A treatise containing the originall of vnbeliefe, misbeliefe, or misperswasions concerning the veritie, vnitie, and attributes of the Deitie with directions for rectifying our beliefe or knowledge in the fore-mentioned points. By Thomas Iackson Dr. in Divinitie, vicar of Saint Nicholas Church in the famous towne of New-castle vpon Tine, and late fellow of Corpus Christi Colledge in Oxford.
         Commentaries upon the Apostles Creed. Book 5
         Jackson, Thomas, 1579-1640.
      
       
         
           1625
        
      
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             A treatise containing the originall of vnbeliefe, misbeliefe, or misperswasions concerning the veritie, vnitie, and attributes of the Deitie with directions for rectifying our beliefe or knowledge in the fore-mentioned points. By Thomas Iackson Dr. in Divinitie, vicar of Saint Nicholas Church in the famous towne of New-castle vpon Tine, and late fellow of Corpus Christi Colledge in Oxford.
             Commentaries upon the Apostles Creed. Book 5
             Jackson, Thomas, 1579-1640.
          
           [16], 464 p.
           
             Printed by I[ohn] D[awson] for Iohn Clarke, and are to be sold at his shop vnder St Peters Church in Cornehill,
             London :
             1625.
          
           
             Book 5 of the author's "Commentaries upon the Apostles Creed".
             Printer's name from STC.
             The first leaf is blank except for a signature-mark.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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           Apostles' Creed -- Commentaries.
        
      
    
     
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           A
           TREATISE
           CONTAINING
           THE
           ORIGINALL
           of
           
             Vnbeliefe
             ,
             Misbeliefe
          
           ,
           or
           Misperswasions
           concerning
           the
           
             Veritie
             ,
             Vnitie
          
           ,
           and
           Attributes
           of
           the
           Deitie
           :
           with
           Directions
           for
           rectifying
           our
           beliefe
           or
           knowledge
           in
           the
           fore-mentioned
           points
           .
        
         
           By
           THOMAS
           IACKSON
           Dr.
           in
           Divinitie
           ,
           Vicar
           of
           Saint
           Nicholas
           Church
           in
           the
           famous
           Towne
           of
           New-castle
           vpon
           Tine
           ,
           and
           late
           Fellow
           of
           
             Corpus
             Christi
          
           Colledge
           in
           OXFORD
           .
        
         
           
             IOHN
             .
             17.3
             .
          
           
             This
             is
             life
             eternall
             to
             know
             thee
             the
             onely
             true
             God
             and
             Iesus
             Christ
             whom
             thou
             hast
             sent
             .
          
        
         
           LONDON
           Printed
           by
           
             I.
             D.
          
           for
           
             Iohn
             Clarke
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           Shop
           vnder
           St
           Peters
           Church
           in
           Cornehill
           .
           1625.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           HONOVRABLE
           S
           ir
           HENRY
           DANVERS
           ,
           Knight
           ,
           Baron
           of
           Dantesey
           ,
           his
           Honourable
           and
           singular
           good
           Lord.
           
        
         
           
             RIGHT
             HONOVRABLE
             ;
          
        
         
           AS
           in
           drawing
           these
           and
           former
           lines
           I
           haue
           had
           no
           other
           aspect
           or
           aime
           ,
           saue
           onely
           to
           discover
           the
           by-paths
           which
           lead
           vnto
           error
           ,
           and
           to
           presse
           forwards
           
           by
           a
           cleare
           way
           towards
           the
           truth
           :
           so
           in
           publishing
           of
           them
           I
           haue
           taught
           them
           to
           look
           backwards
           not
           forwards
           ,
           as
           being
           more
           desirous
           to
           testifie
           my
           thankful
           respect
           ,
           either
           to
           the
           knowne
           Honourable
           Patrons
           of
           good
           Acts
           ,
           or
           furtherers
           of
           my
           private
           studies
           ,
           than
           to
           feede
           ambitious
           fancies
           with
           the
           humours
           of
           the
           time
           ,
           by
           obtruding
           my selfe
           vpon
           the
           dispensers
           of
           great
           dignities
           or
           preferments
           .
           My
           resolution
           being
           thus
           set
           ,
           I
           saue
           a
           labour
           in
           dedicating
           these
           papers
           to
           your
           Lordship
           ,
           whose
           Honourable
           favours
           and
           munificence
           towards
           that
           famous
           Vniversitie
           (
           whereof
           I
           haue
           long
           continued
           an
           vnworthy
           member
           ,
           but
           to
           which
           I
           shall
           ever
           continue
           the
           loue
           and
           obedience
           of
           a
           faithfull
           Sonne
           )
           doe
           
           challenge
           a
           better
           testimony
           of
           my
           observance
           than
           I
           can
           now
           expresse
           ,
           or
           hope
           hereafter
           to
           present
           your
           Lordship
           withall
           .
           But
           God
           be
           thanked
           ,
           our
           famous
           Mother
           hath
           many
           sonnes
           a
           great
           deale
           more
           able
           than
           my selfe
           to
           vndergoe
           this
           service
           .
           Leaving
           it
           therefore
           vnto
           them
           ,
           I
           shall
           giue
           my selfe
           abundant
           satisfaction
           and
           contentment
           for
           my
           labours
           past
           ,
           and
           take
           incouragement
           to
           continue
           the
           like
           ,
           if
           it
           shall
           please
           your
           Lordship
           to
           accept
           these
           present
           ,
           as
           an
           vndoubted
           pledge
           of
           that
           thankfull
           respect
           and
           observance
           which
           I
           owe
           vnto
           your
           Lordship
           for
           your
           favours
           and
           bountie
           towards
           my selfe
           in
           particular
           ,
           the
           memory
           of
           which
           hath
           beene
           more
           gratefull
           vnto
           me
           ,
           in
           that
           I
           was
           made
           to
           feele
           
           them
           ,
           before
           I
           was
           so
           much
           as
           known
           by
           sight
           vnto
           your
           Honour
           .
           Thus
           with
           my
           best
           prayers
           for
           continuance
           of
           your
           Lordships
           increase
           of
           honour
           and
           true
           happinesse
           ,
           I
           humbly
           take
           my
           leaue
           ,
           and
           rest
        
         
           
             From
             Penly
             in
             Hartfordshire
             
               March.
               2.
               1624.
               
            
          
           
             Your
             Lordships
             in
             all
             dutie
             and
             observance
             THOMAS
             IACKSON
             .
          
        
      
       
         
         
           ¶
           The
           Contents
           of
           the
           severall
           Chapters
           handled
           in
           this
           Treatise
           .
        
         
           
             SECTION
             I.
             Of
             the
             ingraffed
             Notion
             of
             a
             Deitie
             ,
             and
             the
             originalls
             of
             Atheisme
             .
          
           
             
               
                 Chapter
                 .
                 1.
              
               
               To
               beleeue
               in
               God
               is
               originally
               no
               more
               than
               to
               beleeue
               there
               is
               a
               God
               ,
               who
               is
               in
               all
               things
               to
               be
               beleeued
               .
               Of
               this
               beliefe
               ,
               trust
               or
               confidence
               in
               God
               is
               the
               necessary
               consequent
               in
               Collapsed
               men
               ;
               Despaire
               the
               necessary
               consequent
               of
               the
               same
               or
               like
               beliefe
               in
               Collapsed
               Angels
               .
               
                 Folio
                 .
                 2
              
            
             
               
                 Chapter
                 .
                 2.
              
               
               Disputation
               is
               not
               the
               readiest
               way
               to
               cure
               or
               reclaime
               an
               Atheist
               .
               
                 Folio
                 .
                 8
              
            
             
               
                 Chapter
                 .
                 3.
              
               
               The
               Notion
               of
               the
               Deitie
               or
               divine
               power
               is
               most
               naturall
               vnto
               all
               men
               .
               How
               this
               Notion
               being
               most
               naturall
               vnto
               all
               ,
               is
               eclipsed
               and
               defaced
               in
               many
               .
               
                 Folio
                 .
                 10
              
            
             
               
                 Chapter
                 .
                 4.
              
               
               Atheisme
               ,
               Idolatrie
               ,
               Heresie
               ,
               Hypocrisie
               ,
               &c.
               haue
               one
               common
               roote
               .
               What
               estate
               or
               condition
               of
               life
               is
               freest
               from
               ,
               or
               most
               obnoxious
               vnto
               Atheisme
               ,
               or
               temptations
               thereto
               tending
               .
               Of
               Atheisme
               in
               passion
               onely
               ,
               not
               habituated
               .
               
                 Folio
                 .
                 17
              
            
             
               
                 Chapter
                 .
                 5.
              
               
               Of
               habituated
               or
               setled
               Atheisme
               .
               Why
               this
               disease
               was
               not
               so
               Epidemicall
               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
               Atheisme
               )
               vsually
               springs
               .
               
                 Folio
                 .
                 31
              
            
             
               
               
                 Chapter
                 .
                 6.
              
