) may very well be gathered by analogy of 
* Bellar. l. 3. de Sanctor. beatitud. cap. 9  Bellarmine's resolution in another point of their service. Promises (saith he) religiously made to living members of the Church militant, are but promises: but so made unto Saints or members of the Church triumphant, they are truly and properly vows. His first reason is, because a vow is but a promise unto God, and our promises unto Saints are liker our promises unto God than unto the promises, which we make to mortal men. For, as that which we promise unto God, is unprofitable unto him, but profitable unto us, and is tendered only by us in sign of honour and thankfulness; so whatsoever we promise unto Saints, it cannot profit them but ourselves. Their happy estate stands in need of nothing that is ours; all that we offer and promise them, is in testimony of the honour which we owe them, or in sign of our thankfulness to them. But performance of our promises, either is or may be profitable to living men, because mortality stands in need of many things. Secondly, the Saints can have no title to our vows, Nisi quatenus sunt Dij per participationem; but in as much as they are Gods by participation. Now we know the Saints which reign with Christ to be such: but that such as live with us, are partakers of the divine nature, we may hope well, certain we cannot be. Thirdly, the Saints in heaven are happy, glorious, the sons of God, Gods by participation, because they are confirmed in their estate, and are not subject to change or Apostasy; to both which all in this life having their bliss and glory rather in spe than in re, are (in his judgement) still obnoxious. From these resolutions we thus infer. If promises, than the prayers which we make to Saints, have greater affinity with the prayers which we make to God, than with our request to living men, that they would pray for us. To speak properly, we pray men, we do not use to pray unto them. But as unto God, so unto Saints, men of the Roman Churches catechising use to pray, & that solemnly, because they hold them Gods by participation. Now as we might not worship our redeemer Cultu latriae with divine worship, unless we were by faith assured that he were truly God: so admitting the invocation or worshipping of true Saints Cultu Duliae, were warranted by the word of God; yet might we not worship any with this kind of worship, without like certainty of faith, that they are Gods by participation, or heirs of glory. Had this great Clerk been mindful, in his third book concerning the worshipping of Saints, of what he had said before in the first, he would in wisdom have concealed these conclusions. Or if he had in the first book foreseen the necessity of this resolution concerning vows, shame would have made him disclaim the practice of praying though privately unto uncanonized Saints, whose lawfulness, he there maintains by the same plea, that Sir Thomas More used; Oramus viventes etiamsi nesciamus esse Sanctos, cur non defunctos quando maiori ratione confidimus esse sanctos, We pray living men to pray for us, albeit we know them not to be Saints; and why not men deceased, whom we may on better reasons hope to be Saints; though this we may not do in public Litanies and sacred Service? Now; they may not invocate such Saints in public Liturgies, because the Church hath forbidden it, otherwise Nazianzens Prosopopaeia, in his Panegyricke to Basil or Athanasius might have been a sufficient warrant to have conceived a public hymn in the same form. But (as I said) we pray living men to pray for us, as we are ready to do for them; we pray not unto them; we give no solemn testimony of their sanctity, whose sincerity we mistrust; though this were less sacrilegious and dishonourable unto God, then praying unto them whom we know not to be Saints, albeit to pray unto known Saints, were no sacrilege. For what preposterous partiality is this? that God must manifest his right to supreme honour by his works of creation and providence; that our Saviour which died for us, must plead his title to the like, by miracles, whilst he lived; by his resurrection from the dead, and glorious ascension into heaven: and yet men that were subject to the same passions as we ourselves are, must be worshipped after death, with such worship as is more like to the honour which we owe to God, than any respect or reverence, which is due to the best man living; and all this without any evidence of their sanctity, or just proof of their right unto such obsequies.  
3. The infinite extent of this Idolatry with suspicious Saints in times past, is so well prosecuted by many, that it needs no long declaration. No jesuit will take the defence of the Churches practise upon him. For reformation of such palpable abuses as no distinction can salve, all of them plead a necessity of having Saints canonised, that is, of having their supposed incorporation into the Church triumphant authentically published, and their worship authorised by the Church, whose testimony may ground certainty of faith. Bellarmine tells us a story, out of Sulpitius, of one that was worshipped for a Martyr, whose soul notwithstanding made his appearance before St Martin, (who suspected the service as unlawful, because not warranted by tradition of antiquity,) and ingenuously confessed that it was the danmed ghost of a certain robber, which had been sentenced to violent death by course of law. And Pope Alexander the third checked some of his time, (nor were they altogether without blame) for adoring one as an holy Martyr, which had been slain in a drunken fray. But granting this story of St Martin to be true, unless there be some authentic judges to determine, which are true revelations, which not; the doctrine of praying to Saints, being indefinitely allowed, it is altogether as likely, that many thieves might be worshipped upon false or pretended revelations, as that the worship of one thief should be recalled by revelation made to St Martin. Hath the Pope then passed this infallible censure upon all the revelations that have been in this case pretended? or taken other order to secure the world from all possibility of imposture? If he have, we would desire to be acquainted with his determinations. In the mean time, we will inquire first whether the disease without some sovereign medicine be not alike dangerous in Rome-Christian, as it was in Rome-Heathen? Secondly, whether the medicine pretended by Rome-Christian be applied according to her own prescriptions? Thirdly, whether so applied it be not more deadly than the disease?   

CHAPTER XXXVIII.  
Rome-Christian as vain and foolish in making imaginary Saints, as Rome-Heathen in making false Gods.  
1. THe solemn worship of 
* See Section 3. cap. 18 par. 7. etc. and cap. 21. in the two last Parag.  local Saints, did either first begin or multiply its first beginnings throughout these parts of the world with the inundation of Barbarians, as the Reader may gather out of Gregory of Towers, and Beda, etc. Nor would I deny, that many of these late converted Paynims prayers to God, though conceived out of an opinion of the Saints mediations, were often heard; as the ancient Romans, though their devotion were clad with Idolatry, as bones with flesh, were often rewarded with such temporal blessings, as God in justice denied to other Idolaters, less devout in their kind. The Carthaginians might have sacrificed unto Fortune for victory, or unto storms and tempests in their distress, with worse success, than some Roman Generals did, because their respect or esteem of divine power & providence indefinitely considered, was not so good. So might those prayers of the French Kings tendered unto St Martin, be sometimes better heard, than the prayers which their enemies made unto their Gods. All this notwithstanding being granted, the decrees of solemn honour to their Images might be as Idolatrous as Rome-Heathens erection of Temples unto fortune or storms. In opposition to Atheism or irreligion God usually accepts devotion though tainted with superstition. And unto this case, I will reduce those prayers which that devout Virgin (whose chastity 
* Nazianz. in orat. pro Cypriano.  Cyprian, before he was a Saint sought to expugn by help of magic) presented to the Virgin Marie in extremity of conflict with foul lusts. That prayers thus made, out of ignorance, whether to Saints or false Gods, have sometimes found success, is to be ascribed to the abundant mercy of the true God: to continue the like practices, upon these experiments, is the fruit of man's superstitious impiety, and hath been the mother or nurse of much Idolatry.  
2. As Fortune upon experiments of good success in doing her service had more Temples in Rome than any other God or Goddess: so the blessed Virgin upon such relations as this of Nazianzen concerning the forementioned 
Compare this practice in Rome-Christian with the practices of Rome-Heathen. Sect. 3. cap. 17. par. 2, 3, 4, 5▪ etc.  maid, hath been presented with more Ave Maries by maids and women (and that with better devotion) than God with Pater nosters. Though the lawful honour which was given to her redounded to God's glory: yet in honouring her more than him, they dishonour him more, than if they adored fortune whom they cannot dishonour, because she is not: but the blessed Virgin they much dishonour in honouring her as a Goddess, or a compeer of God; and her dishonour is by their own confession God's dishonour. But as to pray to her, suits best with women's desires; so other perplexities or conditions of life had peculiar Saints, to symbolise with them; whose respect upon particular occasions or exigences, will (from the temptation before mentioned) be much greater than Gods, if their invocations may be permitted. From this opportunity did the multitude of Rome-Christians local Saints exceed the number of Rome-Heathens topicke Gods. Thus as Rome-Heathen had a Goddess for corn before it was sprouted, another for it after it was come up, a third for the straw, a fourth for the knot, and a fifth for the ear; so hath Rome-Christian one Saint for this part of man's body, another for that; one for the pestilence, another for fevers, one for toothache, another for pain in the side, etc. And would not men, women, or children, deeply affected with these bodily grievances, pray as heartily and vow as devoutly to their supposed patroness as unto Christ? It is usual with merry companions, when they hear gamesters pray for good luck, to say; God was never good player at cards and dice. Every man in sense of extreme pain, would be as ready to say; Christ I know is a good man, and hath experience of all infirmities, but we never read that he was so much troubled with the toothache, as S. Apollonia hath been, or with the side-ach, as S. Roccha. Hath not S. Sebastian upon these motives bereavest him of his titles for his cure of pestilence? An heathen that should read God's attributes of wounding and making whole, or Christ's miraculous cures of all diseases, albeit he neither believed one or other, would undoubtedly believe, that the hymns which have been sung unto S. Sebastian, had been consecrated to the Christians God and Redeemer; or they might well think that to avoid the censure of Paganism, the Papists did honour their Aesculapius under another name; or that out of envy to his universal skill in curing diseases, this Empyricke had been set up to eclipse his fame and rob him of patients in cure of the pestilence.  
Tu qui Deo es tam charus,  
Et in luce valde clarus,  
Sana tuos populos,  
Et à peste nos defend:  
Opem nobis hanc impend  
Contra morbi stimulos.  
Thou who art a God so dear,  
And in light exceeding clear,  
Health unto thy people bring,  
Us from pestilence defend:  
Aid unto thy people send,  
send diseases that them sting.  
3. Experiments registered in the Records of Antiquity pretended against us, will confirm our observation, that as Conquerors usually change the names of Towns and titles of Regiments, with whose emoluments or real titles they grace their followers: so the 
* Quare tum primùm illuxit, & invaluit splendour Christiana pietatis, Tolosani proceres ●ectorio inaurate speci●sum fanum, antea Palladi dedicatum, Maria Virgini consultissimè transcripserunt: tum quia Pallas virgo ex jovis paremis cerebro nata finga●ur, tum quia consilio & opibus abundè fortunet mortales, & Maria virginitatem naturae obstupendam etinuit, & in Dei Opt. Max. ment ante solemn & tempora versabatur, & aurean nobis aetatem prorsus reduxit, ac pariu m●rifico miseros agrosque prosperavit. etc. Forcat. lib. 1. pag. 32.  professors of Christianity having expelled the profession of Paganism, before their hearts were thoroughly cleansed from the relics of it, shared the dignities or signiories of the old Heathen Gods, amongst the Saints or Martyrs, which they best affected. Thus was the Temple of Pantheon, that is, of all the Gods, with the rights or honours due unto it, alienated by Rome-Christian to all Saints, whose service (by aequivalency) is celebrated as superstitiously by Rome Christian upon the day which we solemnize in the memory of all true Saints deceased. The lake in Cyrene, which had been Pallas her jointure and bare her name, was in S. Augustine's time bequeathed to S. Marry, and instead of Tritonidis Palus, named Mariae Palus, that is, of Pallas her lake, made our Lady's lake. Civil modesty would not suffer latter ages to make the blessed Virgin Patroness of Wantoness; therefore was this part of Venus' honourable office, bestowed on Marie Magdalene, 
See Chap. 28. par. 1. A ut maris stella.  and on one Afra; but Venus' regency over the Sea fell to S. Mary's lot upon as little ground, I suppose, as the Heathens had to entitle Venus to it. 

a Apollinis delubrum Clodoveus quintus Francorum Rex, eiecto numine amoribus illicitis infamato, Virgini Mariae veri solis genetriciconsecra vit. Forcat. lib. 5. pag. 669.  Venus' orta mari mare praestat eunti  
— Tranquillum.  Venus (as thought the Heathens) took nature and substance from the froth of the Sea, and the blessed Virgin's name imports as much as a Sea or multitude of waters; and is enstyled in their Liturgies 
* Officium Beatae Mariae.  Stella maris. This will-worship begun upon these motives, did multiply Gods by subdivisions (occasioned from the diversity of sexes or other references) in as prodigious sort as the Heathens had done. If the goodman pray to Pelagius for the welfare of his Oxen, the goodwife would pray to S. Bride for the welfare of her Kine. S. Anthony's extraordinary and tender care over swine, could not content them without another peculiar & more immediate precedent of Sows. Their shameless and sottish vanity in this kind, is prosecuted at large by others; the Reader, if it be worth his contemplation, may view it with less pains than I can draw the Map or survey of it. Amongst others it is wittily set down by the famous 
* St David Linsey.  Knight of the Mount or Lion King at Arms, who for conclusion challengeth the Heralds of will-worship to blazon the difference, if any there were, between Heathenish and Romish Idolatry. He though as well skilled as any of his time in titles of honour, could descry no difference between their services.  
4. Rome-Heathen in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full growth of superstition made he Gods of the masculine, and she Gods of the feminine names of affections, as Pavor, Clementia, etc. Rome-Christian clothed imaginary Saints with form names, fitted of purpose to their humours which were to worship them, lest their merchandise should want chapmen. For humorous affection is always charitable to believe that hath real existence, whose imagination is pleasant. It would be hard for any Legendary to produce the warrant of any Writer sacred or ecclesiastic, why Vrbanus should be reputed a Saint. Horace, I think, is the most canonical Author he can allege, Faecundicalices quem non fecere disertum? Pleasant companions were to have a patron as well as others, and none so fit for them as Vrbanus. As a coat given by the Herald makes a clown a Gentleman: so this name devised by a writer of Legends, was matter enough for men so disposed to create a Saint out of it. Or perhaps some such, as they name in sports, had been killed in a drunken fray, and taken for a Martyr of his followers. But out of question some good fellows in mere merriment set up Gutmannus for the Warden of pudding-makers. The pedigree of many other solemnly worshipped in times past, and in some places (perhaps) at this day, cannot be derived from any real ancestors, but had names from the matters, whereof they are supposed precedents, as mammon in the Syriack and Plutus in Greek. In minds once wrought to this effeminate levity and credulity, the very sight of emblematical or hierogliphical devices would make impression of real Saintships. Unto this topicke we may refer the raising of S. Christopher or mounting of S. George. Both in some Countries had been adored as Gods, though but men of the Painters or Heralds making. That most natural branch of superstition which had spread itself, like the Vine amongst the Heathens (exemplified heretofore in Balak) did recover sap and leaf again in greater quantity in the Roman Church. The prayers which the blessed Virgin either could not hear, or would not grant at Winchester, were so effectually heard at Walshingham or Loretto, that the Lady of Winchester, Walsingham and Loretto did in vulgar esteem, differ as much in person as these Towns did in place, and were conceited to emulate each other no less, than as if they had been Ladies of divers families in the Princes Court.  
5. This leaven of Gentilism, which had thus diffused itself through the Romish Mass, or the Romish Churches pretended service of God, and thus shared his heavenly regiment amongst the Saints; (as Conquerors do the Lands which they conquer, among their followers) making them not proprietaries only, but in a sort absolute Princes within their Territories, and God only a titulary Monarch of the whole or proprietary in some principal parts; after it had thus wrought downward did in the issue reflect upward. The intellectual conceit of God's proper attributes, their prayers immediately directed to the Trinity, to the Godhead or Christ, were tainted with a spice of that sorcery or vain observance, which was before observed in the Heathens. Some of their Liturgies argue as great a confidence in altering Gods attributes in their supplications, as Balaam did in the change of places for his sacrifice. Of four or five Litanies, which the Church of Ravenna had in S. Gregory's time (but more corrupted since) all now abrogated, not for any superstition but for conformity to the Roman Church, this here following was doubtless the best; because the writer of that History would not have the pattern lost, and the beginning is good, but all the rest nought. 
Creator mundi Deus, miserere nostri. 
Hieronymus Rubeus in his History of Ravenna.   
Pater de Coelis Deus, miserere nostri.  
Fili Redemptor mundi Deus, mis: no:  
Spiritus sancte Deus, mis: no:  
Trinus & unus Deus, mis: no:  
Rex regum mis: no:  
Rex exercituum mis: no:  
Archangelorum aeternitas mis: no:  
Bonitas Patriarcharum mis: no:  
Charitas sacer dotum mis: no:  
Divitiae Prophetarum mis: no:  
Electio Apostolorum mis: no:  
Fides Martyrum mis: no:  
Gloria Confessorum mis: no:  
Haereditas Levitarum mis: no:  
just Iudex mis: no:  
Charitas Potestatum mis: no:  
Lux Gentium mis: no:  
Misericordia captivorum mis: no:  
Navigantium gubernator mis: no:  
Orphanorum pastor mis: no:  
Pacis conditor mis: no:  
Qui es indultor, mis: no:  
Remissio peccatorum mis: no:  
Sanitas infirmantium, mis: no:  
Tutela virginum, mis: no:  
Consolatio viduarum, mis: no:  
Excitatio mortuorum, mis: no:  
Initium saeculorum, mis: no:  
Zelus & corona Martyrum, mis: no:  
Salvator totius mundi, mis: no:  
Pacem & concordiam da nobis, Domine.  
Sancta Maria, mis: nob:  After a Catalogue of particular Saints and Saintesses first invocated by their proper names, and afterward by way of an universal conclusion made up out of the induction of particulars, 
Omnes Sanctae virgines Dei interced:  
Omnes sancti & sanctae deae interced:  They return again to Christ and rank his attributes in a short rhyme: 
Christ fili dei vivi, mis: no:  
Tu es Deus omnipotens, mis: no:  
Qui in hunc mundum venisti, mis: no:  
Qui pro nobis flagellatus fuisti, mis: no:  
Qui in cruse pependisti, mis: no:  
Qui mortem propter nos accepisti, mis: no:  
Qui in sepulchro iacuisti, mis: no:  
Qui ad inferos descendisti, mis: no:  
Qui tertia die resurrexisti, mis: no:  
Qui in Coelos ascendisti, mis: no:  
Qui Spiritum paracletum in Apostolos misisti, mis: no:  
Qui sedes ad dexteram Patris, mis: no:  
Qui venturus es iudicare vivos & mortuos et seculum per ignem, mis: no:  
Miserere nobis Domine, miserere nobis:  
Kyrie eleison.   
6. Whiles I read these and other Litanies used by the Romish Church, I cannot but congratulate the wisdom and moderation of the Church wherein I was borne and baptised; which hath so well extracted the spirit of primitive devotion from the grossness of later and declining ages superstition. These admitted new Mediators into their Liturgies, with as great facility, as our corporations do strangers, (whom they would have graced) into their fraternities, or as Universities do Students into their Registers. Gregory the Great had crept into this Litany of Ravenna, (as mine Author thinks) after his death, but it seems they had allotted him his place whilst he lived; otherwise they might, without offence unto posterity, have set him below S. Hierom and S. Augustin. Our Litany, as it admits no compeers with Christ, no secundary Mediators or Intercessors; so it useth no interpellations of him or any person in the Trinity, but such as well becomes the sincerity and gravity of orthodoxal devotion. Howbeit, the next point I am to prosecute, is the ill success, which the Romish Churches intended reformation of abuses in praying to Saints hath found, not the good success of our own: of which in this place I have no more to say, save only; The Lord of his mercy grant, that we may be as well inwardly as outwardly conformable to the good orders which our religious Ancestors have prescribed.   

CHAPTER. XXXIX.  
That the medicine pretended by Rome-Christian for curing the former disease, did rather increase than assuage it.  
1. AS ordinary Bishops have their distinct diocese without which their pastoral staffs cannot reach: so some Saints were particularly honoured in this or that Province, not in others. Every Bishop, by custom more ancient than the Romish Religion which now is, might have enjoined his flock to do homage unto Saints of his own erection; though to bind the whole Church unto the service of any hath been an act of ecumenical jurisdiction, ever since this custom came up. But to permit the same liberty to every Bishop within his Diocese, which the Pope challengeth over the whole world, seemed too much unto later Popes. For Alexander the third and Innocent the third, seeing the abuses which grew by this licentiousness, made a restraint that none after their times, should be enroled in the Catalogue of Saints or worshipped, though in some particular Country or Province only, without the approbation of their successors. So approved, it was a point of sacrilege to deny them solemn worship, or doubt of their admission into the Church triumphant. To invest the souls of men deceased with robes of glory, is by this reckoning but an exercise of the same authority, which gives Bishops their palls: we will suppose so. But did Basil, Ambrose, Hierom, Austin, Gregory the Great, or others adored for Saints by the Catholic Church Roman, attain to this dignity by any Pope's donation? Were they as solemnly canonised as S. Bernard, S. Thomas Becket, S. Francis, S. Dominick, S. Thomas of Aquine, or some others that died since Innocent the second? If they were not; either the Pope's approbation is nothing worth, or S. Francis and S. Dominicke are so much better Saints, than Hierom, Ambrose, or Austin, as it is worth. Or were these men of such extraordinary worth that they needed no Papal testimony? Rather to affirm this were to deny the Pope's Supremacy: a point of greater danger in Rome, than to say in England any could be made Dukes or Earls without the King's Majesty's consent or approbation. How then came these reverend Fathers by such honour, as hath been done unto them for many hundreth years by the universal Church? More by custom than by express law or solemn warrant. 
* Bellar. de Sanct. beat. lib. 1. cap. 8.  Bellarmine out of Aquinas, prima secundae quaest. 97. Articulo 3. gives us to understand, that as customs in other cases have the force of laws, from the tacit consent of the Prince (without which they have no force at all; but rather antiquity of error and continuance of corruption:) so the worship of Saints though brought in by the general custom of particular Churches, hath just force and authority either from the express or racite approbation of the Pope. He is the sole spiritual Monarch 
* Bellar. ibid. . I have often read it (though I never believed it,) that the visible head of the Church speaking ex cathedrâ, cannot err in matters of faith: but I never suspected it had been any where written what now I read in Bellarmine, that the body of the Church cannot err in matters of fact, made public only by example and custom, (whose original is more hard to be found out than the head of Nilus) if it shall please the Pope to be silent or not to pronounce against them ex cathedrâ. But we must cease to be men, before we can believe his Holiness to be such an omnipotent God, as can make all them Saints whom the people throughout most Churches have made choice of for their Patrons. Such abuses as bad custom had brought into some places about the time of Alexander the third, might, for aught we know, have overspread many Churches in times before.  
2. But if the Pope's approbation be sufficient to warrant the public adoration of Saints, Alexander the third was two ways too blame. First, in seeking to reform the abuses or bad customs of most particular Churches; seeing these by his connivance would have been no abuses, or by his approbation lawful services. Secondly, in so applying his medicine as there was no likelihood but it should rather exasperate, than assuage the present disease or prevent future contagion. For how far did he restrain the people from wont superstition? Did he prohibit all men to present their devotions upon their knees, or to vow pilgrimages to any that were not canonised by him or his Successors? No; in that the words of the Decree expressly forbid all public worship of Saints not canonised; the Interpreters gather, it was his purpose to allow them private worship. They may yet have household Saints of their own choosing, to whom they may tender all the points of religious obsequies hitherto mentioned, not in secret only, but as many looking on as lift, so it be not in the open Church or in solemn service. For public worship, (such as in that Decree is only forbidden) is not opposed to secret or private worship, where none besides God and good friends be present. The prohibition of it, unless the penalty be great, and the enquiry strict, licenceth any worship, that is not tendered in the name, & as the institution of the whole Church. Now, as Printers sometimes gain more by forbidden books, then by such as are authorized for public sale: so hath the devil found opportunity to enlarge his service, by this unseasonable restraint of it. The universal prohibition to worship any for Saints in public Liturgies that were not canonised, hath, by a kind of Antiperistasis, intended the people's superstitious bent to worship more private Saints than otherwise would have been thought on, with greater devotion in their chambers or private chapels, than if their open service had been authorized in Churches. A man may take a deadly surfeit as well at home as at a public feast; and spiritual surfeiting or drunkenness being the disease, which Pope Alexander sought to cure, his prescript was no better, than if a Physician should strictly charge an intemperate glutton or drunkard to be abstemious at great feasts abroad, leaving him to his bellies discretion, at his own Table or amongst his companions in private meetings.  
3. This our judgement (by these Analogies) upon Pope Alexander's successelesse medicine, wants not approved experiments. For the intolerable abuse of submissive servitude to a numberless rout of base & obscure private Saints, was never greater, never more rise than in the ages between the reformation pretended by Pope Alexander, and Luther. And (it seems) the 
* Sess. 25. de Invocatione.  Trent Council was partly of this mind, in that to Bishops within their Dioceses, it leaves more authority in judging of miracles, in admission of new relics, in setting up new fashioned images, than the former decree (by Bellarmine's interpretation) did. Yet if any doubtful case, or questionable abuse of greater moment, should any where happen: the consent and advise of the Metropolitan and other neighbour Bishops must be demanded in a provincial Synod, before the Bishop of the Diocese take upon him precisely to determine one way or other; always provided that no novelties or rites, before unusual in the Church be established before they know his Holiness pleasure.   

CHAPTER XL.  
That the medicine on which the present Romish Church doth now rely is worse than the disease itself. That they make the Pope a greater God than the Heathen did any other God besides jupiter.  
1. FRom this positive decree we may infer, that not all their private doctors only, as Valentian and Bellarmine in the name of the rest avouch, but their whole Church representative, the Council and Pope, jointly agree in this conclusion, Whatsoever religious rite or form of worship is once approved by the Pope (thus consulted) may not be suspected of superstition, etc. And when the Council professeth their desire, that all superstition may be abandoned in the invocation of Saints, the adoration of relics, or worshipping of images; their meaning was, as if they had prayed that the Pope would approve of whatsoever the people should publicly practise; for it is but another part of the former conclusion, that all whom he shall vouchsafe to canonize, may be lawfully adored by the universal Church in public and solemn Liturgies; so that to worship such, is now more necessary than it was before.  
2. Never had the infernal powers, since their fall, so just occasion given them by any creatures, of insultation and triumph at the wonderful success of their policies, as by these latter Romanists; who as well by Apologizing for their superstition towards the dead (whereof others have challenged them,) as by seeking to reform some gross abuses whereof themselves were ashamed, have been fetched over to commit more detestable and more blasphemous idolatry with living men, than any Heathen ever did with their deceased Heroics, with their false Gods, or true devils. Such as worshipped those beastly Roman Emperors, whom their Successors consecrated, were not bound to believe, nor could their Successors persuade themselves, that the Senate could not err, or do amiss in decreeing divine honour to them. That people not knowing what faith meant, did only as their chief Magistrates commanded them, nor did these command all throughout the Empire to be partakers with them in their idolatrous worship. But now to dispute whether the Pope do well or amiss in canonising men after death, whom he knew not living; is held a point of heresy or infidelity. His absolute infallibility as well in declaring who are Saints, as in determining what honour is due unto them, is pressed upon us as a Maxim of faith. And is not this to worship him with divine honour? That conceit which the old Romans had of their consecrated Emperors, came as far short of this divine excellency, which Papists imagine in the Pope, as the jews opinion of their Messias whom they expected should be a King, doth of that esteem which true Christians make of Christ, whom they adore as God. The superstitious knowledge, or rather the practical ignorance of the true God differeth no otherwise in Rome-Heathen▪ and Rome-Christian, than the ordinary knowledge of Christ in the old Testament and in the New. The idolatry of Rome-Heathen agrees with the idolatry of Rome-Christian, as the type or shadow with the body or substance.  
3. Bellarmine giveth Melancthon the lie for saying the Romish Church ascribes a divine power to Saints in knowing men's thoughts. I ask them, not knowing our thoughts, how can they know our petitions? No Catholic (saith he) did ever teach, that they know our prayers as they are conceived in our minds, but as they are in God, who reveals them to his Saints and Angels. He would not thus fiercely avert the imputation of the Antecedent, unless he knew the inference to be legal and unavoidable. To pray then to Saints, out of presumed belief that they know the secrets of our hearts, were by his confession to ascribe a divinity unto them, and to worship them with divine honour: plain idolatry. Therefore they pray unto them out of assurance that God who sees our hearts, acquaints them with our hearts desires. Yet that one Saint, that every Saint should by this means know every man's prayers, that is enjoined to pray unto them, necessarily supposeth a participation of that infinite knowledge, which is incommunicable. To see the secrets of man's heart, is one of God's peculiar titles. If Saints by enjoying his presence, enjoy this sight; no reason can be conceived why in seeing him they may not see all things that are in him, all that he sees. And so they shall not be only Gods, but (as was observed before) Gods Almighty by participation. But admitting that all such as enjoy God's presence do hear our prayers; I demand what ground of belief Roman Catholics can have that many whom they must pray unto, are partakers of God's presence? Only this; The Pope hath canonised them. But seeing the world is full of dissimulation and hypocrisy; seeing men are partial to give better testimony of such as they seek to prefer, than they can deserve: how can his Holiness know them to be true Saints, unless he know their hearts by better testimony than humane? As a Christian, he knows that only the pure in heart enjoy the blessed sight of God. But how can he so infallibly know, as becomes a Pope, whether such as lived in England, in Spain, in Asia, America, or other remote parts of the world, were pure in heart or but hypocrites? If he may err in this knowledge, the people must err in practice.  
4. Their resolution of this point comes to this final issue. Saints celestial see our hearts in seeing God. Roman Catholics see the integrity and purity of their hearts, whose faces they never saw, in the Pope or by reading his decrees. He stands as God to them on earth, as the true God is to the Saints in heaven. He knows as certainly who goes to heaven, and what they do there, as God knows what is done in earth. And out of this confident belief of his infallible allseeing spirit, his creatures pray to S. Francis, Dominicke, Aquinas, as unto secondary or intermediate Intercessors, with the same assurance of faith, that they do to Christ, as to their principal Mediator. And reason they have so to do. God Almighty hath said that Christ is in heaven; and the Pope hath said of Aquinas, Dominicke, or some other, they are in heaven. Thus like foolish Mariners or Fresh water Soldiers, after they had been long carried up and down with the blasts of vain doctrine, fearing shipwreck in the open Ocean of former age's idolatry, (and yet ashamed to return to the Haven whence they loosed, lest wise men should laugh at them) they put in at the jaws of hell for Harbour.    

SECTION V.  
Of the transformation of the Deity or divine power in his nature, attributes, word, or will revealed.  

CHAPTER XLI.  
Transformation of the divine nature doth issue from the same original or general fallacy, from which Idolatry and multiplicity of Gods was observed to issue, Chapter 17.  
1. AMONGST the Heathen, many, who did not altogether so vainly multiply their gods, did most grossly misfigure the divine nature or Godhead. The common root to both these branches of error, but from which the latter doth more directly spring and take more kindly, was proneness to conceive of matters heavenly and invisible according to the best form or pattern, which they had of matters visible or earthly. Now to be sole Lord of the whole earth, without consorts of like nature, would be a life (to the wisest and healthiest of men) most irksome. And the Philosopher out of a popular opinion, either of his own or times more ancient, makes competent store of friends or alliances, necessary supporters of felicity. Now as that happiness which in this life they hoped for, supposed friends or other contentments; so the common notion of the Godhead included in it a conceit of happiest life. jupiter himself, by whose provident care and magnificence, the security and good estate of all the rest was procured, and their necessities abundantly furnished, could not in their opinions sufficiently enjoy himself, or be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without associates. Hence they imagined such a corresspondency between him and other gods or goddesses of meaner rank, as is between the father of every family, his wife and children and other domestickes: or as is between the chief of every Tribe or Clan, and his alliance or dependants; or at the best such as is between Princes and the several orders of their Nobility. All the difference for the most part apprehended by them, consisted rather in the diversity of degree or order, than in any difference of nature. Parallel to their several notions of felicity (whether private or public) were as well the nature and attributes of the greatest God, as his manner of government proportioned. The form of celestial regiment was by most voices held Monarchical or Royal, because that by consent of Nations was esteemed best. Howbeit in as much as Tyrannical abuse of Kingly authority had made it odious, it seemed good to have it tempered in heaven, as it usually was on earth, by admixture of Aristocratical Subpeeres, by tribunitial inhibitions of fates, or intercession of other imaginary powers supposed as absolute for some particular purposes, as jove himself was for right disposing the universal Such as held external feature no small part of their felicity, imagined the Gods and Goddesses to be of most rare and admirable feature. But the belly had neither eyes nor ears, nor can it be pleased with pleasant sonnets though of feastings, or with fairest pictures of daintiest meats. Men pinched with hunger or ready to perish for want of looking to, have small desire of wealth or greatness, save only for bettering their fare or attendance. Such smell-feasts, as Homer was, or rather such as he sought to please, or set forth unto us, conceived the life of their Gods to be such, as themselves would have led, had they been in their place. The greatest part of heavenly joy seemed to consist in the quintessence of such delicates as they had seen or tasted, or in the magnificent variety of royal service. Not much better was the degenerate Iewes conceit of the sacrifice appointed by their God. For that reproof; [Thinkest thou that I will eat the flesh of Bulls, or drink the blood of Goats?] seems to argue a like faultiness in them of measuring the Almighty's delight by their own appetite.  
2. Others out of a Philosophical derision of high prized vanities or superfluities, transformed the nature of the Gods into that disposition, which liked them best. Vacancy from care was the body, innoxious merriment or recreation the soul of that happiness, which they affected as their portion in this life: the whole world was to them but a stage, wherein Princes and Statesmen served as Actors, the alteration of States and Kingdoms, but matter of Comedy to feed their fantasies and pass the time. Agreeable to this humour their opinion was, that the chief use or care the Gods had of men of best wit, place, or fashion was no other, than men had of Apes or Munkeys, or then great ones have of fools and jesters, or Lords of misrules; which kind of ridiculous creatures are ofttimes better kept and attended, then befits their quality, merely for their sport that maintain them.  
3. Such as had rightly valued the secret joy of contemplation in regard of all other contentments or solaces of mortality, rested secure they had done the divine nature no wrong, but grace rather, in admitting it to be chief sharer in this kind of pure delight. Aristotle thinks, that if the sweetness of that joy, which sometimes had reached his spirits, could be continued fresh and lively without interruption of contrary disturbances, defatigation, or satiety, it might make up so full a measure of felicity, as might well befit the principal mover, or supreme disposer of the heavenly Orbs, that is the supreme power, which he knew or did acknowledge.  
4. Out of the grossest speculations of heathen concerning God much matter of no vulgar consequence might be extracted. Howbeit the best of their wisdom was always mingled with folly, and the purest truth, that can be found in their writings, still detained in unrighteousness. As in that book De Mundo ad Alexandrum (ascribed to Aristotle by greater authorities of the ancient, then will easily be overswayed by noetericall Criticisms, or modern conjectures) how many passages be there consonant to Christian truth about the unity, the wisdom, and glory of the Godhead: and yet while he seeks to surpass himself in exemplifying the excellency of divine Majesty, he finally transforms it into the corrupt likeness of the Persian Monarchy. To reserve causes of principal importance to the Prince, referring others of ordinary moment to the inferior judges, was a point of wisdom apprehended by the ancient heathen, yet quickly assented unto by Moses, the man of God and chief governor of his people. This advice, which he followed upon necessity, was afterwards entertained by secular Princes as the mother of ease or nurse of pleasure; by many improved to the maintenance of their Majesty. The author of the former book could measure the Persian Monarch's greatness by multitude of subjects and amplitude of dominions. But to match these with an equal extent of provident care for the good of most particulars, was to diminish his pomp or glory; a great impeachment to his happiness. Glorious and happy he rather seemed in this, that having the absolute command of so many, he needed to trouble himself with the governance only of some few Provinces, by nature more choice and delicate, much beautified by art, as so many pleasant gardens to entertain his royal presence with variety of delight. The charge and oversight of others, affording less solace and more toil, was assigned to Vicegerents; whose accounts (if called they were at any time to account) were as speedily dispatched, as the brief instructions for their proceedings were given. This overprizing the contentments of Monarchical life, whose practice could plead no warrant besides the limited perfection of humane excellency, occasioned a like transfiguration of the divine Majesty as well in the Latins, as in the Grecians: Magna Dij curant, parva negligunt. Cic. 2. de natura Deorum prope finem. The Gods have a care of great matters, but neglect the smaller. Non vacat exiguis rebus adesse jovi. He who had made the earth and all therein, must leave the charge and government of it and all the rest of this inferior tumultuous Globe (as little beseeming so great a Majesty) unto his Angels or Deputie-gods. The supper celestial region must be to him as was Susa or Ecbatana to the Persian Kings, not only the sole garden of his delight or total sphere of his residence, but the complete horizon of his glorious sight: the immortal inhabitants thereof, the only pupils, of whom, without disparagement to his dignity, or impairment of his joy or happiness, he might vouchsafe to take immediate and personal charge.  
5. Some relics of this Gentiles error, which had been abandoned upon the promulgation of the Gospel, have been broached again in Schoole-disputes, which usually smell too much of those Heathenish Casks, whence much of them is drawn. Vorstius his denial of the ubiquity or absolute immensity of the divine nature, or his essential coexistence to every place, whether real or imaginable, hath been distilled out of the very dreggs of the former transformation. Nor doth these Schoole-mens doctrine relish better, which after a formal discussion of an unquestionable truth; (Whether God's providence extended in particular to flies or gnatts or such like diminutive creatures, as may rather seem fractions, or scattered offals of Gods working, than any entire or directly intended substances) have finally determined for the negative. But were the whole host of flies or gnatts or base creatures in persuasion of the vulgar once exempted from God's peculiar jurisdiction, parties much molested with them would easily be tempted to elect a new Precedent for them, and so Beel-zebub or jupiter muscarum abactor might in time recover his wont rites by usurpation.   