               
               Of
               Disputatiue
               Atheisme
               ;
               deniall
               of
               the
               God-head
               ,
               or
               divine
               providence
               ;
               with
               the
               severall
               curiosities
               which
               occasion
               it
               .
               
                 Folio
                 .
                 42
              
            
             
               
                 Chapter
                 .
                 7.
              
               
               Of
               malignant
               Atheisme
               .
               Of
               the
               originall
               of
               enmitie
               vnto
               Godlinesse
               .
               That
               the
               excesse
               of
               this
               sinne
               doth
               beare
               witnesse
               to
               the
               truth
               which
               it
               oppugnes
               .
               
                 Folio
                 .
                 56
              
            
             
               
                 Chapter
                 .
                 8.
              
               
               Meanes
               for
               preventing
               infection
               of
               Atheisme
               or
               irreligion
               .
               In
               what
               temper
               or
               constitution
               of
               minde
               ,
               the
               ingraffed
               notion
               of
               God
               and
               goodnesse
               doth
               best
               prosper
               .
               That
               affliction
               giues
               vnderstanding
               in
               matters
               sacred
               ,
               with
               the
               reason
               why
               it
               doth
               so
               .
               
                 Folio
                 .
                 67
              
            
             
               
                 Chapter
                 .
                 9.
              
               
               In
               what
               respects
               supernaturall
               grace
               or
               faith
               infused
               is
               necessary
               to
               the
               right
               beliefe
               of
               these
               truths
               ,
               which
               may
               in
               part
               ,
               be
               certainely
               knowne
               by
               diligent
               search
               of
               naturall
               reason
               .
               
                 Folio
                 .
                 80
              
            
          
        
         
           
             SECTION
             II.
             Containing
             the
             originall
             manner
             of
             right
             apprehensions
             ,
             and
             errours
             in
             matters
             naturall
             or
             morall
             .
          
           
             
               
                 Chapter
                 .
                 10.
              
               
               The
               severall
               opinions
               of
               Philosophers
               concerning
               the
               manner
               how
               Intellection
               is
               wrought
               or
               produced
               :
               what
               is
               to
               be
               thought
               of
               intelligible
               formes
               .
               
                 Folio
                 .
                 86
              
            
             
               
                 Chapter
                 .
                 11.
              
               
               How
               farre
               Platoes
               opinion
               may
               be
               admitted
               ,
               that
               all
               knowledge
               is
               but
               a
               kinde
               of
               reminiscence
               ,
               or
               calling
               that
               to
               minde
               which
               was
               in
               some
               sort
               knowne
               before
               .
               
                 Folio
                 .
                 89
              
            
             
               
                 Chapter
                 .
                 12.
              
               
               After
               what
               manner
               the
               Ideall
               or
               ingraffed
               Notions
               are
               in
               the
               soule
               .
               
                 Folio
                 .
                 92
              
            
             
               
                 Chapter
                 .
                 13.
              
               
               Of
               the
               office
               or
               service
               which
               the
               Phantasie
               performes
               vnto
               the
               actiue
               vnderstanding
               or
               contemplatiue
               facultie
               ,
               
               for
               the
               right
               apprehension
               or
               discernement
               of
               truths
               specially
               vnsensible
               .
               
                 Folio
                 .
                 98
              
            
             
               
                 Chapter
                 .
                 14.
              
               
               What
               qualifications
               are
               required
               in
               the
               Phantasie
               or
               
                 passiue
                 vnderstanding
              
               for
               performing
               its
               dutie
               to
               the
               
                 actiue
                 vnderstanding
              
               ,
               specially
               for
               the
               right
               representation
               of
               matters
               morall
               or
               spirituall
               .
               
                 Folio
                 .
                 107
              
            
             
               
                 Chapter
                 .
                 15.
              
               
               In
               what
               sense
               it
               is
               commonly
               sayd
               that
               Sense
               is
               of
               particulars
               and
               the
               vnderstanding
               of
               vniversalls
               .
               Of
               the
               manner
               how
               sense
               misinformes
               the
               vnderstanding
               ,
               with
               some
               generall
               advertisements
               how
               to
               prevent
               its
               misinformations
               .
               
                 Folio
                 .
                 113
              
            
          
        
         
           
             SECTION
             III.
             Of
             the
             Originall
             of
             Heathenish
             Idolatrie
             ,
             and
             multiplicitie
             of
             Gods.
             
          
           
             
               
                 Chapter
                 .
                 16.
              
               
               The
               generall
               fallacie
               by
               which
               Sathan
               seduced
               the
               world
               to
               acknowledge
               false
               Gods.
               
                 Folio
                 .
                 125
              
            
             
               
                 Chapter
                 .
                 17.
              
               
               The
               more
               speciall
               Fallacies
               by
               which
               Sathan
               seduced
               the
               Heathen
               to
               multiplie
               their
               gods
               in
               excessiue
               manner
               .
               
                 Folio
                 .
                 135
              
            
             
               
                 Chapter
                 .
                 18.
              
               
               The
               originall
               of
               Superstition
               ,
               properly
               so
               called
               ,
               and
               the
               preservatiues
               prescribed
               by
               God
               himselfe
               against
               this
               branch
               of
               Idolatrie
               .
               
                 Folio
                 .
                 151
              
            
             
               
                 Chapter
                 .
                 19.
              
               
               Of
               divers
               errours
               in
               Philosophie
               ,
               which
               in
               practice
               proved
               seminaries
               of
               idolatrie
               and
               sorcerie
               .
               
                 Folio
                 .
                 167
              
            
             
               
                 Chapter
                 .
                 20.
              
               
               Of
               the
               speciall
               nutriment
               which
               the
               Poetrie
               of
               ancient
               times
               did
               afford
               to
               the
               forementioned
               seedes
               of
               Idolatrie
               ,
               with
               some
               other
               particular
               allurements
               to
               delightfull
               superstition
               .
               That
               the
               same
               nutriment
               which
               feedes
               superstition
               ,
               being
               rightly
               prepared
               ,
               may
               nourish
               devotion
               .
               
                 Folio
                 .
                 185
              
            
             
               
               
                 Chapter
                 .
                 21.
              
               
               Of
               Idolatrie
               occasioned
               from
               inordinate
               affection
               towards
               Friends
               deceased
               ,
               or
               ceremonious
               solemnities
               at
               Funeralls
               .
               
                 Folio
                 .
                 203
              
            
          
        
         
           
             SECTION
             IIII.
             Of
             the
             Identitie
             or
             aequivalencie
             of
             Superstition
             in
             Rome-Heathen
             and
             Rome-Christian
             .
          
           
             
               
                 Chapter
                 .
                 22.
              
               
               That
               Rome-Christian
               in
               latter
               yeares
               sought
               rather
               to
               allay
               than
               to
               abrogate
               the
               Idolatry
               of
               Rome-heathen
               :
               that
               this
               allay
               was
               the
               most
               commodious
               policie
               ,
               which
               Sathan
               could
               devise
               for
               venting
               his
               detected
               poysons
               ,
               vtterly
               condemned
               by
               primitiue
               professors
               of
               Christianitie
               .
               
                 Folio
                 .
                 217
              
            
             
               
                 Chapter
                 .
                 23.
              
               
               Of
               the
               generall
               infirmities
               of
               flesh
               and
               bloud
               ,
               which
               did
               dispose
               divers
               auncient
               professors
               of
               Christianitie
               to
               take
               the
               infection
               of
               Superstition
               .
               Of
               the
               particular
               humors
               which
               did
               sharpen
               the
               appetite
               of
               the
               modern
               Romish
               Church
               to
               hunger
               and
               thirst
               after
               the
               poysonous
               dregs
               of
               Rome-Heathens
               Idolatrie
               .
               
                 Folio
                 .
                 220
              
            
             
               
                 Chapter
                 .
                 24.
              
               
               In
               what
               sense
               the
               Romanists
               deny
               or
               grant
               that
               Saints
               are
               to
               be
               invocated
               .
               Whether
               the
               Saints
               by
               their
               doctrine
               be
               mediate
               or
               immediate
               Intercessors
               betweene
               God
               and
               man.
               That
               they
               neither
               can
               conceale
               ,
               or
               will
               they
               expresse
               the
               full
               meaning
               of
               their
               practise
               .
               
                 Folio
                 .
                 229
              
            
             
               
                 Chapter
                 .
                 25.
              
               
               What
               Worship
               is
               .
               How
               it
               is
               divided
               into
               civill
               and
               religious
               .
               In
               what
               sense
               it
               is
               to
               be
               granted
               or
               denied
               ,
               that
               Religious
               Worship
               is
               due
               to
               Saints
               .
               That
               the
               Romish
               Church
               doth
               in
               her
               practise
               exhibite
               another
               sort
               of
               Religious
               Worship
               vnto
               Saints
               ,
               than
               her
               Advocates
               pretend
               in
               their
               Disputations
               .
               
                 Folio
                 .
                 241
              
            
             
               
               
                 Chapter
                 .
                 26.
              
               
               That
               the
               Worship
               which
               Sathan
               demanded
               of
               our
               Saviour
               ,
               was
               the
               very
               same
               wherewith
               the
               Romish
               Church
               worshippeth
               Saints
               ,
               that
               is
               ,
               Dulia
               ,
               not
               Latria
               according
               to
               their
               distinction
               .
               That
               our
               Sauiours
               answere
               doth
               absolutely
               prohibite
               the
               offering
               of
               this
               worship
               not
               onely
               to
               Sathan
               ,
               but
               to
               any
               person
               whatsoever
               ,
               besides
               God.
               The
               truth
               of
               this
               assertion
               proved
               by
               Iohns
               authoritie
               and
               S.
               
                 Peters
                 .
                 Folio
                 .
                 249
              
            
             
               
                 Chapter
                 .
                 27.
              
               
               That
               the
               respect
               which
               we
               owe
               to
               Saints
               deceased
               ,
               (
               supposing
               they
               were
               really
               present
               with
               vs
               )
               doth
               differ
               onely
               in
               degree
               ,
               not
               in
               nature
               or
               qualitie
               from
               the
               respect
               which
               we
               owe
               vnto
               true
               living
               Saints
               .
               That
               the
               same
               expressiō
               of
               our
               respect
               or
               observance
               towards
               Saints
               or
               Angells
               locally
               present
               ,
               cannot
               without
               superstition
               or
               Idolatrie
               be
               made
               vnto
               them
               in
               their
               absence
               .
               
                 Folio
                 .
                 263
              
            
             
               
                 Chapter
                 .
                 28.
              
               
               The
               Romish
               Church
               in
               her
               publicke
               Liturgies
               expressely
               giues
               those
               glorious
               titles
               vnto
               Saints
               ,
               vnto
               which
               no
               other
               reall
               worship
               besides
               the
               worship
               of
               Latria
               is
               answerable
               .
               
                 Folio
                 .
                 271
              
            
             
               
                 Chapter
                 .
                 29.
              
               
               Prooving
               by
               manifest
               instances
               and
               confessed
               matters
               of
               fact
               ,
               that
               the
               Romish
               Church
               doth
               really
               exhibit
               divers
               parts
               of
               that
               honour
               or
               worship
               vnto
               Saints
               ,
               which
               by
               her
               confession
               is
               onely
               due
               vnto
               God.
               That
               her
               nice
               distinction
               of
               Dulia
               and
               Latria
               ,
               or
               the
               like
               ,
               argue
               no
               difference
               at
               all
               in
               the
               reallity
               or
               substance
               of
               the
               Worship
               ,
               but
               (
               at
               the
               most
               )
               divers
               respects
               of
               one
               and
               the
               same
               Worship
               .
               
                 Folio
                 .
                 282
              
            
             
               
                 Chapter
                 .
                 30.
              
               
               Solemne
               vowes
               are
               by
               confession
               of
               the
               Romish
               Church
               parts
               of
               that
               Worship
               ,
               which
               her
               Advocates
               call
               Latria
               .
               The
               Romish
               Church
               doth
               worship
               Saints
               with
               
               solemne
               vowes
               ,
               not
               by
               accident
               onely
               ,
               but
               by
               direct
               intendment
               .
               
                 Folio
                 .
                 290
              
            
             
               
                 Chapter
                 .
                 31.
              
               
               That
               the
               apprehension
               of
               different
               excellencies
               in
               God
               and
               the
               Saints
               deceased
               ,
               cannot
               prevent
               the
               contagiō
               which
               mens
               souls
               are
               naturally
               apt
               to
               take
               ,
               by
               making
               solemne
               prayers
               and
               vowes
               ioyntly
               to
               God
               and
               to
               the
               Saints
               .
               
                 Folio
                 .
                 296
              
            
             
               
                 Chapter
                 .
                 32.
              
               
               A
               paralell
               betweene
               the
               affectionate
               zeale
               which
               the
               Iewes
               did
               beare
               vnto
               Moses
               and
               his
               writings
               ,
               and
               the
               like
               zeale
               which
               the
               Romanist
               beares
               vnto
               Saints
               deceased
               ,
               and
               their
               Legends
               .
               That
               the
               Romanists
               zeale
               is
               obnoxious
               to
               greater
               hazard
               of
               miscarriage
               ,
               &
               the
               miscarriage
               of
               his
               affection
               more
               dangerous
               by
               his
               daily
               practise
               of
               worshipping
               Images
               .
               
                 Folio
                 .
                 300
              
            
             
               
                 Chapter
                 .
                 33.
              
               
               By
               what
               meanes
               the
               publicke
               worship
               of
               Images
               was
               finally
               ratified
               in
               the
               Romish
               Church
               .
               Of
               the
               vnadvised
               instructions
               which
               Gregory
               the
               Great
               gaue
               vnto
               Austine
               the
               Monke
               for
               winning
               the
               Pagan-English
               to
               the
               profession
               of
               Christianitie
               .
               
                 Folio
                 .
                 310
              
            
             
               
                 Chapter
                 .
                 34.
              
               
               Of
               the
               disagreements
               betwixt
               the
               Iesuites
               themselues
               in
               what
               manner
               Images
               may
               be
               worshipped
               .
               
                 Folio
                 .
                 315
              
            
             
               
                 Chapter
                 .
                 35.
              
               
               The
               principall
               arguments
               which
               the
               Romanists
               vse
               to
               proue
               the
               worshipping
               of
               Images
               to
               be
               lawfull
               .
               What
               difference
               there
               is
               betweene
               kissing
               of
               the
               booke
               in
               solemne
               oaths
               ,
               and
               the
               Romanists
               salutations
               of
               Images
               .
               That
               Image-worship
               cannot
               be
               warranted
               by
               Iacobs
               annointing
               the
               stone
               ,
               or
               other
               ceremonies
               by
               him
               vsed
               .
               
                 Folio
                 .
                 323
              
            
             
               
                 Chapter
                 .
                 36.
              
               
               The
               Arguments
               drawne
               from
               Iacobs
               fact
               ,
               and
               the
               like
               examples
               answered
               by
               Vasques
               himselfe
               in
               another
               case
               ,
               and
               by
               the
               Analogie
               of
               civill
               discretion
               .
               
                 Folio
                 .
                 338
              
            
             
               
               
                 Chapter
                 .
                 37.
              
               
               Whether
               graunting
               that
               it
               were
               lawfull
               to
               worship
               such
               Saints
               ,
               as
               wee
               vndoubtedly
               beleeue
               to
               be
               true
               Saints
               ,
               wee
               might
               lawfully
               worship
               such
               as
               we
               suspect
               to
               be
               no
               Saints
               .
               
                 Folio
                 .
                 346
              
            
             
               
                 Chapter
                 .
                 38.
              
               
               Rome-Christian
               as
               vaine
               and
               foolish
               in
               making
               imaginary
               Saints
               ,
               as
               Rome-Heathen
               in
               making
               false
               Gods.
               
                 Folio
                 .
                 352
              
            
             
               
                 Chapter
                 .
                 39.
              
               
               That
               the
               medicine
               pretended
               by
               Rome-Christian
               for
               curing
               the
               former
               disease
               ,
               did
               rather
               increase
               than
               asswage
               it
               .
               
                 Folio
                 .
                 362
              
            
             
               
                 Chapter
                 .
                 40.
              
               
               That
               the
               medicine
               on
               which
               the
               present
               Romish
               Church
               doth
               now
               relie
               is
               worse
               than
               the
               disease
               it selfe
               .
               That
               they
               make
               the
               Pope
               a
               greater
               God
               than
               the
               Heathen
               did
               any
               other
               God
               besides
               Iupiter
               .
               
                 Folio
                 .
                 367
              
            
          
        
         
           
             SECTION
             V.
             Of
             the
             transformation
             of
             the
             Deitie
             or
             divine
             power
             in
             his
             nature
             ,
             attributes
             ,
             word
             ,
             or
             will
             revealed
             .
          
           
             
               
                 Chapter
                 .
                 41.
              
               
               Transformation
               of
               the
               divine
               nature
               doth
               issue
               from
               the
               same
               originall
               or
               generall
               fallacie
               ,
               from
               which
               Idolatrie
               and
               multiplicitie
               of
               Gods
               was
               observed
               to
               issue
               ,
               Chapter
               
                 17.
                 
                 Folio
                 .
                 373
              
            
             
               
                 Chapter
                 .
                 42.
              
               
               Aparallel
               betweene
               the
               Heathen
               Poets
               and
               moderne
               Romane
               Legendaries
               ;
               betweene
               Heathen
               Philosophers
               and
               Romane
               Schoole-men
               in
               their
               transformations
               ,
               or
               misperswasions
               of
               the
               divine
               nature
               ,
               specially
               of
               his
               goodnesse
               .
               