CHAPTER. XLII.  
A parallel between the Heathen Poets and modern Roman Legendaries; between Heathen Philosophers and Roman Schoolmen in their transformations, or misperswasions of the divine nature, specially of his goodness.  
1. TO prosecute all the transformations of the Deity made or occasioned by heathen Poets or Painters, would be an endless work. Nothing more common, though nothing in them more abominable than the representation of such factious contentions or of such siding and banding betwixt the Gods, betwixt jupiter himself and juno his supposed Consort; as they had observed in secular States or Societies. Prement uno, fert Deus alter opem, One God protects the party which another persecutes. Vulcan is against Troy, and Apollo stands for it. juno with the help of Aeolus persecutes the Troyans' by Sea, after the Grecians had driven them out of their own Land. And whilst she expostulates with jupiter like a smart Huswife that takes herself for quartermaster over her own family, 
* See Virgil in that passage: Tristior, et lachrymis oculos suffusa nitentes, etc. Virgil Aeneid. l. 1.  Venus pleads Aeneas cause whom juno persecutes, with such importunity that jupiter himself is enforced to humour her with such courteous language and fair promises, as a tender hearted father would use unto his darling Daughter much offended or cast down with discontent.  
2. It will be no paradox I hope to affirm or suppose, that the preeminence of the only son of God over the Saints whether in heaven or on earth, is or aught to be in Christian Divinity much greater than jupiters' preeminence in Heathenish Theology was in respect of other Gods. Notwithstanding the fabulous Roman Legendary makes inferior Saintesses such Consorts to our Saviour, as juno in the Heathen Poet's Divinity was to jupiter. In respect of the blessed Virgin, whom they make Queen-mother and Regent of Heaven, He is but as the young Prince or pupil, whom this his supposed Gardianesse may and doth give in marriage to her handmaidens. The whole solemnity of the marriage betwixt him and S. Catharine, besides the historical narration as authentic to them as the Gospel, is so lively represented in most exquisite cuts, as every credulous Roman Catholic might if need were be ready to make affidavit, that he saw the blessed Virgin give 
* Ips● bacc●analibus mundo in v●t●a effuso, oranti apparet Christus eum S. S. matre virgine, D Paulo, S. johanne Evang. B. Dominico & Davide Rege 〈◊〉 pu●sante, De●a●a virgins dextram Christo porrigit, qui eam sibi in sponsam suscipit & 〈◊〉 a●lo pretioso exo●nat. D. Catharinae Senensis Selectiora miracula formis Aeneis expressa A●verpia apud Philippum Gallaeum. 1603.  S. Catharine in marriage to her son, that he saw Christ putting the ring upon her finger, and that S. Paul, S. john the Evangelist, S. Dominick and King David were present at the marriage, King David playing upon the Harp or psaltery. Had this story been extant only in some ancient Legend before Luther's time, I should have spared the mentioning of it, but finding it in a book dedicated by a Dominican Friar to the Provincial of that order throughout the lower Germany, and licenced to the Press at Antwerp within these two & twenty years, I leave it to the Readers consideration, whether Romish Monasteries be not privileged from the reformation of superstition pretended by Pope Innocent the second, by Alexander the third, or by the Trent Council. And lest Rome-Christian should be out-vied by Rome-Heathen or other Heathens foolish conceits concerning their Gods or Goddesses, the most fabulous or most hideous metamorphosis of jupiter into diverse shapes mentioned by any Heathen Poet, is more than reciprocally paralleled by the transformation of S. Catharine into our Saviour Christ. And lest the Reader might suspect that the eyes of Raymund her Confessor did but dazzle, or that the vision which he saw was but deceptio visûs, the Legendary hath painted her speaking unto him with the voice and mouth of God 
* Multis pressa morbis decumbens, dum B. Raymundo Confessario quadam Divinitus revelata communicate; ipso in quibusdam subdubitante, subitò facies virgins front ac oculis solis instar micantibus, in Christi faciem commutatur. Territo autem atque inclamanti Confessario; Quis est qui mecum loquitur? respondit, est qui est. The same Author. Ibidem.  himself.  
3. The Roman Catholic that would take upon him to justify the truth of this Metamorphosis, might allege for himself and in favour of this Legendary, that the new heart which our Saviour upon her earnest and often entreaty put into this his Spouse, S. Catharine, was such a heart as the voice was, non hominis sed Dei, not the heart of a woman but of God. That our Saviour did pull out her old heart, & put in a new one in very deed, the 
* Diu sponsum precata ut cor mundum et novum traderet, apparet ei Christus, divellitque ab eius pectore cor vetus, novumque restituit. Quod sanè usque adeò reipsa factum est, ut sacri vulneris cicatrix in virgineo pectore perpetuo manserit. The forementioned Author, to wit, Michael Ophovius, a licentiate in Divinity and Dominican Friar of Antwerp in his forementioned book dedicated to the right reverend Father. Andrew H●ynfius Provincial of lower Germany.  Legendary avoucheth in good earnest. And if any man had been as hard of belief in this point as S. Thomas was in the article of our Saviour's resurrection, the scar of the sacred wound which our Saviour made when he pulled out her old heart and put in a new one, did perpetually remain in the Virgin's breast, as an ocular demonstration to convince the incredulous. Though both be without excuse, yet heathen Poets are less inexcusable in that many of their fabulous metamorphosis may admit an allegorical meaning or emblematical importance, whereas the Roman Legendaries for the most part tie themselves and the Readers that can believe their miraculous narrations, to a plain literal historical sense.  
4. Altogether as gross and less excusable than any heathen Philosopher, is the Romanist in seeking to persuade, or justify the daily implored intercession of Saints by the vulgarly approved practice of Court-petitions, which on poor men's parts seldom well succeed without the intermediation of some great favourite or domestical attendant of the Prince. This course, though by necessity made lawful to all, few subjects to our present Sovereign would follow, were they fully persuaded his Highness could without declarations o'er tenus or written petitions, either perfectly understand their unjust grievances or hear their hearty prayers, though far distant, or afford time sufficient to take notice of their miserable estate, without molestation or disturbance to his health, contentment, or more weighty consultations. Now lest the people should think too meanly of the Romish Church or her children, if they should openly confess such erroneous practices, as could have found no entrance into any Christians heart but through ignorance of Scriptures and incogitancy of divine providence; they secretly nurse in their auditors an Heathenish misconceipt of God's power and goodness, as if either he cannot or will not take immediate notice of all petitions faithfully exhibited. To say he cannot hear all that sue unto him, is to deny the infinity of his wisdom; to say he cannot redress their wrongs or effect their prayers heard, is to gainsay his omnipotency: to say he will not both ways do, what is best for all faithful petitioners, is to make his mercy and loving kindnesses to his people, less than most Princes bear unto their meanest subjects, and to debase his fidelity and veracity below the rate of common honesty. For should (I say not, any royal hearted Prince or nobly minded Potentate, but) any honestly disposed, able to succour us, solemnly invite us to open our grievances unto themselves engaging their credit to hear us, as readily as any for us; we should much disparage their fidelity by bribing or soliciting their followers to be our spokesmen. Yet saith the wisdom, the son of God, God blessed for ever: Come unto me all ye that are weary, and heavy laden; and I will refresh you. And must we with young Samuel run from the Lord thus solemnly by his own mouth inviting us, unto old Elies, which never call us? No: it is a way as more compendious, so far more safe, to say as often as this or the like everlasting invitation sounds in our ears, Speak Lord; for thy servant heareth: or, Hear Lord; for thy servant asketh. Thou hast commended continual prayer, directed not to others but to thyself or thy Father for thy sake, as a duty necessary to all. Thou hast assured us we can never be too importunate with him, though we never cease to implore his favour; yea that for our importunity we shall be heard. O remember this ye that have forgotten God and his goodness, lest he tear you in pieces, and there be none that can deliver you: lest of that infinite number of Saints, whom in worshipping you have not honoured but disgraced and slandered as jewish receptors of your sacrilegious devotions, not one appear to make intercession for you but all against you. For why? ye have robbed God of his honour as despitefully and shamefully, as did those idolatrous Israelites, for whose plagues that great Prophet and Saint of God became solicitor.  
5. Every inclination unto evil is apprehensive of opportunities; the greater always readier to take occasion, where none is given, of doing amiss; and ofttimes apt to be most provoked by such motives, as in reason should restrain it. As for the son of God begotten of his Father before all worlds, to vouchsafe to be conceived and borne of a woman in the fullness of time and in this decrepit age of the world, was a wonderful document not only of Gods unspeakable love towards mankind, but also of his unconceivable wisdom in contriving the Redemption of the weaker sex, the manner of whose transgression had made their estate more desperate, and the means of their recovery more difficult. Yet how hath the conceit of Christ's humiliation here on earth, of his dependence on his mother during the time of his formation and birth, and of his subjection to her in his infancy, brought forth preposterous and more than heathenish transformations of his glory in the superstitious daughters of the idolatrous Church? They cannot conceive Christ as King, unless they acknowledge her as Queen Dowager of heaven: her title of Lady is ●quiparant to his title of Lord; her authority for some purposes held as great, her bowels of compassion (towards the weaker sex especially) more tender. And as the Heathens frame Gods suitable to their own desire, soliciting them most (though otherwise less potent) whom they conceive to be most favourable to their present suits: so hath the blessed Virgin throughout the Romish Church obtained (what she never sought) the entire monopoly of women's prayers in their travails; as if her presence at others distressful labours (for she herself by their doctrine brought forth her first borne and only son without pain) had wrought in her a truer feeling or tenderer touch, than the high Priest of their souls can have of their infirmities; or as if she would use more faithful and effectual intercession with her son, than he can or will do with his Father. Some in our times, out of the weakness of their sex matching with the impetuousness of their adulterous and disloyal zeal, have in this kind been so impotently outrageous, as to intercept others supplications directed to Christ, and superscribe them in this form unto his mother; Blessed Lady, command thy son to hear this woman's prayers, and send her deliverance. These, and the like speeches have moved some good women, in other points tainted rather with superstition than preciseness, to dispense with the law of secrecy seldom violated in their parliaments: and I know not whether I should attribute it to their courage or stupidity, not to be more affrighted at such blasphemies, than at some monstrous and prodigious birth. This and the like inbred inclinations unto superstition in the rude and vninstructed people, are more artificially set forward by the fabulous Roman Legendary and his Limmer; than the like were in the Heathen by Heathen Poets and Painters. Witness that Page in the Legend of S. Dominicke written by a Dominican Friar of Antwerp and dedicated to the General of that order in the year 1611. The device is, our Saviour Christ ready to dart his three arrows of famine, war, and pestilence upon the inhabitants of the earth for their wickedness, and the blessed Virgin his mother staying his hand upon her undertake for a speedy reformation to be wrought to his contentment, by S. Francis and S. Dominicke.  

* Vita et miracula S. P. Dominici praedicatorij ordinis primi Institutoris Antuerpiae apud Theod. Gallaeum. 1611. Author. Fr: I●an. Nys Dominican. See the same story in prose in the festival for the Sunday called Sexagesima, printed in the second year of Henry 8. Anno. 1511.  Vindicibus scelerum telis Deus impetit orbem.  
At virgo; Iratam comprime, Nate, manum.  
Spondeo, ait, meliora, homines quicorrigat, ille  
Est mihi Franciscus, quin mihi Dominicus.  
The world with sinne-revenging darts to smite,  
the Lord He threats:  
Her Son to stay his wrathful hand,  
our Lady thus entreats;  
All shall be well, men will amend,  
I promise, do not fear:  
St Francis He this cure shall work,  
with Dominick my dear.  
6. But that, which surpasseth all misconceipts of ancient Heathens, of Turks, mahometans, or other modern infidels, is contained in their implicit belief of the Catholic Church, since it was contracted into the bosom of the Pope. In the former point of Intercession; amongst many false ones sundry true Saints were entitled to some part of that honour, of which they have spoilt God: in this they disrobe him of his fundamental and most glorious attributes, to adorn and beautify wicked monsters; fashioning the infallibility of his promises and immutable counsel of his most sacred will, to the inconstancy of tyrannical lust, or fluctuant resolutions of treacherous and perfidious miscreants. In the former point, Saints and Angels were but abetters of their idolatry. In this latter God himself is made the sworn patron of murder, incest, and all manner of cruelty; the heavenly regiment of his Church on earth is transformed into a Machievillian tyranny, not contented to have stained the beauty of the spouse, lest her deformities being openly descried, should publicly be detested; they seek in latter days to disfigure the bridegroom, and, with the wicked one in the Psalmist, misdeem their Redeemer to be like unto them, because he holds his peace at these abominations; impiously presuming, that in the day of final judgement Christ shall ratify, whatsoever the Pope ex cathedrâ hath determined: as if your judgement for this infidelity or their credulity, that herein believe you, were not already past, as if God's vengeance did sleep, while he were silent. This point though prosecuted upon other occasions more at large before, I could not in this place so quickly leave, were it not that I shall have cause to meet with it with fuller indignation hereafter. For I will yet pray against this their wickedness, from which this Land can never be sufficiently purged, until the whole seduced flock be constrained by severe execution of wholesome laws to do public penance in their Apostatical Pastors, and blasphemous seducers ashes.   