                 Folio
                 .
                 379
              
            
             
               
                 Chapter
                 .
                 43.
              
               
               Of
               particular
               transformations
               or
               misperswasions
               of
               divine
               goodnesse
               alike
               common
               to
               the
               corrupt
               professors
               of
               true
               Religion
               ,
               as
               to
               the
               zealous
               professors
               of
               corrupt
               Religion
               .
               
                 Folio
                 .
                 388
              
            
             
               
               
                 Chapter
                 44.
              
               
               Of
               misperswasions
               concerning
               Iustice
               ,
               and
               Mercie
               divine
               .
               
                 Folio
                 .
                 398
              
            
             
               
                 Chapter
                 .
                 45.
              
               
               Of
               transforming
               the
               word
               of
               God
               into
               the
               similitude
               of
               our
               private
               or
               corrupt
               senses
               .
               
                 Folio
                 .
                 404
              
            
             
               
                 Chapter
                 .
                 46.
              
               
               Shewing
               by
               instances
               of
               sacred
               Writ
               ,
               that
               the
               same
               sense
               of
               Gods
               word
               which
               somtimes
               most
               displeased
               ,
               may
               shortly
               after
               most
               affect
               or
               please
               the
               selfe
               same
               parties
               :
               with
               the
               manner
               how
               this
               alteration
               is
               wrought
               .
               
                 Folio
                 .
                 414
              
            
             
               
                 Chapter
                 .
                 47.
              
               
               Of
               dreaming
               fancies
               concerning
               the
               sense
               of
               Scripture
               in
               the
               Romanist
               ,
               in
               the
               Iew
               ,
               in
               the
               Separatist
               or
               Enthusiast
               .
               
                 Folio
                 .
                 418
              
            
             
               
                 Chapter
                 .
                 48.
              
               
               Of
               the
               more
               particular
               and
               immediate
               causes
               of
               all
               the
               forementioned
               errors
               or
               misperswasions
               .
               
                 Folio
                 .
                 429
              
            
          
        
         
           
             SECTION
             VI.
             Of
             qualifications
             requisite
             for
             conceiving
             aright
             of
             the
             divine
             Nature
             and
             his
             Attributes
             .
          
           
             
               
                 Chapter
                 .
                 49.
              
               
               The
               generall
               qualification
               or
               first
               ground
               for
               preventing
               misconceits
               of
               the
               diuine
               Nature
               or
               Attributes
               ,
               is
               purification
               of
               heart
               .
               
                 Folio
                 .
                 437
              
            
             
               
                 Chapter
                 .
                 50.
              
               
               What
               purification
               of
               heart
               may
               be
               expected
               &
               sought
               after
               ,
               before
               the
               liue-image
               of
               God
               be
               renewed
               in
               vs.
               Of
               the
               directions
               given
               by
               Heathen
               Philosophers
               for
               attaining
               to
               this
               purification
               ,
               or
               to
               perfect
               knowledg
               by
               it
               .
               Wherein
               their
               directions
               are
               defectiue
               .
               
                 Folio
                 .
                 441
              
            
             
               
                 Chapter
                 .
                 51.
              
               
               The
               best
               meanes
               to
               rectifie
               and
               perfect
               our
               knowledge
               of
               God
               is
               to
               loue
               him
               sincerely
               .
               Of
               the
               mutuall
               ayde
               or
               furtherance
               ,
               which
               the
               loue
               of
               God
               and
               the
               knowledge
               of
               God
               reciprocally
               and
               in
               a
               manner
               circularly
               afford
               each
               to
               other
               in
               their
               setting
               &
               growth
               .
               
                 Folio
                 .
                 451
              
            
          
        
      
    
     
       
         
         A
         TREATISE
         CONTAINING
         the
         Originall
         of
         vnbeliefe
         ,
         misbeliefe
         ,
         or
         misperswasions
         ,
         concerning
         the
         veritie
         ,
         vnitie
         ,
         and
         attributes
         of
         the
         Deitie
         :
         with
         Directions
         for
         rectifying
         our
         beliefe
         or
         knowledge
         in
         the
         fore-mentioned
         poynts
         .
      
       
         
           SECTION
           I.
           
        
         
           
             Of
             the
             ingraffed
             Notion
             of
             a
             Deitie
             ,
             and
             the
             originalls
             of
             Atheisme
             .
          
        
         
           ATheisme
           and
           irreligion
           are
           diseases
           so
           much
           more
           dangerous
           than
           infidelitie
           or
           Idolatrie
           ,
           as
           infidelitie
           is
           than
           heresie
           .
           Every
           hereticke
           is
           in
           part
           an
           Infidell
           ,
           but
           every
           infidell
           is
           not
           in
           whole
           or
           part
           an
           hereticke
           .
           Every
           Atheist
           is
           an
           infidell
           so
           is
           not
           every
           infidell
           an
           Atheist
           .
           The
           name
           of
           
           Hereticke
           is
           common
           to
           all
           ,
           and
           proper
           onely
           to
           such
           as
           either
           deny
           or
           mis-beleeue
           any
           one
           Article
           in
           the
           Apostles
           Creed
           .
           Infidels
           all
           are
           to
           be
           accounted
           ,
           which
           either
           deny
           or
           beleeue
           not
           the
           Articles
           concerning
           Christ
           .
           Such
           are
           the
           Iewes
           ,
           Turkes
           ,
           Mahumetans
           in
           generall
           &c.
           whom
           no
           man
           calls
           Atheists
           .
           An
           Atheist
           he
           is
           ,
           
             Qui
             titubat
             in
             Limine
          
           ,
           which
           either
           denies
           or
           beleeues
           not
           the
           very
           first
           Article
           in
           the
           Creed
           ,
           
             God
             or
             the
             divine
             providence
          
           .
           Now
           seeing
           beliefe
           ,
           as
           it
           is
           terminated
           to
           the
           first
           words
           of
           the
           Creed
           ,
           is
           as
           the
           Diame●rall
           line
           or
           Axis
           which
           severs
           Atheisme
           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
           originall
           meaning
           of
           the
           first
           words
           in
           the
           Creede
           ;
           
             I
             beleeue
             in
             God.
          
           
        
         
           
             CHAPTER
             I.
             
          
           
             
               To
               beleeue
               in
               God
               is
               originally
               no
               more
               than
               to
               beleeue
               there
               is
               a
               God
               ,
               who
               is
               in
               all
               things
               to
               be
               beleeved
               .
               Of
               this
               beliefe
               ,
               trust
               or
               confidence
               in
               God
               is
               the
               necessary
               consequent
               in
               Collapsed
               men
               ;
               Despaire
               the
               necessary
               consequent
               of
               the
               same
               or
               like
               beliefe
               in
               Collapsed
               Angels
               .
            
          
           
             1.
             
             
               TO
               beleeue
               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
             goe
             for
             lesse
             ,
             will
             perhaps
             bee
             thought
             an
             vsurpation
             of
             authoritie
             ,
             more
             then
             criticall
             ,
             and
             much
             greater
             then
             befits
             
             vs.
             Notwithstanding
             if
             on
             Gods
             behalfe
             wee
             may
             plead
             what
             Lawyers
             doe
             in
             Cases
             of
             the
             Crowne
             ,
             
               Nullum
               tempus
               occurrit
               regi
            
             ,
             that
             the
             Auncient
             of
             daies
             (
             vnto
             whose
             soveraigntie
             all
             truth
             is
             from
             eternitie
             essentially
             annexed
             )
             may
             not
             be
             preiudiced
             by
             antiquitie
             of
             Custome
             ,
             or
             prescription
             ,
             especially
             whose
             originall
             is
             erroneous
             :
             the
             case
             is
             cleare
             ,
             That
             
               to
               beleeue
               in
               God
            
             ,
             is
             in
             their
             intention
             which
             first
             composed
             this
             Creed
             ,
             no
             more
             then
             to
             beleeue
             there
             is
             a
             God
             ,
             or
             to
             giue
             credence
             to
             his
             Word
             .
             For
             iustifying
             this
             assertion
             ,
             I
             must
             appeale
             from
             the
             
               English
               Dialect
            
             ,
             in
             which
             the
             manner
             of
             speech
             is
             proper
             and
             naturall
             ,
             were
             it
             consonant
             to
             the
             meaning
             of
             the
             originall
             ,
             as
             also
             from
             the
             Latine
             ,
             in
             which
             the
             phrase
             being
             forreine
             and
             vncouth
             ,
             must
             be
             valued
             by
             the
             Greeke
             ,
             whose
             stamp
             and
             Character
             it
             evidently
             beares
             .
             Now
             the
             Greeke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             also
             the
             Hebrew
             phrase
             ,
             wherevnto
             by
             sacred
             Writers
             it
             was
             framed
             ,
             is
             no
             more
             then
             hath
             beene
             said
             ,
             
               To
               beleeue
               there
               is
               a
               God
            
             ;
             otherwise
             we
             must
             beleeue
             not
             only
             in
             God
             the
             Father
             ,
             in
             Christ
             the
             Sonne
             ,
             and
             in
             the
             holy
             Ghost
             ,
             but
             in
             the
             Catholike
             Church
             ,
             in
             the
             Communion
             of
             Saints
             ,
             in
             the
             forgiuenesse
             of
             sinnes
             ,
             and
             in
             the
             resurrection
             of
             the
             bodie
             ,
             and
             in
             life
             everlasting
             ,
             seeing
             the
             
               Greeke
               particle
            
             (
             vsually
             expressed
             by
             the
             Latine
             In
             )
             is
             annexed
             after
             the
             same
             manner
             to
             all
             these
             obiects
             of
             our
             beliefe
             ,
             as
             is
             apparant
             in
             the
             
               auncient
               Greeke
               Creeds
            
             .
             And
             he
             that
             diligently
             reads
             the
             translation
             of
             the
             Septuagint
             ,
             shall
             finde
             the
             Greeke
             phrase
             which
             is
             verbatim
             rendred
             by
             the
             
               Latine
               ,
               in
               Deum
               credere
               ,
               to
               beleeue
               in
               God
               ,
            
             promiscuously
             vsed
             for
             the
             other
             
               credere
               Deo
               ,
               to
               beleeue
               God.
               
            
          
           
           
             2.
             
             Or
             if
             besides
             the
             evident
             records
             of
             the
             auncient
             Copies
             ,
             personall
             witnesses
             be
             required
             ;
             amongst
             the
             auncient
             I
             know
             few
             ,
             amongst
             moderne
             writers
             none
             ,
             more
             competent
             then
             those
             which
             are
             expresly
             for
             vs
             ,
             as
             Beza
             ,
             b
             Mercer
             ,
             c
             Drusius
             ,
             vnto
             whom
             we
             may
             adde
             *
             Ribera
             and
             Lorinus
             .
             Now
             as
             to
             vse
             the
             benefit
             of
             a
             truth
             known
             and
             testified
             is
             alwayes
             lawfull
             ,
             so
             in
             this
             case
             it
             is
             to
             vs
             most
             expedient
             ,
             almost
             necessarie
             .
             For
             either
             I
             did
             not
             rightly
             apprehend
             whiles
             I
             read
             it
             ,
             or
             at
             least
             now
             remember
             not
             ,
             how
             the
             Schooleman
             remooues
             the
             stumbling
             blocke
             which
             he
             had
             placed
             in
             the
             very
             entry
             to
             this
             Creed
             ,
             [
             If
             
               to
               beleeue
               in
               God
            
             be
             as
             much
             as
             
               to
               put
               trust
               or
               confidence
               in
               Him
            
             ;
             by
             exacting
             a
             profession
             of
             this
             Creed
             at
             all
             mens
             mouths
             ,
             we
             shall
             enforce
             a
             great
             many
             to
             professe
             a
             lie
             .
             ]
             For
             of
             such
             as
             not
             onely
             out
             of
             ordinarie
             charitie
             ,
             but
             vpon
             particular
             probabilities
             ,
             we
             may
             safely
             acquit
             from
             actuall
             Atheisme
             or
             contradicting
             Infidelitie
             ,
             a
             great
             number
             doe
             not
             put
             their
             trust
             or
             confidence
             in
             God
             ;
             this
             being
             the
             marke
             whereat
             the
             beliefe
             of
             novices
             must
             ayme
             ,
             not
             the
             first
             step
             they
             are
             to
             make
             in
             this
             progresse
             .
             And
             for
             my selfe
             ,
             (
             vntill
             I
             be
             better
             instructed
             )
             if
             a
             poore
             deiected
             soule
             should
             come
             vnto
             me
             with
             a
             complaint
             of
             his
             distrust
             or
             diffidence
             ,
             I
             would
             not
             instantly
             vrge
             him
             to
             make
             proclamation
             of
             his
             trust
             in
             God
             against
             his
             conscience
             ;
             for
             this
             were
             to
             
               quench
               smoaking
               flax
            
             ,
             by
             violent
             blowing
             those
             weake
             and
             smoothered
             sparkles
             ,
             which
             should
             be
             charily
             revived
             by
             milde
             and
             gentle
             breathing
             .
             The
             contrarie
             advice
             on
             my
             part
             ,
             or
             practise
             on
             his
             ,
             should
             not
             want
             an
             approved
             patterne
             ;
             To
             confesse
             his
             present
             vnbeliefe
             ,
             whiles
             he
             prayes
             for
             future
             increase
             of
             such
             weak
             
             beliefe
             ,
             as
             he
             may
             safely
             make
             profession
             of
             .
             And
             ,
             as
             the
             fire
             once
             throughly
             kindled
             ,
             bursts
             out
             of
             its
             owne
             accord
             into
             a
             lasting
             flame
             :
             so
             beliefe
             ,
             once
             inwardly
             planted
             ,
             wil
             naturally
             bring
             forth
             stedfast
             confidence
             ,
             without
             farther
             plantation
             or
             superaddition
             of
             any
             new
             beliefe
             or
             perswasion
             .
             Many
             beginning
             their
             faith
             the
             other
             way
             ,
             may
             for
             a
             long
             time
             be
             stifly
             perswaded
             ,
             that
             
               they
               beleeue
               in
               God
            
             ,
             when
             in
             deed
             they
             doe
             not
             truely
             beleeue
             him
             ,
             his
             Word
             ,
             or
             his
             mercies
             .
             These
             no
             man
             firmly
             can
             beleeue
             ,
             but
             he
             shall
             assuredly
             beleeue
             in
             him
             ,
             yea
             put
             his
             whole
             trust
             and
             confidence
             in
             his
             goodnesse
             .
             Howbeit
             ,
             as
             much
             as
             now
             I
             write
             ,
             would
             hardly
             be
             permitted
             me
             ,
             in
             most
             mens
             hearing
             ,
             to
             speake
             ,
             without
             this
             or
             the
             like
             interpellation
             ,
             [
             Shall
             we
             then
             beleeue
             in
             Saints
             or
             good
             Angels
             ,
             because
             we
             assuredly
             beleeue
             there
             be
             such
             natures
             ?
             Or
             shall
             we
             say
             the
             wicked
             Angels
             beleeue
             in
             God
             ,
             because
             they
             beleeue
             his
             being
             more
             firmely
             then
             we
             can
             doe
             ,
             and
             know
             his
             word
             as
             clearely
             ?
             ]
          
           
             3.
             
             That
             inferior
             subiects
             salute
             not
             every
             officer
             in
             the
             Court
             after
             the
             same
             manner
             they
             doe
             the
             Prince
             ,
             is
             not
             because
             they
             see
             not
             the
             one
             as
             perfectly
             as
             the
             other
             :
             rather
             the
             more
             fully
             they
             discerne
             them
             by
             one
             and
             the
             same
             inerring
             sight
             ,
             the
             better
             they
             conceiue
             the
             different
             respect
             which
             is
             due
             to
             their
             severall
             presences
             .
             Angels
             we
             beleeue
             are
             ministring
             spirits
             ,
             appointed
             to
             execute
             Gods
             will
             ,
             whose
             maiestie
             they
             adore
             ,
             as
             fervently
             as
             we
             doe
             ;
             putting
             greater
             confidence
             in
             his
             mercie
             then
             we
             can
             doe
             ;
             even
             because
             their
             knowledge
             of
             it
             is
             more
             cleare
             ,
             their
             experience
             of
             it
             more
             vndoubted
             .
             But
             the
             better
             we
             beleeue
             this
             their
             subordinatiō
             vnto
             God
             ,
             the
             lesse
             shall
             
             we
             be
             inclined
             to
             beleeue
             in
             them
             ,
             the
             more
             to
             put
             our
             confidence
             in
             God
             ,
             in
             whom
             even
             the
             Angells
             trust
             .
             Againe
             ,
             admitting
             trust
             or
             affiance
             in
             God
             to
             receiue
             continuall
             increase
             ,
             according
             to
             the
             growth
             of
             our
             beliefe
             of
             his
             word
             or
             being
             ;
             That
             Divells
             albeit
             they
             beleeue
             or
             know
             both
             more
             clearely
             then
             the
             best
             of
             vs
             ,
             should
             notwithstanding
             perpetually
             remaine
             without
             any
             trust
             or
             affiance
             in
             Him
             or
             his
             mercies
             ;
             no
             man
             vpon
             iust
             examination
             of
             the
             difference
             between
             their
             collapsed
             estate
             and
             ours
             ,
             can
             deeme
             strange
             or
             doubtfull
             ,
             much
             lesse
             a
             doubt
             ,
             as
             some
             in
             their
             writings
             suppose
             ,
             insoluble
             ,
             vnlesse
             we
             make
             trust
             or
             affiance
             in
             God
             ,
             essentially
             to
             difference
             our
             beliefe
             of
             