CHAPTER. XLIII.  
Of particular transformations or misperswasions of divine goodness alike common to the corrupt professors of true Religion, as to the zo●lous professors of corrupt Religion.  
1. Grossness in opinions solemnly avouched, reduced to method or instamped with the public seal of authority, is easily discovered by all, to whom long accustomance hath not made their poison in a sort familiar, or as part of daily food. Every puny rightly catechised in the points of doctrine publicly established in our Church, can clearly discern the late mentioned or other like transformations of the Deity, whether Heathenish or Romanish. But did each of us privately use the orthodoxal form of wholesome doctrine publicly professed as a true glass for discovering as well the obliquity of our own practical resolutions, as the errors of others known opinions; most of us might see just cause to think, that we did secretly wrong the divine essence no less, than they do whom we condemn of open sacrilege and idolatry. No man's passions in this life can be so moderate (if happily immoderate love of his moderateness make him not so partial, as not to observe them) but may afford him experimental grounds of this conclusion. There is no habitual exorbitance of desire or affection, but secretly works a Parallel transfiguration of the Deity; no stain or foul deformity in life or manners, whereto we give indulgence and dispensation, but will cast the like aspersion upon the immaculate Majesty. To imagine him, that is the best of all, to be like us in those things, which we best like or most approve, is an error almost inseparable from the corruption of our nature, oftimes rather lopped than utterly extirpated by infusion of grace.  
2. Dispositions by nature austere and rigid, or otherwise by height of place emboldened to practise severity, as the supporter of awe and reverence, or as an Antidote against contempt, conceit no sacrifice so acceptable unto God, as strict execution of laws for the most part preposterously partial and severe. And if the great Moderator of heaven and earth permit the accomplishment of their designs, he is apprehended as a favourer of their desires. What seems good to them, the same once effected is entertained as an effect of divine goodness. So Saul would make God the author and approver of the Ziphits kindness towards himself, and bestow a blessing upon them, as presuming of the Lords consent: 
* 1. Sam. 23.21.  Blessed be ye of the Lord; for ye have compassion on me: when as not the least degree of compassion or kindness towards him, but was extreme cruelty against poor David, a man after Gods own heart. And it is a point very questionable; Whether the deformedly zealous or hardhearted Magistrate (I mean no Atheist,) or the jews that offered their children unto Molech, do God more wrong? The one mistook the father of murder and cruelty for a God; the other make the only and true God, which hath no pleasure in sacrifice or burnt offerings, to be delighted in blood; not of Bulls and Goats, but of poor and miserable men. Every rigid exactor of his own, whether by using the permitted benefit of humane law, or misconstrued warrant of laws divine, disfigures his Creator and makes him a God of justice only. On the other side, such as are ready to kill themselves and their friends with kindness, frame a God of mercy and bounty; utterly dismembered of justice, of indignation, and severity. The dissolute and wanton condemn even necessary austerity of discipline or any set rules of life, of Pharisaisme or enmity against Christ; whom by the same error, they misconceive to be much what like themselves, though no consort of their riotous or dissolute courses, yet one, that will save them sooner, than most of such as seem more holy. For did he not open heaven gates to Publicans and open sinners, when they were shut to Scribes & Pharisees? But alas poor souls, they consider not, that Publicans and notorious sinners found mercy unsought for, to the end that succeeding ages, how great soever their offences were, should not despair to find it, when they diligently sought it. Though God have mercy in as great store for us, as for these first Converts of the Gentiles, yet may we not desire it by such extraordinary means, as they had it. We in the search of it must frame our lives to the pattern which they had set us, after it had found them. They meeting with it, took a solemn farewell of their former sinful courses: so than mercy showed to them, when they were alients from faith, and blasphemers of the truth, did bring forth true repentance. And all our hopes of mercy or persuasions of actual being in the state of grace, unless they be mingled with a correspondent measure of true repentance, are but the painted fruits of Pharisaical and jewish blasphemy. To the former sort of these delinquents, to the rigid, and hardhearted offender, he will declare himself to be such, as they secretly imagine him to be, a God of judgement without mercy, because they have showed no mercy to their brethren. To the latter (to the dissolute and presumptuous,) he will approve himself such, as they expect not; his justice, which they least fear, will suddenly overtake them, while his mercy, with which they have dallied, shall fly from them.  
3. It is hard for any man seasoned with the rudiments of Christian faith to have his heart so full stuffed with malice, as shall leave no confused notion of Christian charity in his head, with whose abstract beauty or amiable aspect simply considered, the most wicked are enamoured. But as the natural knowledge of God was by the Heathen; so the notions of his graces are still detained in unrighteousness by Christians, in whom any kind of iniquity reigns. Nor is it strange, if self-love, which is the common nursery of all misconceipts in moralities, bring forth delusorious imaginations of brotherly love's inherence in hearts, wherein outrageous malice keeps close residence; seeing to be charitably minded towards others, is a quality, that makes us most commendable. No man, that thinks too charitably of himself, but will easily be persuaded, that he is as charitable, as any man living towards others; towards such especially to whom charity is most due. To speak well of Christ and their King, no man more forward, than some kind of drunkards. What they have heard concerning Christ's loving kindness towards men, they never apprehend so affectionately, as when their hearts are dilated with pleasant liquor. Of other love and benignity, than what the cup doth minister, they have no distinct notion or experience. And, if at any time they be sweetly merry without quarrelling or offence; or if each tickle other with exchange of mutual applause or delightful toys; they mistake their meetings for feasts of charity. Some of this sect, will not stick to profess how highly they scorn, that any dull sour Stoics devotion, at God's board, should be so well seasoned with love, as are their friendly pastimes at Bacchus' table. But if God's Ambassador, as time and place require, shall open his mouth against them, it is in their construction but to give a vent unto malice, with whose abundance his heart would otherwise burst. To think thus maliciously of others, is held by them in this humour especially, rather an effect, than breach of charity. For not being able to distinguish that true and absolute good, which they ought at all times most to affect, from that, which seems good to them thus affected, they kindly welcome their eager desires of enjoying the wont pleasures of good fellowship without molestation, for the fruits of peace. There is no foul of the air nor beast of the field, either by kind or breeding so wild or brutish, as to abandon all terms of love, or desire of peace with some others; but that excessive love, which ravenous beasts bear to their young ones or consorts, doth still animate them with rage & fury against man, their lawful Sovereign, and whets their appetite to devour and prey with more than wont greediness, upon silly and harmless creatures. In like sort that love, which bade minded men mutually foster among themselves, always proves the mother of deadly hatred and uncharitableness towards all such, as love God and his laws; for these are greatest enemies to that kind of peace, which they only know, and most desire. Thus by a worse error, than can rightly be emblematized by ixion's fabulous imaginations▪ the fumes of wine are often mistaken for the motions of the spirit, factious amity goes currant for true Christian society, riotous mirth or other unhallowed solace is entertained as the comfort or peace of conscience: and (which is worst of all) Christ is worse slandered by such consorts, than he was by the Scribes and Pharisees; not for a companion only of Publicans and sinners, but for a Patron of riot, a friend of dissoluteness.  
4. Yet are not these the principal offenders in this kind, because their offences, though oftentimes foulest in the sight of men, are not so odious unto the Searcher of all hearts, as the enormities of others, who presume more of his special favour and approbation. Many biting usurers or oppressors will be ready to interpret the extraordinary increase of their estate; Merchants or great dealers, their success in cheating or unconscionable bargainings; ambitious minds, the achieving of their bad suits or unlawful promotions, as undoubted blessings of their God, and sure pledges of his peculiar providence: when as in truth they are but baits, laid by Satan to make them sacrifice in heart to their own devises, or to his lusts, while with their lips they offer praises unto the Lord. All the misperswasions hitherto mentioned, are but so many reciprocations of that deception, which was observed before to be the main Conduit or common spring of Idolatry in the Heathen. As they admitted all for gods, which had done them any extraordinary good; so the carnal minded Christian derives every notable branch of sense-pleasing good, from the only true invisible God. The transfiguration of divine essence is in both cases, for quality, the same; albeit the Heathen Delinquent in ascribing wealth to Mercury, luxury to Bacchus, (the one conceived as a god of cunning, the other of riot, both flexible to men's desires, that would worship them) did less offend, than Christians, equally exorbitant, do in making the pure immaculate Essence, author, abettor, or approver of their exorbitances. Any furtherance of naughty desires or approbation of unrighteous dealing, suit worse with the known nature of the true God, than the imagination of false gods (fitted to such desires) did with those broken notions, which the vulgar Heathen had of the Deity. The worst that can be objected to any Heathen, was their adoration of monstrous, of vile or ugly creatures for gods. The Christian in what kind soever alike exorbitant (if we compare his secret persuasions, or presumptions either of God's favourable affection or indulgence towards his person, or approbation of his enormous actions, with his professed belief of the same Gods absolute purity, justice, holiness, and unpartialitie) makes the Almighty Creator, which made him man (that is the comeliest of all visible creatures) an hideous deformed monster. The fashioning of this invisible Creator in visible shape; the multiplication of supposed divine powers so fashioned, were rather accessaries than principals in the nature of this sin which we now reprove. At the least, to distract or divide the divine power into several forms or portions not much disagreeable to some particular distinct attributes of the true God, is less abominable than to frame a multiplicity of contrary wills, or commixture of dissonant affections or resolutions in one indivisible, eternal, immutable Essence. The divine nature (saith 
* Nyssen. in orat. Dominicam.  Nyssen) whatsoever it be beside, (for who can comprehend it?) is goodness, holiness, power, glory, purity, eternity. Who is he then, may safely say to him, My Father? He whose nature is goodness, can be no favourer of bad desires, no patron of wicked purposes. He whose truth shines in whatsoever is good, can be no countenancer of the oppressor or malefactor. If one, whose conscience is branded with foul sins, shall before repentance claim kindred of God; and being unjust and filthy, say to that just and holy one; My father! his mouth (whiles he repeats his Pater Noster) vents no prayers but contumelious slanders against God. For by calling him Father (whiles he nourisheth any known sins in his heart,) he makes him author, and countenancer of his mischievous imaginations. These and the like declarations of this ancient and learned writer upon the Lord's prayer, may serve as an orthodoxal Paraphrase or just Comment upon these sacred Texts of Scriptures: Unto the wicked saith God, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth; seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, than thou consentedst with him, and hast been partaker with Adulterers. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest, and speakest against thy brother; thou slaunderest thine own mother's son. These things hast thou done, and I kept silence: thou thoughtest, that I was altogether such a one as thyself; but I will reprove thee, and set them in order before thine eyes 
* Psal. 50. vers. 16, 17, 18, 19, 20, 21. . And if ye call him Father (saith the Apostle) which without respect of persons judgeth according to every man's work, pass the time of your dwelling here in fear 
* 1 Pet. 1. vers. 17. .  
5. Many excellent sayings, much what to the same effect with the former, hath Nyssene in the Treatise alleged; none more homogeneal to my last observation, than his censure of such, as desire God to avenge their quarrels or plague their enemies. This, as was late said, is to make him a monster, or (as much as in us lies) to torture him; whilst we labour to work him to be of a quite contrary disposition towards others, than we desire he should bear towards ourselves. Doth a fountain (at the same eye or outbursting) send forth sweet water and bitt●▪ But they, which thus pray, strive 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 weal and safety of all, should be as a consuming fire or malignant star to some, but as a sweet gleaming Spring Sun to warm and cherish others. And yet much happier were this age, than any before it hath been, wore not the incomprehensible goodness of Omnipotent power, more prejudiced by some modern Catechisms or Theological explications of his nature and attributes, than by the uncharitable prayers of the Heathen, or of rude and uncatechized Christians. Their errors, or unwarrantable glosses, shall by God's assistance elsewhere be severed as well from the ancient orthodoxal truth, as from the sacred Texts, whereon they seek to ground their doctrine: both being usually corrupted, or their purity not discerned by reason of their commixture with man's corruption or the aspersions which it cast upon them. At this time we only take opportunity to draw the poison of their opinions rather than their opinions themselves, unto the same head, whereto the former corrupt humours have been gathered.   

CHAPTER XLIIII.  
Of misperswasions concerning justice, and Mercy divine.  
1. THere is in all of us by nature (and it is the remediless remainder of our first Parent's 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 receive wrong, than to have the case disputed or their credit called in question, whether the harm redounding to others from their peremptory resolutions be in its nature a wrong, or rather a necessary effect of just authority. The aspersion, which this corruption of nature secretly casts upon the Almighty, is that he may, yea doth predestinate most souls created by him to an endless life more miserable than this mortal life, whereof some through sickness, others through age, most through one or other miseries, are often weary: that he did preordain Adam's fall as an unavoidable means for accomplishing this his irresistible will; and that all this may be done without any impeachment to his infinite justice, goodness, or mercy so solemnly avouched and much magnified in Scriptures. Peremptory positions or determinations to this purpose, are in these men's judgements, far more safe, than to question (though but for private satisfaction or resolution) whether God's absolute dominion over all creatures, may fully acquit him from all suspicion of wrongful or hard using these supposed sons of reprobation? The rigour of this opinion, in part occasioned by this means, finds opportunity of enlarging itself in men, either more inclined or better able to effect what they purpose by strong hand; then to forecast the certain achievements of their purposes by multiplicity of means severally sufficient, and all in their kind moderate and just. For from this prejudicial approbation of those courses as best, which breed them least trouble in dispatch of private businesses, they pass over their assent, without further examination, to a misgrowne branch of the former doctrine, [That God's 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 leave no variety of means, no possibility of choice, or indifferency for their instruments or actors. Yet were the course of every secondary agent so infallibly leveled 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 tied them, be inclined to any other; the perpetual operation of an infinite wisdom would be superfluous to the continual government of heaven and earth. Wisdom more than ordinary▪ (perhaps greater than Aristotle required in his principal Mover) might seem requisite for the first ordering or fixing the several branches of the unresistible power, upon their determined and appointed ends; unto which notwithstanding being once indissolubly chained (the number of effects possible being in this opinion no more than are determinately and inevitably future;) the same wit or skill, which serves to keep a clock, would without further improvement abundantly suffice to order the whole course of nature, to guide and moderate the everlasting revolutions of time.  
2. Some offend, as lately hath been debated, in seeking to enlarge God's justice by subtracting from his mercy, or chose, every one semblably to the suggestions of his peculiar disposition. The fault properly issuing from the confluence of these humours last touched, is an extension of his power beyond the circuit of his wisdom, and other attributes of like infinite extent; which in undoubted consequence is to restrain and bridle that power, which they would seem above others to enlarge, from extending so far as reason with out Scripture may rightly conceive the force and efficacy of the first cause may reach. As we may not give his honour to men or graven Images; so may we not rob one of his attributes to enrich another. Although to speak, as the truth in this case requires; he that minisheth any one attribute, doth in conclusion maim the rest.  
3. The several places or instances of Scriptures, whereon the diversity of opinions concerning God's love or hate to his creatures is grounded; I must hereafter warily touch and examine with that humility which becomes every true Christian, especially such a mean member of the English Church as myself. In the Interim (not intending to prejudice the conclusions usually received, or well approved by learned Reformers of Religion) I may presume of every charitable and unpartial Readers leave, here and there to untwist so much or so many of their premises, as were they granted, have not so much force to draw forth the conclusions, whereto their authors tie them; as to maim or mangle the Omnipotent power, or rather to disarm their Maker of omnipotency. Yet is not this the worst: for unto me it hath ever been a continual eyesore of mind or heart's grief, to see modern spirits (in the pride of their presumed wits) take upon them to grace or countenance conclusions most ancient and orthodoxal, by such new and acquaint flourishing proofs, as had they true life or solid strength in themselves, were able to dead the principal stems of divine goodness, or at least to break off the farre-spreading branches of it, and to engraft partial favour and uncouth austerity in their places. And I know not whether (besides the motives mentioned) a niggardly contraction of our kindness to some few friends or acquaintance (occasioned from too much experience or consideration, how quickly the fountain of man's benignity dries up, by deriving it unto many;) do not secretly and unwittingly move dispositions, otherwise mis-inclined, to cut the wings of God's mercy towards others shorter, that their growth, so far as they shelter themselves and some few more, may be the fuller, and their protection under them more safe and comfortable.  
4. This stream of error (arising from the former heads, with whose swift and violent course many are carried away without their express consent, and in a manner against their minds,) receives oftimes an unpleasant relish from an humour, wherewith all are in some measure tainted, though the crisis be most evident in great ones. With exaltation to high place or fortunes, there usually shuts up a plausible delight to adorn and beautify their own creatures (as they term them) though it be with the disgrace and spoils of men, whom God hath made by birth, education, and other ornaments of nature, far more noble. Secret consciousness of proneness to imitate the Mighty in this partial humour, covertly suggests an imagination, that the Almighty is herein like them, whom we would be like, were our means the same; one, to whom nothing, not the death and everlasting torments of infinite millions, all created by him, can be displeasant, whilst their dejection serves as means for advancing his mercy towards some few predestinate unto glory and happiness.  
5. Only in this I can commend this rigid opinion for its kindness, that it is so forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and might well bear this inscription; Mater me genuit, eadem mox gignitur ex me, men's natural inclination to partiality first begets this persuasion of God's special favour towards some, and extraordinary severity towards others, as they are his creatures: and this persuasion being once settled in the brain, doth animate augment, and sublimate the inbred partial humour, which resideth in the heart. Towards some sort of men, no men living are more kind and loving; towards others, not the wildest creatures breathing are more merciless and cruel, than many favourers of absolute Reprobation are. But in the points of Reprobation and Election, as in divers others; the best and safest method is to begin with the practice of known precepts concerning men, and to end in contemplation of the divine decree. Now the sincere practice of the Apostolic Rule of doing good to all, though special good to such, as are visible members of God's family or Christ's Church on earth, will best organize our hearts for the right conceiving, and qualify our brains for the commodious expressing of our heavenly Father's goodness. For seeing his mercy and loving kindness are absolutely infinite in themselves, why should we deny them to be truly and sincerely extended unto all men? Though in the issue intensively infinite to his chosen only; on whom notwithstanding his sweetest bounties are never multiplied without some proportioned increase of bounty towards others. So often as the Ocean of his loving kindness towards them doth overflow, many drops are distilled, many showers diffused, yea whole streams of his good blessings derived to such, as take no permanent relish or durable tincture of his goodness: not that it is his will, his blessings at any time should be fruitless, but that men would not bring forth fruit, where fruit justly was expected.   

CHAPTER XLV.  
Of tranforming the word of God into the similitude of our private or corrupt senses.  
1. Such are the mutual embracements or intertexture of truth and goodness: that rightly neither can we judge aught for good, which is not true; nor deny any known truth to be in its own nature good. Goodness itself, were it to be defined by me, should be no more than a solidity of truth: and to fasten our inclinations upon any object as good without an apprehension or presumption of it as true, is less possible, than to pierce into the substance of massy bodies without passage through their surfaces. And because our appetite or affection cannot fasten upon any conceited good without a settled persuasion, that our preconceit of it for such is true: it hence comes to pass, that when our eager appetites have so far gotten the start of deliberation, that we cannot curb or recall them; they draw our minds to be of their opinion, or bring the soul by this colluctance into a kind of waking dream, [that all such particulars are true and warrantable, which either the understanding for the present cannot be persuaded peremptorily to condemn for evil, or that part or faculty, wherein affections are seated, not be dissuaded from approving as good.] Even such as deny there is a God, or unchangeable Rule of truth or goodness, by whose pattern our persuasions and affections should be framed, strive to apprehend this their wicked imagination as true: because not so apprehended it could give no shadow of present case or contentment to their galled consciences, always as apt to be grieved with every representation of infinite goodness accompanied with infinite justice, or of infinite truth though wedded with infinite mercy, utterly devoide of partiality, as sore eyes are to be offended with every glimpse of splendent light, albeit seconded with cherishing heat or warmth comfortable to the whole body. Nor can the mind dissuade the affection, or sensual part from any misaffected good, but by suggesting these or the like contrary conceits; [That it is a true evil, and only a seeming good. That this desire to have it countenanced with the authority of truth is unlawful. Now whiles these opposite inclinations stand in equal balance, there can be no settled resolution or actual choice. Nor is it possible the affection should, after such debatements, sway the soul to any unlawful practice, unless the understanding (or if any other middle faculty there be, which holds the scales or hath as it were, the swaying voice betwixt them) relent or decline from the point whereat it stood, and either assent unto the suggestions of sense for the time being, as true and good, or at least not expressly condemn them for false, nor courageously withstand them.  
2. Truths or mandates divine considered in general or without encumbrances annexed to their practice, many there be, which affect more vehemently, than their more honestly minded brethren. But this fervent embracement arising not from a clear intellectual apprehension of their abstract truth, or live touch of their goodness, but rather from a general affectionate temper Volendi valdè quicquid volunt, of willing eagerly whatsoever they will at all; becometh the shop of transforming or mispicturing Gods will revealed in his word, whiles they descend to actual choice of particulars proffered in their course of life. Men of this temper (saith S. Augustine) Ita veritatem amant, ut velint vera esse quaecunque amant: Such lovers they are of truth, that they wish all might be true which they love. And vehement desires often reiterated, multiply themselves into persuasions. Sometimes it may be they eagerly affect unopposed truth for its own sake, but withal more eagerly affect those sensual pleasures, which most oppose it. Ofttimes again some thing in its nature truly good is mixed with or included in those particulars, which they strongly affect: and whiles this combination lasts; goodness itself is embraced with them ex accident. But being embraced only upon these terms, when the same particulars, (after the combination is dissolved,) come accompanied with other distasteful adherents, it is loathed by them according to the degrees of former liking. 
* Cum Socrates apud Platonem censet amorem esse pulchri desiderium, adiicere debuerat, nisifallor; Amanti nihil non pulchrum esse, quod Theocritus expressit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Socrates (saith a witty Writer) when he defined love to be a desire of that which was beautiful or comely, should have given this Caveat withal; That nothing almost is in it nature so unbeautifull or uncomely, but will seem fair and lovely, so it might have a lover's eye for its looking glass. 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 only that desire, which is set on goodness, beauty, or comeliness itself, is to be graced with the title of love. Howbeit love or desire thus set, cannot secure affectionate tempers from being tossed or shaken with sense-pleasing opportunities or temptations.  
3. That our Saviour's advice is to be followed before any contrary counsel, is a point so clear, as no Christian can deny the obedience of speculative assent unto it: yet many men, almost every man, in matters of practice, prejudicial to their private interests, will traverse the meaning, whether of his clearest Maxims or most peremptory Mandates. His reply to Martha complaining of her sister for not helping her to entertain him; [Martha, Martha, Thou art careful and troubled about many things; but one thing is needful. And Mary hath chosen that good part, which shall not be taken away from her. Luk. chap. 10. vers. 41, 42.] includes a Maxim of sacred use, and will warrant this Aphorism; [That a life privileged with vacancy from secular employments for better meditation on heavenly matters, is the most compendious course to that endless life, which every Christian proposeth as the sole end of this wearisome pilgrimage.] Were our hearts constant in themselves, and steadfastly settled upon the former general truth; it were impossible our inclination or assent to it, should not be swayed as strongly to the practices subordinate. Doth then our inclination or assent remove from the former general, whiles it bears off from these or like particular practices? Yes; and would draw our souls to contradictious Atheism, did they not by a nimble trick of sophistical inversion, retire backwards by a contrary way unto the points, from which they shrink. Their recovered assent or adherence to former generalities, may in some sense be rather accounted the same, then altogether divers. So might the Mariners needle be more truly said to be fixed upon the same points, rather than diverted from them, albeit that end, which was set upon the South-pole, were instantly turned unto the North. The natural situation of the former general assent was thus; [The true sense and meaning of our Saviour's advice is always best, and to be followed before any contrary counsel.] But when free choice of opposite particulars is presented, it turns thus; [That which is the best course and most to be followed, is certainly such, as our Saviour's words, truly understood, do advise unto.] The assent is in effect the same, only inverted. But from this inversion we usually draw justifications or Apologies for our most sinister choices. The ambitious mind from the inverted general assent, thus assumes; [Practical employments for preferment (my opportunities and qualifications considered) are the best course I can take, either for mine own or others good: wherefore our Saviour's advice to Martha, rightly limited or interpreted, is no way adversant to my intended choice. And if he can light of other sacred passages, which mention the advancement of God's Saints to civil dignities; as daniel's wearing a purple robe, and furtherance of the Church's cause by his high place in the Court; these he takes as sealed warrants to authorise his ambitious desires or selfe-exalting projects.  
4. How many unbeneficed men in our times have with great zeal and presumed fervency of that spirit, by which holy Scriptures were written, preached damnation against pluralities of benefices; afterwards alured by the sweet of one to swallow more, and not so content, to condemn their former opinion as conceived from schismatical expositions of Scriptures worthy of excommunication? What was the reason? In want or discontent, they were persuaded, that if no Clergy man should have more livings than one, they might hope to have one at least amongst their neighbours. And the necessity of this doctrine being to them, as they were now affected, the better, was apprehended by equal strength of the same affection, as the more true and warrantable by God's word. But their appetite, first sharpened by want, being once fed with the fat of one, did inflame their desires with undoubted hope of more good, likely to redound from two or more. And because their first opinions or resolutions included less hopeful means or matter of contentment to their present desires, it was to be condemned as untrue, or less 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 mean place, or little experience in the world; worse by three hundred pound a year, than now they are.  
5. To maintain their opinions with cracking flashes of burning zeal, or to overlash in commendations of men's persons, is a temper in young men especially, very suspicious, and more truly argues abundance of ambitious humour or unpurified affection, than any degree of sincere love to truth or goodness. 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 boisterously blind persuasions, 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 chonchiss,  
Solibus hybernis, aestiva gratior umbra,  
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 love did kindle in hope: much changed with alteration of his possibilities; 
Saevior indomitis eadem Galataea iuvencis,  
Durior annosa quercu, fallacior undis,  
Lentior & salicis virgis, & vitibus albis,  
His immobilior scopulis, violentior amne,  
Laudato Pavone superbior, acrior igne,  
Asperior tribulis, faeta truculentior ursa,  
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 unconstancy of humane passions seeks to bring the inflexible rule of truth, usually 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 God's word, no dogmatic assertion can be conceived or maintained as true, by any Christian, though a Christian only in his own conceit. So true it is which was before generally observed and often intimated, that even the worst of Heathenish humours for the most part alter only their course, not their nature, in those parts of the world, which of heathens have turned Christians. As the Sea-water is no less salt in the reciprocation or staunch, than while it boyles or overflows the banks. And, if it be not tedious to resume the burden of this discourse; As the common notion of God's goodness occasioned the heathen to conceit every procurer of any good much affected for a God: so this affectionate love of divine truths in general, fastens our unpurified persuasions unto whatsoever we vehemently love or much affect, as to a truth divine, or practice either warranted or commended to us by the word of God. Love or hatred towards any object divine or humane, if it be unpurified, affectionate, or excessive, is always prone either to slander divine justice, where men are faulty, or to miscensure men's actions in cases overruled by divine justice. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Ili. Par. 1. Pag. 112.  Priamus doting affection towards his unlawful daughter-in-law misswayed his mind to accuse the gods as authors or direct causes rather than to suspect her as any occasion of the evils, which he feared or suffered. And that unpurified affection, which many bear unto truths or goodnesses divine confusedly apprehended, will not suffer them to see or acknowledge Gods special providence in their punishments. Ready they are at all assays to inveigh against, or meditate revenge upon 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 evil unto them, though of evil only temporal. That is, in the true resolution of their secret thoughts, they are so well persuaded of themselves, that nothing to their apprehension is borne or bend to do them harm, besides the envy or malice of other men. Every portion of Scripture, which reproves or forbids malice, doth by their interpretation in this taking, condemn all such of malice or envy, as any way vex or displease them.  
7. What poisonous humour can we condemn in any Heathen, whose very dregges are not incorporated in the grand tyrannous monster of our times, faction I mean with its members. To ears animated with the spirit of this blind beast, the least jar in opinion, though concerning matters of greater difficulty than consequence, and better able to abide long search than speedy determination, sounds as a deadly heresy, already condemned by Gods own mouth. Not to consort with these men in their occasionlesse vociferations against others presumed errors, is in their verdict, to be backward in religion, to renounce the unity of faith, to give our hearts to the enemy. As he that in singing observes due time or a constant tone, amongst such as regard neither, but following the ear, rise and fall with most or sweetest voices, shall by immusicall hearers be censured as the author of discord. No sect or profession almost throughout any age, but hath been haunted with one or other violent humour, 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 heresy, which he seemeth most to oppugn. Blasphemy breathed from some men's mouths, so it be spiced or interspersed with holy phrase, is sucked in as greedily by their followers as if it were the Spirit of life: the very poison of Asps distilling from others lips, so it be tempered with the infusion or expression of prophetical fervency in reproving sin, doth relish to their factious consorts as the quintessence of zeal. Finally whilst one factious mind inveighs against his opposites, bitterness itself becometh sweet to his associates: but if an indifferent man, shall lift the doctrine, refute the error, or reprove the passions of the one or other; his discourses, though seasoned with the spirit of meekness, of sincerity, and judgement, breeds a grievous disgust in both.  
8. The true original or root of this accused partiality, in putting good for evil, and evil for good, honey for gall, and gall for honey, will better appear from a more particular inquiry or Philosophical search of the means by which it comes to pass; That the self same sense, or exposition of Scriptures, which ere whiles did most offend, should forthwith best please the very same parties. And lest I should give offence to any Christian Reader, the instance shall be chiefly in those, with whom all Christians are justly offended.   

CHAPTER. XLVI.  
Showing by instances of sacred Writ, that the same sense of God's word which sometimes most displeased, may shortly after most affect or please the self same parties: with them manner how this alteration is wrought.  
1. Actual fruition of excessive pleasure either hinders the working, or dulls the apprehension of inherent grief. So doth satisfaction of vehement desires (because most pleasant) drown all taste of petty annoyances, and dead the impression of such ungrateful qualities, as accompany the quality eagerly afected. Extremity of thirst will make a man to be in charity almost with any kind of moisture, and cover a multitude of faults in drink, of which no one but would be very offensive to a taste not misaffected. For thirst is but an appetite of cooling moisture, and this appetite being intended by violent heat or dryness; 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 welcome or pass unquestioned for its sake, so the sense of cooling moisture be not abated by their presence. From a cause, in true Philosophy, much what the same, it is, that if one string be stiffly bend and another slack, only one doth sound, though both be touched. For the same reason violent passions, intensive desires, or strong affections, either strain out or suck in only so much of the sense of Scriptures, as symbolizeth with themselves. Such circumstances, as in sober examination would make most against us, leave no impression in our minds much bend upon any private purpose. What could have been more offensive to the Pharisees (not moved with bitter opposition to the Sadduces) then S. Paul's doctrine of Christ's appearance to him after his resurrection. The very mention of his appearance to him once in the way to Damascus, afterwards in the Temple, persuading 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 live 
* Act. 22.22 . But as the Philosopher saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Common dread will unite most disagreeing hearts. For this reason professors of contrary opinions, (so both steadfastly hold the general,) will join forces against the third, that contradicts or undermines the common foundation. All inclination to exercise enmity, is rooted in a hope or possibility of preserving proper entity safe & entire. What could it then boot the Pharisees to brangle with S. Paul about Christ's resurrection or appearance, whilst the Sadduces by denying all apparition of spirit or Angel, or hope of resurrection from the dead, did not so much oppugn him as the very foundation of their Religion? Unto this passionate and vehement distaste of the Sadduces doctrine, Paul's conformity with the Pharisees in birth, education, and generality of belief, doth relish so well, that his particular differences or dissensions from them no way disaffect them. He avouched expressly, that Christ whom they had crucified, did appear unto him; but they apprehended it to be after such a manner as God's Angels did in times passed to their fathers. Now this kind of appearance witnessed the truth of the Pharisees opinions, that there be spirits or Angels: and Paul's seasonable proffering of this testimony, doth so please their humour, that the Scribes, which were on the Pharisees part, acquitted him by Proclamation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhetoricorum 2. cap. 4.  [We find no evil in this man; but if a spirit, or Angel hath spoken unto him, let us not fight against God. Act. 23. vers. 9 That thus far they favoured him, was not out of true love either to his person or any part of the truth he taught, but from love of themselves and their opinions, from jealous impatiency of contradiction in public place by an inferior sect. So likewise we read in the Gospel, when our Saviour from God's word to Moses had most divinely proved the Resurrection; [I am the God of Abraham etc.] and fully satisfied a curious question so captiously proposed by the Sadduces, as would have puzzled the greatest Rabbi amongst the Pharisees; certain of them answered; [Master thou hast well said. Luk. 20. ver. 39] They like well he should be a witness of the Resurrection, that being one special point, which their credit lay upon to make good unto the multitude against the Sadduces: but as ready they are to adjudge him to death, for avouching himself to be the great judge of such, as were raised from the dead; howbeit his raising of himself from the dead, did prove his words to be most true; and so would the manner of his appearance unto S. Paul (which now they grant) have clearly evinced both his Resurrection and coming in glory unto judgement, (whereof it was a transient, but real representation) so their assent unto S. Paul in that assembly had been sincere and free, not forced by factious opposition to the Sadduces. The inconsequent issues of this general truth acknowledged by them, testify that their approbation of our Saviour, for being a witness of the resurrection, and their condemnation of him, for avouching himself judge of such as were raised from death, did issue from one and the same corrupt fountain: from love of authority over the people and applause of men; from a stubborn and envious desire to excel their opposites, and not to be excelled by any. With their affections thus set, our Saviour's doctrine indefinitely considered sometimes had conjunction, and then they mightily applaud him; but oftener opposition, and then Polyphoemus-like they more maligned him.  
2. Admit we could justly acquit ourselves from other points of Pharisaisme; that spirit of contention and wayward emulation, which this day reigns throughout Christendom, and rageth oftimes no less in defence of good causes, then in maintaining or abetting bad, will as easily set over such as retain the general or public form of sound doctrine, to concur with heretics or godless men in transforming particular places of Scripture, which make for private desires; as factious opposition to the Sadduces did the Pharisees to consent unto our Saviour and to S. Paul in the points late mentioned; albeit they did detest the principal Articles, the very pattern of that belief, which they propagated to the world. That admonition to the Philippians as it concerns 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 vainglory, but that in meekness of mind every man esteem other better than himself. Phil. 2.3.   