               his
               being
            
             ,
             from
             theirs
             .
             If
             the
             Kings
             Maiestie
             should
             proclaime
             a
             generall
             pardon
             to
             a
             number
             of
             knowne
             rebells
             ,
             and
             vow
             execution
             of
             iudgement
             without
             mercie
             vpon
             some
             principall
             offenders
             ,
             which
             had
             maliciously
             and
             cunningly
             seduced
             their
             simplicitie
             :
             I
             suppose
             his
             will
             and
             pleasure
             equally
             manifested
             to
             both
             ,
             and
             so
             beleeved
             ,
             would
             as
             much
             dishearten
             the
             one
             ,
             as
             encourage
             the
             other
             to
             relie
             vpon
             his
             clemencie
             .
             Such
             altogether
             notwithstanding
             ,
             is
             the
             case
             of
             men
             and
             wicked
             Angells
             :
             the
             one
             beleeues
             Christ
             tooke
             the
             womans
             seed
             ,
             and
             therefore
             cannot
             ,
             without
             such
             wilfull
             mistrust
             of
             the
             promise
             of
             life
             as
             was
             in
             his
             first
             parents
             vnto
             Gods
             threats
             of
             death
             ;
             despaire
             of
             redemption
             by
             the
             eternall
             sacrifice
             :
             The
             other
             as
             firmly
             beleeue
             ,
             or
             rather
             evidently
             know
             ,
             that
             Christ
             in
             no
             wise
             tooke
             the
             Angelicall
             nature
             ,
             and
             without
             this
             ground
             ,
             the
             better
             they
             beleeue
             his
             incarnation
             ,
             the
             lesse
             are
             their
             hopes
             of
             their
             owne
             redemption
             .
          
           
           
             4.
             
             Briefly
             the
             bringing
             of
             soules
             to
             God
             being
             the
             end
             ,
             as
             of
             our
             preaching
             ,
             so
             of
             our
             writing
             ;
             the
             first
             point
             ,
             as
             I
             conceiue
             ,
             we
             are
             to
             teach
             such
             as
             desire
             to
             come
             vnto
             him
             ,
             is
             ,
             to
             
               beleeue
               that
               he
               is
            
             :
             The
             second
             ,
             
               that
               he
               is
               a
               rewarder
               of
               all
               them
               that
               diligently
               seeke
               Him.
            
             Not
             all
             the
             eloquence
             of
             Men
             or
             Angels
             ,
             not
             the
             most
             patheticall
             exhortations
             the
             one
             can
             frame
             ,
             or
             the
             most
             forcible
             impulsions
             the
             other
             can
             vse
             ;
             are
             halfe
             so
             powerfull
             to
             draw
             our
             hearts
             after
             our
             God
             ,
             as
             the
             distinct
             orthodoxall
             explication
             of
             his
             Essence
             and
             Attributes
             ,
             of
             his
             power
             ,
             his
             wisdome
             ,
             and
             goodnesse
             ,
             either
             generall
             in
             respect
             of
             all
             the
             workes
             of
             his
             hands
             ,
             or
             peculiar
             to
             Mankinde
             ,
             visibly
             set
             forth
             vnto
             vs
             in
             the
             life
             ,
             the
             actions
             ,
             and
             passions
             of
             our
             Saviour
             .
             What
             beliefe
             so
             ever
             is
             not
             conceiued
             from
             sober
             and
             frequent
             meditations
             of
             these
             truthes
             ,
             what
             confidence
             soever
             is
             not
             brought
             forth
             by
             beliefe
             so
             conceived
             ,
             will
             by
             Sathan
             one
             time
             or
             other
             easily
             be
             impeached
             of
             bastardie
             .
             Even
             when
             this
             faith
             by
             which
             we
             now
             walke
             shall
             be
             converted
             into
             perfect
             sight
             ,
             everlasting
             confidence
             shall
             not
             outstart
             ,
             but
             rather
             follow
             it
             .
             Much
             lesse
             should
             we
             in
             this
             vale
             of
             darkenesse
             begin
             our
             edification
             in
             faith
             ,
             at
             the
             open
             profession
             of
             assured
             or
             consummate
             confidence
             ,
             or
             seeke
             to
             frame
             it
             by
             imitation
             of
             such
             outward
             practises
             ,
             as
             strength
             of
             faith
             ,
             and
             full
             assurance
             of
             Gods
             favours
             ,
             haue
             emboldened
             hearts
             ,
             thoroughly
             enflamed
             with
             sincere
             zeale
             of
             truth
             ,
             to
             vndertake
             .
             The
             truth
             then
             supposed
             as
             chiefe
             supporter
             to
             the
             discourse
             following
             ,
             is
             ,
             That
             without
             some
             precedent
             defect
             of
             our
             apprehensions
             ,
             there
             can
             be
             no
             want
             of
             true
             confidence
             :
             and
             faile
             we
             may
             ,
             as
             most
             doe
             ,
             in
             apprehensions
             
             either
             of
             the
             
               veritie
               ,
               vnitie
            
             or
             of
             the
             Nature
             and
             Attributes
             of
             the
             Godhead
             .
             The
             internall
             originall
             or
             manner
             of
             our
             defects
             or
             errours
             in
             these
             three
             points
             we
             are
             to
             set
             downe
             in
             this
             Booke
             ;
             the
             right
             explicaon
             of
             the
             Article
             proposd
             in
             the
             next
             .
          
        
         
           
             CHAP.
             II.
             
          
           
             
               Disputation
               is
               not
               the
               readiest
               way
               to
               cure
               or
               reclaime
               an
               Atheist
               .
            
          
           
             TO
             dispute
             with
             such
             as
             deny
             manifest
             and
             received
             Principles
             ,
             were
             to
             violate
             a
             fundamentall
             law
             of
             the
             Schooles
             ;
             which
             in
             matters
             of
             faith
             and
             sacred
             morality
             ,
             is
             to
             be
             religiously
             kept
             ,
             as
             in
             other
             respects
             ,
             so
             chiefly
             in
             this
             :
             That
             generall
             Maximes
             ,
             whence
             particular
             truths
             ,
             and
             conclusions
             of
             best
             vse
             must
             be
             derived
             ,
             can
             hardly
             be
             prooved
             by
             arguments
             more
             cleare
             and
             evident
             then
             themselues
             .
             Now
             to
             interpose
             proofes
             of
             lesse
             truth
             or
             perspicuitie
             then
             is
             the
             matter
             to
             be
             prooved
             ,
             is
             but
             to
             eclipse
             the
             evidence
             of
             it
             ,
             (
             which
             ,
             of
             it selfe
             ,
             would
             in
             due
             season
             shine
             to
             calme
             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
             vpon
             preparation
             .
             Thus
             the
             discovery
             of
             timorous
             lookes
             ,
             or
             meane
             provision
             ,
             often
             incourageth
             base
             and
             cowardly
             theeues
             to
             encounter
             passengers
             ,
             whose
             number
             or
             presence
             ,
             they
             durst
             not
             behold
             ,
             if
             they
             did
             not
             betray
             themselues
             .
             For
             this
             reason
             ,
             amongst
             others
             ,
             
             I
             will
             not
             in
             the
             first
             place
             vse
             the
             benefit
             of
             divers
             Schoolemens
             labours
             ,
             to
             proue
             ,
             by
             strength
             of
             speculatiue
             reason
             ,
             there
             is
             a
             God
             ;
             although
             they
             bring
             abundance
             of
             reasons
             ,
             all
             irrefragable
             to
             an
             ingenuous
             well
             disposed
             contemplator
             :
             but
             ,
             vnto
             such
             ,
             this
             principle
             is
             of
             all
             others
             most
             cleare
             and
             evident
             in
             it selfe
             ,
             as
             being
             most
             deeply
             implanted
             in
             the
             
               reasonable
               nature
            
             ;
             not
             acquired
             by
             vse
             of
             sense
             or
             observation
             .
             The
             best
             method
             ,
             in
             my
             opinion
             ,
             to
             prevent
             Atheisme
             ,
             or
             cure
             an
             Atheist
             ,
             would
             be
             to
             hold
             the
             Meane
             betwixt
             the
             contemplatiue
             Philosopher
             ,
             and
             the
             practicall
             Physitian
             .
             I
             haue
             heard
             of
             some
             so
             far
             over-growne
             with
             melancholy
             ,
             that
             they
             would
             eate
             no
             meate
             ;
             conceiting
             ,
             either
             they
             had
             no
             mouths
             ,
             or
             that
             their
             teeth
             were
             as
             soft
             as
             butter
             .
             For
             a
             Physitian
             ,
             to
             haue
             attempted
             remoovall
             of
             such
             fancies
             ,
             by
             force
             of
             reason
             ,
             or
             importunate
             suggestion
             of
             contrary
             perswasions
             ,
             had
             beene
             