CHAPTER XLVII.  
Of dreaming fancies concerning the sense of Scripture in the Romanist, in the jew, in the Separatist or Enthusiast.  
1. IT were easy to instance in many controversy Writers, which in hot pursuit of their adversaries have swallowed down passages of Scripture or other authorities, whose true sense, if so sifted, as every circumstance might make full impression upon their composed and settled apprehensions, would be more against them, then for them; as their authors (no question) agreed no better with the alligators doctrine, than Paul did with the Pharisees. The impertinent collections of Monks and Friars to prove Purgatory from such places of Scripture, as have no other semblance with it, save only that they mention metaphorical fire, would make an unpartial Reader call to mind (if so he had read it) the fable of the Apes, which espying a Glow-worm in a winter's night, gathered sticks and blowed themselves breathless, to make them burn. Did not this imaginary flame produce such a real warmth to the malignant crew, as is able to hatch an extraordinary desire of having the fire by what means soever still maintained: impudence itself would blush, and stupidity tremble at their senseless petulancy in this argument. As the learned Papist hath no parallel (the jew excepted) in this kind; so in the main points of their Religion, as in the doctrines concerning the authority of the Church, and the sacrifice of the Mass, they do not go so much beyond others, as besides themselves. The weight or consequence of the matters contained in the mentioned controversies, breeds an extreme desire to have their profitable tenants countenanced by sacred authority; and extremity of desire, an unsatiable thirst or greediness of lucking & wring those Texts of Scripture, which in colour of words or literal show do seem at first sight to make somewhat for them, but in truth and substance manifest the poison of their doctrine, and argue their eager appetite in maintaining it to be a spice or symptom of spiritual madness. To prove the sacrifice of the Mass, some not content to urge 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 overthrow it;) would persuade us the latin Missa was coined in the Hebrew mint from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masas, which in the first signification imports as much as to blow; whence the Verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missah in a secondary sense signifieth tribute or Pole-money. The implication is, the very name of the Mass imports that this oblation or sacrifice is God's tribute, to be paid unto him as duly▪ as Peter-pences is to the Pope. Their own acknowledgement of this doting fancy in some of their writers leaves a suspicion, whether it were a true relation, rather than a mere jest put upon that ignorant Priest, who being put to find the word Mass in the Scriptures, after a long and wearisome search, when he was ready to give over or fall asleep, lighting upon those words in the first of john, [Invenimus Messiam] cried out; We have found the Mass; we have found the Mass to the confusion of the Heretics.  
2. I know not whether the Prophet's interpretations of dreams and visions were of greater force to persuade the Heathen, that the spirit of the immortal Gods did dwell in them, than such dreaming interpretations as latter jews do make of Prophecies or other divine Oracles, are or might be of for confirming Christian's belief, that the Lord hath sent a spirit of slumber upon them; so like they are in their comments or meditations upon Scriptures concerning Christ, unto such as dream. The same phantasms which by floating in our brains breed dreams by night, present themselves to our waking thoughts by day; but want opportunity to deceive; so long as our eyes and ears are open to receive foreign information. But whiles the external senses, which serve as witnesses, and that principal internal sense which sits as chief Magistrate in the inferior part of the soul are surprised by sleep; the vainest fancies the brain can represent, pass for currant without examination or check. The fantasy or common sense is as credulous of their suggestions or obtrusions, as illiterate, ignorant, or unexperienced 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 undoubted pledges of my presence in this place, wherein I am, will not suffer my soul to be miscarried with false imaginations of being elsewhere; whereas whiles the gates of these outward senses are shut, and the passages from the principal sense internal or examinative faculty stopped; the model of that famous City rolling in my fantasy would forthwith breed an imagination that I were in it in their presence, whose image or representation only is present with me. Upon appearances altogether as light and frivolous, are the jews transported from Christ, now fully manifested and presented to them, to embrace such shadows or prefigurations of him, as had fallen out in the days of their patriarchs or ancient Kings. No man that reads their writings, but will perceive many phantasms or modelles of Evangelicall truth swimming in their heads: but the veil being laid before their hearts disenables their judgements for distinguishing figures from substances, or apparitions from realities.  
3. The relics of orthodoxal truths, which unto this day work in this heartless people's brains, would be sufficient to form Christ crucified in the hearts of Heathens, not given up to a reprobate sense. For example, that practical pre-notion, Gebher hath sinned & Gebher must be punished, whereon they ground their ceremonies in the feast of atonement; being construed according to its literal and natural 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 fundamental Article of our belief, that man was to satisfy for the sins of men. But the passages of these latter jews internal senses, being locked up in a deeper slumber in the day of their solemn feasts, than our external senses are in the dead of the night, the clear representation of the former Christian truth, makes no impression in their heart, but vanisheth into a heathenish dream. Like so many men that use to walk and rave in their sleep, they unwittingly act our Saviour's sufferings after the manner of an Interlude, 
* Vide Buxdorf. Synagoga judaic. cap. 20.  putting Gebher, which in their rabbinical language signifieth a Cock, for mere affinity of name (for Gebher in Hebrew signifieth a man,) unto all the tortures they can devise; adding withal, that every Gebher, every man amongst them, deserves to be so dealt withal, as they deal with this poor creature. Nor is any creature of this kind so fit for this purpose in their fantasy, as a white one. Their several phantasms or prenotions concerning this mystery, rightly put together and examined by vigilant thoughts, signify thus much, that the matter of the sacrifice by which the atonement for man's sin was to be wrought, was to be a Gebher, a man without blemish or spot of sin.  
4. If any prophecy include the least historical reference or allusion to Abraham, to Moses, David, or Solomon (as the first draught almost of every Prophecy is some former History) this is a motive sufficient to these blind guides to interpret the place as wholly meant of these types alone: Christ who is the body therein presented (God blessed forever, which upholdeth all things by the power of his word, the very Centre, (though they perceive it not,) whereon their souls do rest,) hath no more place in our thoughts, than the bed wherein we lie, hath in our night imaginations of walking or talking with our friends either deceased or far absent. Every metaphor or resemblance borrowed from things visible, as moulds for fashioning our conceits of matters spiritual 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 dreams of glorious Monarchies or Kingdoms here on earth; still bragging as if they expected every next morning should be their coronation day; as if they would make the world believe the Sun did daily rise to grace or attend their reespousalls to their glorious God.  
These are the offspring of those, sometimes virgins, but foolish ones, who having outslept the time of the Bridegroom's coming, have not till this day been able to repair their lamps; but since his departure have sat in perpetual darkness, bringing forth children in such deep midnight sleep, that the slumber cannot to this day be shaken out of their eyes, nor their brains delivered of this hereditary drowsiness.  
5. Many partakers they have in this frenzy from originals much what the same or very like. For from a reason not much unlike unto the cause of dreams it is, that external noises oftimes consort so well with internal muse, as if the one were but the tune and the other the ditty, or one the base and the other the treble. Perhaps the sound either starts some notion afresh, or causeth us in this temper to resume our former thoughts, whence we imagine it tells us, as it were, by word of mouth, what it only suggests by natural motion. And sometimes as if we meant to save ourselves a labour or spare our breath, which would be spent in speaking, we tacitly articulate the sounds of bells, or other tuneable bodies, as if they did audibly speak what we inwardly muse. Musing and dreaming are of near alliance; the fancy in both is apt to weave in every circumstance or occurrent, that hath the least semblance or connexion with the principal matter represented or thought upon. In dreams the principal or judicative sense is so bound with sleep, that it cannot examine intimations given by the fantasy. In musing the fantasy is so contracted within itself, that it can neither receive instructions from the understanding, nor give it perfect information from representations made by external senses. But from what original soever these erroneous imaginations or fallacies proceed, they insinuate themselves after the same manner into such as dream, and such as rather muse than meditate upon Scripture. Nor is there any other means to prevent their insinuations, besides vigilant and attentive alacrity, to sift and examine every circumstance, by setting our imaginations a-work to countersway our extemporary conceits or apprehensions with all contrary inducements possible. He that thinks on nothing, but on confirming his own conclusions or apprehensions, will quickly persuade himself, the word of God (specially if he hear it alleged, or see it quoted by others,) speaks just so, as he thinks, and proffers itself as a witness to give testimony viva voce to the truth of his present cogitations. To the superstitious Palmister or Chiromancer that saying of Moses, Exod. 13. [And it shall be a sign unto thee upon thine hand etc.] and that in job. cap. 37. vers. 7 [Qui in manu omnium hominum signat, ut no●int omnes opera sua,] sound as fundamental theorems of the art which he professeth, that is, of making such prognostications of all the changes and chances incident to this mortal life by inspection of the lines or wrinkles in the palms of men's hands, as the ginger doth change of weather, or of men's fates or fortunes, by observing the positions or aspect of stars. Generally brains apt to busy themselves with curious thoughts or scrupulosities, frame such compositions of sacred lines, as men in frenzy or other like grievous distemper, do out of scrabled walls or painted clothes. The one makes foolish or monstrous pictures of true colours; the other draws senseless and ridiculous inferences out of divine and supernatural Antecedents. Unless I had compared the marginal quotations of some anabaptistical and schismatical discourses with the Text, and both with the conclusions intended by their authors; I should hardly have conceived it as possible for a man to speak nothing but Gospel, and yet to speak scarce a true or wise word.  
6. This kind of dreaming temper in many, hinders the breaking out of the former general seeds of error, unto whose workings inwardly it usually affords advantage and opportunity. Desire of proper excellency is a disease hardly cured in any, and ofttimes works most indefatigably, where it works most secretly. In many it seems altogether mortified, when it is only stiffened by being cut shorter, or gathers strength by contraction to a smaller room. To excel others in many points, men of this disposition will not strive; to be excelled in most, they can suffer with patience. God's gifts of wit, of learning, and judgement they will admire & magnify as much as any, in others, whose industry and opportunities of increasing their talon in sacred negotiations they cannot but acknowledge greater, than their own: yet will they not in conclusion be persuaded, that any man not of their own sect or disposition, knows so much of God's eternal will & purpose, as they do. Others general skill in Scriptures, if it be great, is for this reason alone, suspected to be unsanctified. The stronger the reasons brought against them be, the forwarder are they to appeal from reason unto Scripture, as if grace did abolish as well the life or remnant of nature's integrity, as her corruptions; as if God's law or written word did rather obliterate, than refine & quicken the imperfect characters or liveless lineaments of nature's law written in our hearts. Thus to abandon the help of Arts and natural reason, in this search they have good reason, if we respect the end, whereat their desires covertly aim. For Arts and reason being once excluded from examination or trial of sacred mysteries, their irrational and furred conceits of Scriptures sense in particulars, which they stand upon, may be as well esteemed, as the most forcible deductions, that can be drawn from the fundamental Maxims of Religion, or conclusions exactly & remonstratively paralleled to the rule of faith. If allegations of sacred authority might once by multitude of men's voices thus affected, be taken by number rather, than by weight; to refute the Anabaptist, the Separatist, or maintainers of other modern errors, would be a matter so much the harder, as the refuter is more judicious. For the better his judgement is, the more accurately will he search, or sift such circumstances, as at first fight wed these men's persuasions to their own dreams or fancies. To avoid their fallacies, the Reader is to remember that their modesty in some cases no way acquits them from imputation of extreme pride and insolency in many points of Christianity. Few there be so transcendently conceited of themselves, but will yield to known professors of those faculties, wherein they are not conversant. So on the other side not many there are, that will not stand upon their skill in those particulars, whereto they have been wholly addicted, or long employed in. It is no marvel then, if such, as for expounding greatest mysteries have wholly betaken themselves to the spirit, or to men's labours whom they presume to be throughly sanctified, do as lightly esteem the opinion of greatest scholars, ancient or modern, in divine mysteries, as they highly magnify their wit, and judgement in artificial learning or sacred generalities. For matters of sanctification, of election and salvation, are as the only trade or faculty, which these men profess, and of which they deem their own corporation only free; others not fit to be consulted, or at least their voices not to be taken, until they have served the like complete apprenticeship to their supposed spirit, or been as long professors of the pure Word alone, renouncing all commerce with natural reason. They are more offended with their followers for having recourse to it, than ordinary tradesmen are with their servants or apprentices for haunting Alehouses, Taverns, or worse places.  
7. Their first intention, I am verily persuaded, is to magnify God's grace, more than others (to their thinking) do. Now it is a Maxim as plausible as true, that God's graces can never be magnified too much by any. But it is a fault common almost to all, to do many things much amiss before we have done them half enough. The wisest oft miscarry in their projects; these men err in their very first attempts, their very intentions are mislevelled, in that they think there is no direct way to grace but by declining helps of art or gifts of nature. The first and immediate issue of this persuasion, (thus seeking to nurse a perpetual irreconcilable faction betwixt Scripture and reason, to magnify grace by nullifying nature and art) is that every action which is not warranted by some express rule of Scripture, apprehended by grace, is non ex fide, not of faith, (whose only complete rule is scripture;) and being not of faith, it must be a sin; so that these two propositions; [1. all actions warranted by the express word of God must needs be lawful] 2. all lawful actions must needs be warranted by the express word of God,] differ no more in their Logic, than this verse read forward, doth from itself read backward, for Grammatical sense, Odo tenet mulum madidam mappam tenet anna. And after once (out of a scrupulous fear to sin in any action by following reason without express warrant of Scripture for the particular) they have for a while accustomed themselves to level every action or saying, 
Cap. 48.  and to square each thought by some express suitable rule of Scripture: the Scripture and their thoughts or apprehensions become so intwined, that in fine they are persuaded whatsoever they have done, thought, or spoken, in matters concerning God or Christians duties, is warranted by some express rule or other of sacred Writ. Whose testimonies for the most part, they use no otherwise then men in high place and authority, often use the placets or suffrages of their inferiors, to countenance their peremptory designs by way of ceremony or formality: which if they do not voluntarily, they shall do at length against their wills. Concerning the true meaning of that Maxim, Whatsoever is not of faith is sin, we have 
* In the second book upon the Creed, first Section.  elsewhere delivered our opinion. The Scripture we grant to be the complete and perfect rule of faith, to be the only rule likewise of planting the root or habit, whence all good actions or resolutions must grow. It is not the only rule for rectifying every particular branch in the growth. These must be rectified by necessary or probable deductions which reason or rules of art sanctified by the habit of faith frame out of Scriptures of sacred Maxims.   

CHAPTER XLVIII.  
Of the more particular and immediate causes of all the forementioned errors or misperswasions.  
1. TO give one prime Philosophical cause of all or most moral misperswasions or transfigurations of sacred Oracles, is perhaps only possible to the cause of causes. Two Maxims nevertheless there be undoubtedly experienced in matters natural, from which, as from two principal heads, the main stream of errors doth most directly spring, though much increased by confluence of such fallacies, as have been deciphred. The Maxims are; one [Intus apparens prohibet alienum] common in Philosophical Schools; the other [Mota faciliùs moventur] as well known, and of as great use amongst the Mathematics, or such as write Mathematically of Mechanical instruments. The efficacy of every agent resultes from the fit disposition of the patient; whence it is, that the internal distemper or indisposition of the organ will not admit the proper stamp or impression of any external, though its proper object. Not that any distemper can so prevent the force or any indisposition so dead the agency of the object, as it shall not move and agitate the organor, that it is possible for the organ being moved or agitated by external objects, to be altogether barren. For the very motion of it is a kind of conception. But the organ being prepossessed by abundance of heterogeneal matter mingled with it, the impression or conception proves like the monstrous brood, of males and females of divers kinds. And the more vehemently the organ is agitated, 
Distemper is a kind of motion, and the greater the distemper of the organ is, the more apt it is to be agitated by the object.  the more sensible is the representation or apprehension of the inherent humours; and in as much as the object is rightly apprehended as the cause of this actual motion or representation, it is likewised judged (but amiss) to be such itself, as the motion or representation, which it worketh. Thus we sometimes mis-gather those things (the Sun for example) to be hot themselves, which produce heat in others; those to be cold, which cause sense of cold; those moist, which leave an impression of moisture where none was or was unfelt before their operation. Yet is the Moon neither cold nor moist in its self, although the true cause of coldness or moistening in subjects, aptly disposed to either quality. Brains stuffed with cold will easily suspect fragrant or unknown odoriferous perfumes of the loathsome smell, which indeed they cause by provoking the putrified phlegm to imprint its self upon the organ. As the Sun shining through a red glass transports the redness upon the eye, and being the immediate cause of the actual representation now made, is judged to be of the same hue. So external colours presented to eyes subject to suffusion, or possessed with real effluxions of other visibles, cause a representation of those internal humours in the organ, whence colours external, being the true cause of our present actual sight, we deem them to be like unto the internal humours, which are seen. Many like irritations of the flesh are usually caused by the spirit, seeking to imprint the right sense or Character of God's word, could the polluted heart or mind infected with prejudicate opinions, admit the impression. But carnal lusts, or implanted fantasies, being by this means set on working, conceive a depraved sense, or a sense quite contrary to the spirits meaning, and yet imagine it to be suggested by the word of God; only because it concurres to the actual producing of such humours or fantasies.  
2. There is no error, but hath its nutriment from truth, in whose root it is engrafted like a wild plant in a natural stock: no vice, but hath similitude in part with one or other virtue. Now where vice or bad habits do abound, no character of any moral virtue, or precept divine can leave any true stamp or complete impression of itself: well may it move, or tickle the predominant humour, with which it symbolizeth in part. The covetous and niggardly disposition will solace itself with precepts of frugality, and this solace taken in a conceited conformity to the rule of life, doth stiffen him in his wont sin. The commendations of ingenuity or freedom of spirit sympathise well with brave resolute minds, as they do in part with stubbornness or self-will, and the applause which the stubborn or self-willed take in this their partial sympathy with the temper of Saints or holy men, works a delight in them to glory in their shame. So the praise of valour or courage in good causes is as a watchword to foolhardiness, which once started will admit no curb or restraint from any sacred precept commending wariness or ingenuous fear. The approbation given by God's word to excessive zeal or indignation swelling upon just occasions, oftimes provokes malicious dispositions to vent their bitterness in a kind of affected imitation of Saints. Now not only all imitation of counterfeit goodness, but all counterfeit imitation of true goodness, will in the end bring forth true and real naughtiness. Generally as the word of life and grace where it fructifies, doth translate our natural dispositions into goodness supernatural: so the opinion or presumption of having our actions warranted, or our dispositions countenanced from God's word or will revealed, doth sublimate all corruptions by nature inherent, or acquired by custom, into a degree of evil more than natural.  
3. These gross 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 excessive intemperance breeds an hate or loathing of divine goodness, and disposeth to an amity with hell: so in others rightly persuaded as well of the truth of the Deity, as of the veracity of his written word indefinitely conceived, some particular roots of bitterness may be so venomous and malignant, as will cause them to cast aspersions of blasphemy upon the salvifical sense of these sacred oracles, and to deify contrary misconstructions prompted only 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 fretful, as maketh them interpret all addressements to pacifications to be but mockery. That, which at other times to them, or at all times to other men, would be reputed affability, is, in the heat of present distemper, flattery: what others would take for true submission, or be glad to entertain as a serious proffer of reconcilement, whiles this humour is stirred, is dissimulation or subtlety to entrap them. The reason of such uncharitable misconstructions is the same which was given before. Whatsoever is obvious to thoughts inwardly perplexed or grieved, is apprehended as evil, because it revives or exasperates the cause of grief; and being apprehended as irksome to their present dispositions, the understanding or fancy must play the Parasites, and make good such imputations, as the predominate humour lays upon the object. Others words or gestures always provoke some motion in us, and with the motion, some humour or other is set on working. Now if the humour be tart or bitter, the motion of it will be unpleasant to the party, in whom it resides. For this reason men sickly or choleric prosecute all, that speak to them, or whatsoever moves the fretting humour, with the same dislike they have of it, or their internal grievances thus occasioned. All is one whether the speech or behaviour be fair or foul, so the irksome disposition be exasperated, which sometimes is more offended with the antipathy of affability or proffered courtesy, than with churlish or boisterous opposition of the like temper in others. For being boisterously opposed it either relents or finds opportunity to exonerate itself, and spend its venom by vehemency of provoked motion; but gathers strength by fretting inwardly at their speech or gestures which unseasonably endeavour to allay it: as the Spring-sunne by stirring humours being not able to draw them out or digest them, produceth agues. Some tempers of mind in like sort there be, very apt to be offended with divine truth either bluntly, obscurely, doubtfully, or unseasonably propounded, and yet as ready to be friends with it distinctly and placidly represented. Others are so tainted with the sour leaven of Pharisaisme, that the more evident the truth is made, or more plausibly delivered unto them, the more bitterly they malign it and the proposers of it; for the inward grief of a worme-bitten conscience doth more disquiet the soul and spirit, than any choler can do the body or animal faculty. Thus the high Priest rend his clothes at our Saviour's interpretation of that place in Daniel: [Hereafter shall ye see the Son of man.] as if he had spoken blasphemy. Albeit his manner of delivering this divine truth, manifest enough to sober examinours, were most placid, and in terms mitigated below the tenor of a direct answer to the question proposed. Had he prophesied to have made them Kings, or upon opportunity of his late triumphant entertainment, interpreted the Prophet's words of himself then coming, as their General to outbrave the Romans with golden shields or glittering armour, he might have gained that applause, which they afterward gave 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 general qualification or first ground for preventing misconceits of the Divine Nature or Attributes, is purification of heart.  
1. THe Heathens grossly either multiply or mis-figure the divine Nature; we varnish their unsightly pictures, or conjoin their distracted representations: both misproportion or deface him in his Attributes. Now as it is the corruption of nature, wherein we communicate too deeply with the Heathen, which maketh us partakers of their sins: so shall we prove ourselves more unexcusable by much, than they were, unless their example excite in us religious care and alacrity to use those means, which many of them by light of nature, (questionless without the internal light of grace) saw to be necessary for attaining the true knowledge of the Deity. To the better sort of them it was a clear truth and a received Maxim; That as the Sun cannot be seen without its own light, so God could not be known without his illuminations: That by these illuminations proffered to all the most part were not in any degree enlightened for want of internal preparation. The preparation or disposition by them required, was purification of the soul. Of excellent passages to this purpose Trismegist, Plato with his followers, Plotine specially, and amongst the Romans, Seneca, are very fertile. Their consonancies to Christian truth are gathered by many, briefly by Pansa, and some other late Writers, whom I commend unto the Reader for no other end, but that he may be commended or directed by them to these authors themselves, worthy to be looked into by the most eagle-sighted Divines of our times. Admit they cannot communicate to us the light of saving truth, with whose comfortable rays their souls were never refreshed, nor their minds enlightened: yet should I take him either for more than a man, even a celestial Saint on earth, or for a lazy drone, that will not condemn himself for sloth or dullness in apprehension of God or his goodness; so he will but unpartially compare his own conceits or affections with these men's, allowing the odds as well of the more excellent means which he hath to find, as of the encouragements incomparably more glorious given him to search out the hidden Manna, that secret joy of heart or exultation of spirit, which always resulteth from true contemplation of the first truth, or from the dew of this fountain of goodness. And if whiles we seek a rule or stay to our understandings, lest they slide into error, we desire withal a spur unto devotion; the usual professors of School divinity come as far short of these heathen Theologists, and their Christian expositors in this later service, as they go beyond them in the former.  
2. Plotins' frequent interspersion of much divine matter throughout most his Philosophical discourses, often makes me doubt, whether familiarity with Origen did not draw him to some acquaintance with Christian mysteries; howsoever he sought to form them in Philosophical moulds, and set forth stolen fragments of the food of life with Platonical sauce. By what means then may the soul in this man's judgement be elevated to contemplate the unprizeable beauty, which hath her dwellings in the sacred closetts, and gads not abroad, lest profane eyes might gloat upon her? Not to question how well he spoke them, or how far he did assent unto them; these, and the like speeches of his (very pertinent to our present argument) infer a divine truth out of Philosophical principles. If the eye be either infected with bad humours, dull or weakened for want of spirits, the brightness of the objects presented, breeds a dimness, and disenables it for seeing, what otherwise might easily be seen. The spectator must be made like the spectacle; nor could any eye see the Sun, were it not by natural constitution Sunlike: No more can the mind unless purified, behold the fountain of purity: whence he must be divine or deiformed, that means to see God, or the pattern of beauty. Plot. lib. 6. Ennead. 1. Whether to his soul morally or Philosophically purified, thus much was represented by the light of nature; or whether admitted to look into the fountain of truth or law of liberty, he thus far approved it while he looked upon it: the sum of his collections was delivered by him, who alone had seen God, and declared him unto the world Blessed are the pure in heart; for they shall see God 
* Math. 5. vers. 8. . In the perfection of this vision consists the fullness of our felicity in the life to come, of which felicity notwithstanding all in this life may in some measure be partakers, by seeing him in his word and in his only son: He that hath seen me hath seen my father. How then sayst thou Philip; Show us the father 
* joh. 14. vers. 9 ? But did all see the son, that looked upon him? If they did not, how was he the true light, that enlighteneth every man that cometh into the world? In as much as the world was made by him, his light was spread throughout it; He shineth still in darkness, though the darkness comprehendeth him not. joh. 1. vers. 5. This darkness in Plotins' language is the adventitious filth or rust, which before purification be wrought, adheres to the humane soul, and makes it uncapable of any illumination from the fountain of light.   