               cum
               ratione
               insamre
            
             ,
             to
             haue
             prooved
             himselfe
             as
             mad
             ,
             as
             his
             patients
             were
             melancholy
             .
             The
             readiest
             way
             (
             as
             not
             long
             agoe
             hath
             beene
             experienced
             )
             to
             relieue
             parties
             thus
             affected
             ,
             is
             ,
             for
             a
             time
             rather
             to
             assent
             vnto
             ,
             then
             contradict
             them
             ;
             that
             so
             ,
             by
             promising
             a
             remedie
             to
             the
             supposed
             maladie
             ,
             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
             sooth
             him
             in
             his
             impietie
             ,
             so
             not
             directly
             or
             fiercely
             encounter
             him
             with
             syllogisticall
             proofes
             ,
             or
             discourses
             metaphysicall
             ;
             for
             so
             (
             
               aegrescit
               medendo
            
             )
             he
             will
             grow
             sicker
             by
             seeing
             the
             medicine
             :
             but
             labour
             rather
             ,
             secretly
             to
             vndermine
             the
             internall
             disposition
             whence
             such
             vnhallowed
             imaginations
             spring
             .
             Atheisme
             in
             
             graine
             is
             but
             a
             spirituall
             madnesse
             ,
             arising
             from
             the
             abundance
             of
             such
             distemper
             in
             the
             soule
             ,
             as
             in
             proportion
             answers
             to
             melancholy
             in
             the
             body
             .
             Would
             men
             looke
             into
             their
             owne
             hearts
             in
             time
             ,
             before
             they
             be
             over-shadowed
             with
             such
             griesly
             qualities
             ;
             they
             might
             behold
             the
             image
             of
             God
             engraven
             in
             them
             ,
             and
             ,
             as
             it
             were
             by
             an
             ocular
             demonstration
             ,
             be
             better
             enformed
             in
             this
             point
             ,
             then
             by
             the
             disputes
             of
             Philosophers
             .
          
        
         
           
             CHAP.
             III.
             
          
           
             
               The
               Notion
               of
               the
               Deitie
               or
               divine
               power
               is
               most
               naturall
               vnto
               all
               men
               .
               How
               this
               Notion
               being
               most
               naturall
               vnto
               all
               ,
               is
               eclipsed
               and
               defaced
               in
               many
               .
            
          
           
             1.
             
             THat
             the
             internall
             notion
             of
             powers
             divine
             which
             guide
             this
             visible
             worke
             of
             nature
             ,
             is
             most
             naturall
             to
             mankinde
             ,
             needes
             no
             further
             proofe
             then
             its
             owne
             extent
             and
             vniversalitie
             .
             *
             
               This
               sure
               ground
               wee
               haue
            
             (
             sayth
             
               Tully
               )
               to
               beleeue
               there
               be
               Gods
               ,
               in
               that
               there
               is
               no
               Nation
               so
               brutish
               or
               inhumaine
               ,
               but
               is
               season'd
               with
               some
               opinion
               of
               the
               Gods.
               Many
               conceiue
               amisse
               of
               them
               (
               for
               so
               much
               ,
               bad
               custome
               in
               all
               like
               cases
               ,
               will
               effect
               )
               yet
               all
               suppose
               a
               vertue
               or
               power
               divine
               ;
               not
               drawne
               hereto
               by
               voyces
               of
               others
               or
               debatements
               :
               This
               is
               an
               opinion
               established
               not
               by
               civill
               lawes
               or
               institutions
               .
               Now
               the
               free
               or
               vnsollicited
               
               consent
               of
               all
               Nations
               concerning
               any
               matter
               ,
               is
               to
               be
               esteemed
               as
               the
               Law
               of
               Nature
               .
            
          
           
             2.
             
             This
             observation
             of
             times
             more
             auncient
             is
             fully
             acquitted
             from
             the
             exception
             of
             moderne
             Atheists
             by
             the
             plentifull
             experiments
             of
             the
             age
             late
             past
             ;
             wherein
             diverse
             Countries
             ,
             peopled
             with
             inhabitants
             of
             different
             manners
             and
             education
             ,
             haue
             beene
             discovered
             ,
             the
             very
             best
             being
             more
             rude
             and
             barbarous
             then
             any
             Nation
             knowne
             but
             by
             heare-say
             to
             the
             Romanes
             .
             And
             yet
             ,
             even
             in
             this
             refuse
             of
             Barbarians
             ,
             the
             very
             worst
             ,
             (
             such
             as
             for
             their
             rudenesse
             and
             vncivilitie
             could
             hardly
             be
             discerned
             from
             brute
             beasts
             )
             approue
             themselues
             to
             be
             of
             better
             linage
             (
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             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
             Mans
             obligements
             to
             an
             invisible
             power
             for
             his
             life
             ,
             his
             health
             ,
             his
             food
             ,
             and
             other
             necessaries
             ;
             or
             ,
             at
             least
             for
             priviledges
             from
             disasters
             ,
             or
             mischances
             ,
             *
             were
             as
             naturall
             to
             him
             ,
             as
             fawnings
             ,
             or
             like
             dumbe
             signes
             of
             loue
             vnto
             their
             fosterers
             or
             cherishers
             ,
             are
             to
             dogs
             ,
             or
             other
             domesticke
             and
             tame
             creatures
             .
             The
             civill
             wisedome
             which
             appeares
             in
             Lycurgus
             Lawes
             ,
             Numaes
             Institutions
             ,
             with
             other
             like
             amongst
             the
             more
             civill
             sort
             of
             auncient
             Heathens
             ,
             may
             probably
             argue
             abilitie
             in
             them
             of
             framing
             many
             particular
             rites
             of
             Religion
             ,
             as
             politick
             Sophismes
             to
             retaine
             the
             simple
             in
             awe
             and
             
             blind
             devotion
             to
             their
             Hests
             .
             Albeit
             ,
             the
             invention
             of
             such
             false
             worships
             ,
             without
             imitation
             of
             some
             true
             patterne
             formerly
             knowne
             ,
             would
             haue
             beene
             very
             hard
             ,
             if
             not
             impossible
             ,
             even
             vnto
             these
             wise
             and
             prudent
             Lawgivers
             .
             Nor
             could
             their
             artificiall
             inventions
             haue
             wrought
             so
             succesfully
             vpon
             their
             mindes
             that
             were
             seduced
             by
             them
             ;
             vnlesse
             they
             had
             beene
             naturally
             inclined
             vnto
             the
             ingrafted
             truth
             of
             the
             generalls
             ;
             vnder
             pretence
             of
             whose
             soveraigne
             right
             these
             particulars
             were
             commended
             .
             But
             who
             would
             father
             the
             first
             Notion
             of
             a
             Deitie
             and
             Religion
             ,
             vpon
             policie
             ,
             rather
             than
             nature
             ,
             when
             it
             appeares
             not
             vniversall
             onely
             ,
             but
             perpetuall
             to
             the
             severall
             generations
             of
             sundry
             people
             in
             whom
             no
             print
             of
             any
             policie
             ,
             saue
             meerly
             naturall
             ,
             is
             now
             extant
             ?
          
           
             3.
             
             Some
             scruple
             notwithstanding
             may
             here
             be
             ministred
             to
             yong
             Students
             ,
             from
             these
             or
             the
             like
             vagrant
             Axioms
             ,
             whose
             seate
             or
             proper
             subiect
             is
             not
             so
             well
             knowne
             as
             they
             are
             frequent
             .
             [
             1.
             
             
               That
               the
               decrees
               or
               iniunctions
               of
               Nature
               cannot
               be
               preiudiced
               by
               Custome
               or
               education
               .
            
             2.
             
             
               That
               such
               generall
               principles
               as
               by
               her
               light
               are
               cleare
               ,
               can
               hardly
               be
               denied
               by
               any
               of
               her
               children
            
             ]
             When
             as
             the
             experience
             ,
             of
             later
             times
             especially
             ,
             presents
             vnto
             vs
             a
             great
             many
             ,
             (
             vnto
             whom
             Nature
             in
             distribution
             of
             her
             other
             gifts
             hath
             shewed
             her selfe
             no
             stepmother
             ,
             but
             rather
             indulgent
             ,
             as
             to
             her
             darlings
             ,
             )
             all
             mightily
             oppugning
             this
             truth
             ,
             which
             we
             that
             are
             (
             as
             they
             deeme
             )
             of
             duller
             capacitie
             in
             matters
             secular
             ,
             devoutly
             obey
             as
             her
             vndoubted
             Law.
             But
             here
             we
             may
             well
             doubt
             whether
             bad
             education
             ,
             or
             evill
             customes
             ,
             haue
             not
             better
             enabled
             these
             men
             to
             striue
             against
             such
             practises
             as
             this
             Dictate
             of
             Nature
             prescribes
             ,
             
             than
             vtterly
             to
             disclaime
             all
             sense
             of
             her
             suggestions
             ,
             or
             shake
             off
             all
             secret
             notions
             of
             her
             summons
             .
             How
             ever
             that
             be
             ;
             (
             for
             we
             know
             our
             owne
             hearts
             not
             theirs
             ,
             nor
             can
             we
             beleeue
             them
             ,
             that
             will
             not
             beleeue
             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
             naturall
             to
             man
             than
             reason
             .
             And
             yet
             ,
             how
             many
             haue
             we
             seene
             ,
             in
             whom
             nature
             and
             art
             haue
             done
             their
             parts
             ,
             by
             too
             much
             studie
             or
             intemperance
             become
             so
             vtterly
             destitute
             of
             all
             vse
             of
             reason
             or
             discretion
             ,
             that
             such
             actions
             or
             demeanure
             as
             nature
             prescribes
             to
             all
             men
             as
             they
             are
             reasonable
             ,
             haue
             beene
             more
             neglected
             by
             them
             ,
             than
             by
             brute
             beasts
             ;
             yea
             oftimes
             furiously
             inverted
             .
          