CHHPTER L.  
What purification of heart may be expected and sought after, before the live-image of God be renewed in us. Of the directions given by Heathen Philosophers for attaining to this purification, or to perfect knowledge by it. Wherein their directions are defective.  
1. But admitting the purified hart hath the promise of blessing, as well in this life, as in the other to come; who shall have interest in the promise? for who can say; My heart is clean? As justification; so the purification, whereof we treat, is twofold; 

1. From the reign or dominion of sin.  
2. From all relics or commixture of sin.   Of the latter purification, in this life none can be, of the former all the faithful must be partakers. But even faith itself, before it can be lively and sound, must in order of nature (perhaps, of time) be sincere and true: and unto the mere truth of it, the right knowledge or apprehension of the object is always precedent. Whence it becomes questionable, what degree or manner of purification is requisite to the right knowledge of God or his attributes: these, in the method proposed to us by the authors of this Creed, being the first articles or objects of our belief.  
2. May we in this case, as in the like before, admit of a twofold cleansing or purification; one moral, or right only in its kind, but far short of acceptation in itself, only acceptable, as it is destinated to a second which is spiritual, and pleasing to God through jesus Christ, as being the symbol or participated form, whereby Christ's righteousness becomes actually ours. The truth of this distinction was supposed by S. james, otherwise he had set those souls, which he sought to cleanse, in a perpetual backwater. Unto men as than not justified nor spiritually purified; unto all, (notorious sinners not excepted) for to them by especial title was that exhortation directed; Draw near to God, and he will draw near to you. jam. 4.8. Suppose the parties, to whom he spoke, should have replied thus; Unless God draw near to us by his sanctifying grace, how should we draw nearer to him than we are? Had their reply been pertinent, and just? If just, his exhortations following had been altogether fruitless and impertinent; Cleanse your hands ye sinners, and purge your hearts ye wavering minded. jam. 4 vers. 8. No modern Catechist knows better than he did; That God alone must spiritually cleanse and purify, because he alone creates that grace in their hearts, whereby this their sanctification is wrought. Yet that they might be finally so cleansed, and purged by his mere grace, they were first morally to be cleansed, by abstinence from unrighteous actions, by denying of indulgence to internal lusts. This wavering of mind, though it spring from impurity of heart or corrupt affection; (as one observes) is no ill sign in youth, but rather the working of the soul, seeking to purge itself from corruption; although a wavering and floating imagination is for the present most uncapable of the impression of God's image.  
3. As corruption of nature doth sway us both to conceive, and bring forth evil of every kind: so our acquired proveness to practise it, being outwardly curbed, or our natural propensions by God's providence diverted from such objects, as might entice or enlarge them, the light of nature as yet not sanctified will manifest the folly of our former ways, and ofttimes cause notorious malefactors to water their cheeks with tears, in sign they would (as perhaps for the present in part they do) wash their consciences from wont uncleanness, if it should please God to grant them opportunity of testifying their resolutions by reformation of life prolonged. And what they thus protest may be either merely pretended, or unfeignedly purposed. So may purposes, for the time being unfeigned, be either temporary and weak (easy to be defeated) by future opportunities; or firm, and constant, able to resist all ordinary or wont enticements to commit external mischiefs. Such they may be, and yet never approach the confines of true spiritual renovation.  
4. That hearts thus far cleansed and mollified are more apt to admit the true stamp or character of any moral truth, and may be more easily and farther poized with any wholesome admonition or reproof▪ needs no further proof, than that, which is above all proofs, which can be brought to the contrary, common experience. And although in the heat of passion, or by renitency of contrary impulsions, our apprehensions of truths formerly imprinted or then first represented, be not so clear, or though our judgements be corrupt and partial; yet such as have laid up these sacred principles in their hearts, giving them little or no vent, except in practice, will in these cases suspect their judgement, and appeal from passion to calm and sober meditations. Many pleasant and grateful fancies, which secretly intrude themselves by night, are often mistrusted by some, even whiles they dream; though the like dreams in others, which have less occasion to believe them, are exempt from all suspicion. The cause of difference, as an exquisite 
* Philip. Mocenicus.  Philosopher tells us, is this. In the one, the passages betwixt the brain, and the heart are in some sort open: in the other so stopped, that the head, which serves as an illiterate messenger or newes-carrier to the heart, can have no direction or resolution thence, but takes every thing for true, that hath any appearance of truths formerly experienced in waking thoughts. This falls out so, as if, whiles grand Counsellors sleep, Postboys should take upon them to determine of matters of state by vulgar rumours concerning the secrecies enclosed in their Packets. The vigilant thoughts of men attentive to worldly business or bend to vice, can be no better in sacred matters, than dreaming fancies in matters secular. No moral knowledge not implanted in a purified heart, but upon intercourse of passion or new occurrence, either vanisheth or varieth as strangely and quickly, as nocturnal representations. Nor is it possible any sacred knowledge should enter into our hearts, until they be in some measure cleansed of their native rust or adventitious foulness.  
5. Not unconsonant to as much of S. james divinity, as hitherto hath been discussed, is that resolution of Seneca in the beginning of his natural or theological questions (for God and nature were to him as one) Mustum interest inter, & bonam valetudinem, etc. There is a great difference between health and strength: Thou carriest about no counterfeit face, nor framest thy speech unto another's mind: Thy heart is not invailed, thou art free from avarice, which deprives itself of what it hath purloined from others; from luxury, which repairs the wasted stock more filthily, than it was wasted. Thou art not subject to ambition, which seldom brings men unto dignity, but by base and indigne practices? Thou art as yet a non-proficient, and rid of all other ill guests, not of thyself. The virtue we aim at, is magnificent: not that it is in itself a happy thing to be without vice, but that want of evil doth free the mind, and prepare it for the knowledge of heavenly matters, and qualify it for acquaintance with God. Plotin likewise (avouching the consent of the ancient) makes every virtue a beam or ray of the former purification, in his opinion requisite for attaining union with the prime light or fountain of beauty. What is temperance but abstinence from bodily pleasures, as being neither pure in themselves, nor fit for any affecting purity of life to follow? Wisdom and Prudence erect the mind to things supernal, and keep it aloof from this inferior and base part of the world, which pollutes it. Wherefore it was truly said; That the goodness, and beauty of the humane soul consists in being like to God. But by what means in his divinity must our souls put on his likeness? By putting off, whiles they ascend to him, the vicious habits, which they put on in their descent to worldly spectacles; as those that enter into the sanctuaries of the Temples, put off their garments, and approach not the presence of the gods till they be purified. And again, Our souls must be divorced from all corporal beauty, before we come acquainted with the prime light or fountain of beauty, of whom all bodily perfections are but images, on which who so dotes, or esteems as objects worthy of his love, shall be partaker of his folly, that drowned himself by assaying to embrace fair shadows in the water. For thus enclaspt with love of bodily decency, that he cannot acquit himself from it, he must needs suffer a precipitation (not so much of body as of soul) into a pit dark and ghastly to the mind of man; blinded both amongst the infernal ghosts, and even whiles they live here, haunted still with ghosts or shadows. That is our Country whence we came, and there is our settled place of dwelling. But what is the means or manner of our retire? We need neither ship nor chariot, nor horse, not so much as the use of our own feet: all these we must forsake, not vouchsafing once to look back upon them after we be set on in this journey. Our bodily lights being shut we must provide us another eye. But what must this internal eye behold? Upon the first opening or wakening, it cannot easily fix itself upon excessive brightness. What remedy then? The soul must be enured by degrees, first to look into honest and ingenuous studies; afterwards to contemplate such actions of famous men, as are fit patterns for others to follow; lastly to take the true characters of these good actors minds. But they shall by this means be enabled to take a true draught of their own form? If thou canst not see thine own latent beauty, propose the statuary for thy imitation, pair of superfluities and exorbitances, rectify obliquities, and give lustre to parts obscure or dusky, and never give over polishing and trimming thy statue, until virtue display her radiant beams, until thou seest temperance established in her immaculate throne. Thou needst no Mercury for thy direction, intent thy sight: for such alone, as now thou art, can truly behold that excellent beauty. Plot. Ennead. 1. lib. 6.  
6. Out of this Heathens Philosophy, that Charity, which should be in Christian Divines, would extract much matter, well symbolising with the words of life. Howbeit, lest either young Readers should wrong themselves by doting too much upon these or like passages, or Divines should deprive him of his due; let us see a little farther wherein they decline from Christian truth. It was an heavenly doctrine of Plotine and other Heathens; That gold being severed from dross or gleibs of earth often intermingled with it, and the soul of man once purified from vice or external impressions, both recover their native beauty: that the soul thus recovering her native-splendor, becomes a true glass for right representation of God's image or his attributes. But the best of the Heathen wanting this perspective glass, whereby things of heavenly nature must be discovered, could not discern many internal spots or blemishes, which no less pollute the humane soul, than those running sores, wherewith most others beside themselves were in their judgement foully infected. Besides these mentioned, much of their seed we cannot deny to be most precious, as being either borrowed from the Hebrews, since the law was written, or propagated from Noah the Preacher of righteousness. Yet even the best, that they did sow, compared with Paul's or Apollo's labours, proved in the growth but like grass or green blades upon the house-toppe, withering before they be ripe. And thus ill it proved, because not sown in contrite hearts, because not rooted in true humility, never watered with penitent tears, without whose moisture the seed of God's word ordinarily receiveth no just increase. If we may judge 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 kind of hand-labour to put of bad habits, or cleanse our souls from such filth, as had befallen them, from contagion of externals; the other, that perfect splendour, beauty of mind, or fullness of felicity, did immediately result from these moral abstractions or resecations of superfluities. Hence were he and his fellow Philosophers often occasioned to triumph before victory; to boast of liberty, when they had but laid aside some external badges of slavery; to rejoice when they should have sorrowed. For of that true purification, which is but as the ground or matter of spiritual reformation, penitent tears and secret mournings are parts essential: Suffer afflictions, and sorrow ye, and weep. Let your laughter be turned into mourning, and your joy into heaviness. Cast down yourselves before the Lord, and he will lift you up 
a james. 5. .  
7. Howbeit as in comparison of our Apostle I must condemn them: so for other contemplations and good directions I cannot but justify them in respect of 
* Fingunt illae literae, vegetantque puerile ingenium, atque ad divinarum scripturarum cognitionem mirè praeparant, adquas ilico pedibus manibusque illotis irrumpere, pene sacrilegi genus est. Hieronymus eorum impudentiam taxat, qui modo a secularibus literis profecti, audent divinas tractare scripturas. At quanto faciunt impudentius, qui ne gustatis quidem illis, istuc ipsum audent? Erasmi. Enchirid cap 2.  many professed Divines, which intrude themselves into the holy of holyes, and pry into God's secret counsels, without any manifest change of mind or affection, scarce of raiment, except perhaps to make a colour of change unto the world, by alteration of the hue, oftimes more then wontedly pampering their wont green desires, under the shelter of a sable suit or candid robe. And I have often observed it to my grief; that as none declaim more passionately against dead heresies, then dissolute and licentious livers: so in questions of greatest moment, and on their part of fearful consequences, if they should happen to prove false, none resolve more peremptorily for their own, or more uncharitably against others opinions, than such as have least sounded the fundamental principles of true divinity, most unable to judge of consequences. None, more impatient of contradiction by others, than such, as being let alone, will in few lines often contradict themselves. To bequeath titles of ancient heretics to their live brethren: to shoot out their bitter arrows, at all adventures, against as many of their fellow soldiers, as do not shoot by their compass, none are more forward than such, as never sought to know God, but by hearsay; having made a secret covenant with their sluggish selves to take that to be the true sense and meaning of his word, that to be the right tenor of his will, which some worthy Divines (more commendable for general pains, then for exact discussion of these particulars,) but in whose writings they have been most conversant, shall avouch. If they can put a new fashion on vulgar, old worn, or homespun stuff, nothing foreign, though of the same thread better woven, and more durable, must be admitted. What is the reason? Like neat artificers they rate their hand-labours in materials of others providing too high. Not to utter their old notes or gatherings of youth, is a loss no less to them, then for Merchants not to vent such wares as have laid long upon their hands. And whatsoever they have uttered to the world by word or pen, they deem it no small part of their credit to warrant (if need require) by solemn oath for good stuff. By this confidence they gain credit with the multitude, and having this, verily they have 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 avoidance of peremptory and precise determinations in particulars of confessed difficulty. To hold negatives, directly contrary to many particular resolutions commonly received; is always more easy, oftimes more useful, and for the most part more necessary, then to determine of affirmatives. Nor is it necessary we should abate the strength and vigour of our assent to general principles for want of sure footing in special difficulties; but rather hold it by a hawk or reign from violent courses in ruggie or slippery passages. This kind of suspense, which proceedeth from restraint of judgement, not from deadness of devotion, is the mother of admiration, and admiration the nurse of all true knowledge concerning God.  
8. One of the best means of knowing, what may be known of him in this life, is by knowing ourselves; and the best way to know ourselves is to learn the meaning of that precept of denying ourselves. 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 bottom of it. The hidden treasures of his mercy and goodness (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 Godhead, which shined in him cannot be represented unto us, unless the like mind be in us, which was in him. But the particular branches of this duty spring more directly out of the Articles concerning Christ, unto such knowledge (of whom so much as may bring forth the true similitude of his mind, the true knowledge of the divine nature, and general attributes, is by way of method necessary, and unto this knowledge the generalities of the former principle presupposed, and practised,) there is yet a more excellent way.   

CHAPTER LI.  
The best means to rectify and perfect our knowledge of God is to love him sincerely. Of the mutual aid or furtherance, which the love of God and the knowledge of God reciprocally and in a manner circularly afford each to other in their setting and growth.  
1. TO make love the mother, and knowledge the daughter will seem an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mere inversion of nature's progress, from whose footsteps the common Maxim, [unseen unsought after; or (as the Latins express it,) Ignoti nulla cupido; unknown undesired;] hath been gathered by the investigators of truth. The very essences of desire and love (especially of things not actually enjoyed) are so closely enterwrapt and linked together, that for knowledge, or whatsoever is no essential part of themselves to interpose or come between them, is impossible. If then knowledge (according to the former saying) be always presupposed to desire, how should it be the offspring of love?  
2. The former Maxim notwithstanding (if I much mistake not) though within its limits without control, yet rightly examined hath no just authority, save only in such express and actual desires, as are fashioned to determinate particulars desired. It no way stretcheth to that mother desire, which all men naturally have of knowledge indefinitely taken. This always works before we are aware, and all of us desire to know, before we know what knowledge or desire meaneth. This native desire of knowledge, no man I think (were he to speak directly and bona fide to this point) would avouch to be different from the desire of happiness alike naturally and inseparably rooted in all. One, & the same inclination of the reasonable nature sways to happiness, as to the end or mark, through knowledge, as the entry or passage; but often miscarries, not so much through faint intention or remiss endeavours, as from too hasty level, unsteady loose, or immature delivery, before it be furnished with internal weight to balance itself against external impulsions or attractions. Goodness divine, in whose fruition this happiness consisteth, was the port for which the Philosophers in their intricate disputes were bound: the point, whereon the former desire is by nature directly set; but from which the alacrious endeavours or vigorous intentions of men most greedy of knowledge, usually divert as far, as an headless unfeathered flight, shot out of a strong bow in a mighty wind, doth from the mark whereto the Archer would have sent it. Not the most exquisite knowledge of nature's secrecies, of every creature in the world, can add aught unto our happiness, otherwise than by rectifying or right levelling that inbredde desire, which impells or sways us to this anxious search of knowledge. For knowledge itself we desire only as it is good, whereas no goodness, save divine, can give satisfaction to this desire. Unto this point or centre of the soul's rest and contentment, which Philosophers sought up and down by as many Arch-lines, as there be spheres or circles in the several works of nature, the Psalmist directs us by a short cord or string: Delight thou in the Lord, and he shall give thee thy hearts desire. Psal. 37.4. And our hearts desire includes (at least) such a measure of knowledge and true happiness, as in this life is fittest for us. But as we may in some sort desire his goodness, may we so truly delight in him, whom we have not known? Is it true of our hearts, what jacob said of 
* Gen. 28.  Bethel? Are they indeed the houses of God? is he in them, and we are not aware of his presence?  
3. Of things in their nature sensible, but never apprehended by any particular sense, there may be an implanted hate or loathing. As whatsoever the mother near childbirth hath been affrighted or misaffected with, will be misliked by the child brought forth. Hence do these secret enmities, which some reasonable creatures bear to dumb beasts, which never offended them, usually grow. The Paroxysmes or fits of this dislike, are never occasioned but by sight or feeling, or some other sensitive actual apprehensions of matters thus offensive: howbeit, some grudge of the same disease may be procured by mere vicinity or the unknown presence of the adversary; as I have known some men, restless after hard labour, and ever and anon to refuse the seat of their wont rest, not knowing any reason, why so they did, till search being made, the sight of their adversary, (that was a Cat) did bring their fit upon them. And yet I make no question, but either delightful employments, exercise of the spirit and senses, or the company of lovely creatures, might easily have either prevented the working of the Antipathy, or deadened all impression of irksomeness or dislike; although their bad neighbour had still been present. As dislike and hate from antipathy; so love or delight may be raised from secret contact or vicinity of sympathising natures. And whether we hold our souls to be immediately created of nothing, or to spring as branches from our parents; both ways they may be capable of impressions from God's presence, which (though for the most part unapprehended) is always intimate and immediate to them as well in their operations, as productions; and would undoubtedly fill them with secret joy, did we not either give preposterous issue to such gladness, as by the sympathy is often unwittingly raised in our hearts; or stifle the first workings or intimations of it by contrary motions of unhallowed mirth. Were those secret rays of warmth and comfort, which daily issue from his brightness, not cast (as they usually are) upon secondary causes or by-standing creatures, but reflected upon their fountain; the light of his countenance would more clearly shine upon us, and instampe our minds with the right portraiture of his perfections imitable. The sum of the Psalmists late mentioned advice is, to nurse the sympathising instincts or seeds of secret joy, but by abandoning all delight, save in those practices, which preserve the health and peace of conscience. For to delight in the Lord and in his law, are with him terms synonymal. Unto this point the last passages of the fourth book, as of laying up God's word in our hearts, of giving mature and right vent to internal motions or suggestions, have (as the Reader will easily perceive) peculiar and immediate reference. The imperfect light of speculative or artificial knowledge may well beget some heat of love: but the perfection or splendour of knowledge divine cannot spring but from love throughly kindled and bursting out into a flame, which it seldom doth, if those inward touches of unknown joy, find too much, too speedy, or sinister vent. It is an excellent observation, which some have misquoted out of Plato, to this purpose. Sacred mysteries can hardly be taught with words: but if a man long inures himself to divine matters, and fit his life to his meditations, the light of truth will suddenly burst out, as from a sparling fire. Vide Pansam. pag. 9  
4. The doctrine proposed we may maintain without intermeddling in that quarrel between some late 
* Ge●son and Vasques.  Schoolmen and mystical Divines more ancient, concerning the precedency of love and knowledge, in the unition of our souls with God. In the opinion of the ancients, the acts of love or affection outstart actual knowledge or apprehension. We only give this precedency to the indefinite desire or apprehension of manifest joy from a cause unknown and latent. And perhaps the reason why some so stiffly deny all possibility, etiam de potentia dei absoluta, for love to kindle in the rational soul, without some present elicit act of knowledge or apprehension, may be their averseness from Plato in holding science to be but a kind of reminiscence. And though upon these terms we may not second him; yet can we as little brook their opinions, which either expressly maintain or tacitly suppose the manner, how love or knowledge rational are first planted or receive increase, to resemble the compositions of art, rather than the natural growth of vegetables. The first seeds of both, are not from without, but within us; and the manner how our knowledge comes to perfection, may (I take it) be best illustrated by the manner how we ourselves become capable of this chief ornament of our nature. The first and prime substance of all bodies organical is homogeneal or of one form. The mould, whence man (far the most excellent in this rank) is by degrees (scarce sensible) extracted, aught to be reckoned rather amongst the creatures linelesse and inanimate, than vital. At the best, it is but as the mean between them, not more like to the one in possibility, than it is to the other in act; yet duly cherished, it quickeneth and brancheth itself into several parts, first exercising only the operations of life, then of sense, lastly of reason. For although the rational soul be immediately created by God; yet the operations of it, as naturally presuppose the operations of sense, as these do operations vegetable. Parallel hereto, our natural desire of knowledge or true happiness (considered in its first root or element) is but (as the Schools speak) Quoddam naturae pondus, A sway or bent or secret working of nature, seeking to be delivered of this her burden. Afterwards it aims or levels at some particular objects, rather drawn unto them by sympathy or impelled by instinct, then directed by express rule of reason or actual choice. And perhaps, the first thing apprehended by it, is its own attractions or impulsions; the apprehension of them being but as it were a reflex or doubling of former inclinations or propensions; and once come to this perfection, it moves itself, and loves as well the exercise of its own acts or choice, as the objects, to which it was otherwise drawn or impelled; now using sense as a servant, which before did lead it as a guide, but did not give it life or beginning.  
5. As food received by the mother doth only nourish, not give life to the fruit conceived in her womb; so the most pregnant suggestions of sense do only feed, not beget the internal desire of knowledge or happiness. The best instructions or precepts of Tutors, of Parents, or the experiments we get ourselves, are but as so many offices or rules of Midwifrie, for bringing forth what was before conceived. Meditation itself, (which is, in common reputation, the mother of science) or whatsoever intention of mind we can use, serve no otherwise to the former purpose, than the influence of the Sun or Stars 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 natural inclinations or desires always come to best proof, when they are cherished with assiduous, calm, and quiet meditations: whereas the nimble motions of unsettled brains usually suffer the best seeds, which Man was permitted to bring with him out of Paradise, to perish, as some birds do their young ones, by often running off their nests. Not that their inventions are not oftimes most pleasant, or delightful to spectators: for so curious pictures observantly taken from the several perfections of many liveless statues, do far surpass any one live-substance in freshness of colour or exact proportion; howbeit, the meanest creature endued with life, and motion, simply considered, is much better than the most glorious works of Polycletus or Apelles. And herein the nimble or pleasant wit, and the settled contemplator properly differ: The one proceeds by addition, or acquaint composition of external or borrowed forms; the other, by multiplication of his own internal capacities; or by a kind of silent incubation, doth as it were hatch his brood, and finds every limb or branch drawn out of his proper root, before he mark the frame or composture. And though the conception be sometimes slow, and the proportion long in setting; yet the fruit of his mind once throughly set, overgrowes the other in height, in strength, and vigour. But unto this facility in bringing forth, few attain without extraordinary midwifery or much experience. The difficulties of their first travels make many prostitute their wills to fruitless popular commercements, never resolving to conceine more deeply of any matters, then may occasion extemporary pleasure or delight, or procure some anniversary or solemn flashes of general applause. But much more painful, than any contemplation beside, whereof the reasonable soul seeketh to be delivered, is our own new birth, which, in the Apostles language, is but the fashioning of Christ jesus or God's image in us. In this our translation from darkness to light how often are we enforced to cry out with Ezechiah; The Children are come unto the birth, and there is no strength to bring forth. Sometimes we seek with sighs and groans to give vent to the inward working of the implanted inclination, stirred and quickened by the spirit of God. Otherwhiles, we strive to strengthen the expulsive force, or to make an eruption by knocking our breasts; oftimes enforced to rest contented with a stream of tears, strained out by this struggling agony between the infusions of spiritual life, and the flesh resisting this our birth, as the Dragon did the bringing forth of the Woman's child. Howbeit these sorrowful tears serve to this end, as a spring or summer shower to a joyful harvest. And the greater our pain in the travel, or the longer our expectation hath been masked with carnal blindness; the greater always is our joy in the delivery; when our minds are enlightened to see the beauty of that, which heretofore we so fervently expected, only by secret instinct or sympathy. Then fearing lest these transient gleams might fade or vanish; either we crave with old Simeon our Nunc dimittis, Lord now lettest thou thy servants depart in peace, while our eyes behold thy salvation, or complain with the Prophet, How long wilt thou be as a passenger or as one, that sojourneth but for a night? Return o Lord, return unto thy resting place, thou, and the Ark of thy strength. And with Peter, We proffer to build him a lasting tabernacle, to allot him our hearts for a perpetual habitation.  
6. What joy of heart doth usually accompany those internal illuminations, which break forth from such ardent desire of acquaintance with the divine nature, as hath been secretly kindled and nourished by a touch or sympathy of his former unapprehended presence; and how incomparably they exceed the most lively representations which others can frame of his essence or attributes, whether for solid information of the understanding, for affecting the will, or for uniting our souls and affections to him, may in part, be gathered from that excessive delight, which men naturally take in their own labours in respect of others more exquisitely adorned: partly from the measure of our exceeding ourselves either in the right apprehension or exquisite adorning of subjects much affected, in comparison of these which we naturally fancy not or lightly esteem. The fruits of other men's labours, being as it were, gathered to our hands, we like no farther, then as they fit those moulds of our speculative reflective conceits, which have their seat in the superior part of the soul, and scarce communicate with affection. And our judgements are always most sincere in respect of those men's works, whose persons or conversation have given us least occasion of any affectionate sympathy or antipathy. But in the approbation of our own inventions, affection and that natural inclination, whence they spring, have swaying voices: and unless these stubborn suffragants be first squared to the rules of reason taught by others, they enforce our judgements to bow unto their bent. But albeit too much affection leadeth many into folly, yet no man understands or handles any subject well, which he doth not much affect. Hence Poets, as their inventions are most delicate, so are they usually most in love with them; because the same bent of affection, which animates and strengthens their fancies to bring forth, doth also enamour them with the beauty of their own brood. Howbeit though indignation may give the faculty of making verses, where nature hath denied it: yet to make a Poet, nature itself is not able, but by giving an extraordinary affection of like or 
* Hoc amet, hoc spernet promissi carminis Author.  dislike, of such objects as fall within the consideration of the Poetical faculty. Generally as blunt irons throughly heated pierce further into hard bodies, then cold edg-tooles; so wits in themselves not the acutest, whilst accompanied with ardour of affection, conceive most acutely and deeply of matters much affected, and will got through such difficulties, as would turn the edges of the best wits living not thus backed or fortified. Nor is it the nimbleness of conceit or apprehension, but the unrelenting temper of inbred desire and uncessant sway or working of secret instinct, which brings the seeds of knowledge to just growth and maturity; as those plants prosper best, not which shoot out fastest or flourish soon, but such as have the soundest roots, and sappiest stems.  
7. As reason requires affection to back it so much more doth affection need the eye of reason (domestic or foreign) to direct and level it; nor is it only directed, but withal refined and purified by being as it were new cast in the models of our rational or reflex conceits; each act of settled contemplation diminisheth somewhat of its natural sourness, as crabs or wild apples by often transplanting or engraffing grow more mild and pleasant. As there is a circular progress of seed from trees, and trees from seed: so is there a reciprocal production of desire or love by knowledge, and of knowledge by desire or love in one and the same man. For man's actions of this kind are immanent, and multiply within himself. And as the seed since the first creation doth still in order of nature go before the tree; so doth knowledge always presuppose instinct or desire. And yet knowledge of things amiable being come unto maturity is always laden with love, as with its natural fruit. Nor should we so much desire to know any subject, unless love to it known were most natural. So that knowledge properly is but our natural desire, or implanted blind love restored to sight: and nature doth as it were first grope after that, which at length she comes to see, and having seen desires to embrace or kiss. The apparent inconstancy of young desires never satisfied manifests their natural blindness in that they secretly solicit a guide or instructor: and the original of this inconstancy, (as was intimated before) is but the working of the soul seeking to unsheathe the implanted notion or desire of knowledge and of true happiness from those fleshly invorapments, wherewith it was blind folded as a child in the womb; or to deduce the original of the error from a principle more properly Philosophical. As unto knowledge truly speculative there is required a perfect abstraction of the object known, or of the form by which we know it, from all material conditions, or sensitive adjuncts, which accompany it: so on the behalf of the intellective faculty itself (especially for the right contemplation of matters moral or practical) a correspondent extraction of the ingraffed notion or desire of good is as requisite. For as those speculative or general rules, which have been taken from sensitive experiments not rightly severed or abstracted, though they hold in some, yet fail in most particulars, when we come to practise: so likewise all love of goodness whatsoever, is unsincere and unconstant, unless the ingraffed desire of happiness, whence it springs, be first stripped of those sensitive desires or propensions, which, by the corruption of nature are either linked with it or enclose it, as the Iv●e doth the Oak. And yet the more we enure ourselves to any sensual or external good, the greater advantage those sensual appetites or propensions gain, as well for strengthening, as for fast linking or mingling themselves with the intellectual inclination or desire, which by long custom they either quite blind, or make it willing to admit them for its leader.  
8. This then is the Aphorism, for whose proof thus much hath been premised; The most compendious and safest way to conceive or speak aright of God or his goodness, is to have our inbred desire of happiness right set in youth, and continually held as in a bay unto those practices; whereto God hath promised the communication of his gracious presence. So shall the sincere knowledge of his goodness and other attributes break forth (in a measure fittest for every man in his vocation) in best season, and bring forth the most lasting, constant, and pleasant fruits of love. And knowledge again relying upon the internal desire of happiness, which is the stem or branch, whence these fruits of love proceed, doth season and sweeten the very nature or property of it, and in a sort transform from a wild plant to a tree of life; as cunning gardiner's by often transplanting & good dressing, much better the stock, and in process of time, in a manner, alter the very specifical nature of the fruit. And after our cogitations come once to revolve upon the forementioned sympathy or settled peace of conscience, (which cannot arise, but from God's presence) as upon a firm and constant Centre, our souls become like a Surveyors Table rightly set, for taking the true Model of the in comprehensible Nature.   
FINIS.