           
             4.
             
             This
             instance
             amongst
             others
             may
             be
             our
             warrant
             for
             restrayning
             the
             former
             Axiome
             [
             
               that
               Nature
               cannot
               be
               preiudiced
               by
               Custome
            
             ]
             to
             nature
             ,
             either
             altogether
             inanimate
             or
             meerely
             sensitiue
             ;
             whose
             inclination
             is
             single
             and
             but
             one
             way
             set
             :
             or
             if
             appliable
             to
             the
             reasonable
             or
             intellectuall
             nature
             ,
             whose
             propensions
             as
             they
             are
             many
             ,
             so
             are
             they
             freely
             fashionable
             to
             diverse
             meanes
             ,
             and
             apt
             to
             be
             directed
             to
             contrary
             ends
             ;
             it
             is
             true
             onely
             of
             the
             generall
             facultie
             or
             remote
             propensions
             ,
             not
             of
             their
             actuall
             promptnesse
             ,
             vse
             ,
             or
             exercise
             .
             Many
             there
             be
             so
             extreamly
             vicious
             ,
             that
             their
             mindes
             seeme
             now
             ,
             
               de
               facto
            
             ,
             wholly
             bent
             to
             doe
             others
             mischiefe
             :
             This
             notwithstanding
             prooues
             not
             that
             nature
             hath
             sowne
             no
             seeds
             of
             vertue
             in
             their
             soules
             ,
             but
             rather
             their
             wilfull
             suffering
             these
             to
             be
             choaked
             and
             stifled
             ,
             by
             cherishing
             contrary
             desires
             ,
             or
             imbracing
             pleasant
             allurements
             vnto
             evill
             .
             If
             such
             blindnesse
             haue
             by
             bad
             custome
             crept
             on
             some
             ,
             that
             
             they
             cannot
             now
             discerne
             any
             lineaments
             of
             Gods
             image
             in
             their
             hearts
             :
             it
             will
             not
             hence
             follow
             that
             this
             light
             of
             nature
             whereby
             they
             might
             haue
             seene
             Him
             ,
             did
             never
             shine
             vnto
             them
             ,
             but
             rather
             that
             they
             haue
             smoothered
             it
             ,
             because
             they
             loued
             the
             workes
             of
             darkenesse
             better
             then
             the
             deeds
             of
             light
             ,
             purposely
             obliterating
             all
             resemblances
             of
             Him
             who
             is
             the
             avenger
             of
             evill
             ,
             whose
             pourtraiture
             their
             first
             parents
             had
             blurred
             by
             imprinting
             his
             enemies
             picture
             vpon
             it
             .
             Nothing
             more
             easie
             than
             for
             others
             (
             so
             they
             will
             be
             observant
             )
             clearely
             to
             discerne
             the
             liue
             image
             ,
             not
             of
             the
             old
             man
             ,
             but
             of
             the
             old
             serpent
             ,
             in
             such
             as
             cannot
             ,
             or
             will
             not
             see
             the
             image
             of
             God
             in
             themselues
             .
          
           
             5.
             
             Besides
             this
             difference
             betweene
             the
             inclinations
             of
             nature
             in
             man
             and
             in
             creatures
             inanimate
             or
             irrationall
             ;
             a
             difference
             there
             is
             ,
             not
             much
             observed
             ,
             but
             worthy
             of
             diligent
             observation
             ,
             betweene
             common
             principles
             meerly
             speculatiue
             or
             abstract
             ,
             and
             others
             practicall
             or
             morall
             .
             The
             latter
             may
             be
             in
             many
             intensiuely
             more
             cleare
             than
             the
             former
             ,
             as
             indeed
             they
             are
             more
             naturall
             in
             respect
             they
             are
             more
             deeply
             implanted
             in
             the
             very
             soule
             ,
             not
             let
             into
             the
             braine
             by
             externall
             senses
             ,
             albeit
             even
             for
             this
             reason
             they
             are
             by
             many
             lesse
             regarded
             ,
             as
             being
             more
             familiar
             then
             such
             speculatiue
             notions
             as
             these
             [
             
               every
               whole
               is
               greater
               than
               its
               part
               :
               twice
               two
               make
               foure
               ,
            
             or
             such
             like
             ,
             ]
             of
             whose
             certaintie
             no
             man
             at
             any
             time
             can
             doubt
             ,
             not
             that
             our
             nature
             as
             reasonable
             ,
             is
             of
             it selfe
             more
             inclined
             to
             abstract
             speculations
             ,
             than
             to
             moralities
             ,
             but
             that
             speculatiue
             notions
             are
             seated
             in
             the
             head
             or
             vtmost
             confines
             of
             the
             soules
             regiment
             ,
             as
             in
             an
             Academie
             
             or
             Cloyster
             ,
             priviledged
             from
             such
             tumultuous
             broiles
             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
             Pallace
             of
             this
             little
             Kingdome
             ,
             wherein
             morall
             notions
             of
             God
             and
             goodnesse
             haue
             their
             necessary
             abode
             ,
             and
             these
             notions
             are
             ,
             vpon
             this
             occasion
             ,
             vsually
             either
             tainted
             with
             the
             contagion
             of
             such
             noysome
             lusts
             ,
             or
             much
             weakned
             by
             the
             reluctation
             of
             such
             contrary
             desires
             as
             lodge
             in
             the
             same
             roome
             or
             closet
             with
             them
             .
          
           
             6.
             
             Our
             readinesse
             ,
             in
             heat
             of
             passion
             ,
             or
             interposition
             of
             causes
             concerning
             our
             owne
             commodities
             ,
             to
             recall
             religious
             motions
             ,
             whose
             vndoubted
             truth
             and
             equitie
             ,
             we
             could
             ,
             in
             calme
             and
             sober
             thoughts
             ,
             be
             well
             contented
             to
             seale
             (
             if
             need
             were
             )
             with
             our
             bloud
             ,
             will
             easily
             induce
             mindes
             capable
             of
             any
             vicissitude
             of
             quiet
             and
             retired
             cogitations
             ,
             after
             turbalent
             and
             working
             fancies
             ,
             to
             admit
             the
             former
             difference
             betweene
             dictates
             of
             nature
             seated
             in
             the
             braine
             ,
             and
             others
             ingrafted
             in
             the
             heart
             ,
             to
             be
             ,
             for
             the
             manner
             of
             their
             severall
             evidences
             or
             perspicuities
             ,
             much
             what
             like
             the
             lightsomnesse
             of
             the
             inferiour
             and
             supreame
             region
             of
             the
             ayre
             .
             The
             Sunne-beames
             are
             sometimes
             more
             bright
             in
             this
             lowest
             part
             than
             in
             the
             vppermost
             ,
             wherein
             they
             suffer
             no
             reflexion
             :
             yet
             are
             they
             in
             this
             lower
             often
             so
             eclipsed
             with
             clouds
             ,
             with
             mists
             ,
             or
             stormes
             ,
             as
             he
             that
             did
             never
             looke
             out
             of
             doores
             but
             in
             such
             dismall
             weather
             ,
             might
             well
             imagine
             his
             day
             to
             be
             but
             night
             ,
             in
             respect
             of
             that
             clearnesse
             he
             might
             perpetually
             behold
             ,
             were
             his
             habitation
             aboue
             the
             clouds
             .
             The
             continuall
             
             smoake
             of
             noysome
             lust
             ,
             the
             steames
             of
             bloudy
             and
             revengefull
             thoughts
             ,
             the
             vncessant
             exhalations
             of
             other
             vncleane
             and
             vast
             desires
             ,
             which
             raigne
             in
             the
             Atheists
             heart
             ,
             can
             never
             obscure
             the
             Mathematicall
             or
             Logicall
             notions
             of
             abstract
             truths
             in
             his
             braine
             :
             The
             principles
             of
             moralitie
             or
             religion
             ,
             which
             Nature
             hath
             planted
             in
             his
             heart
             and
             conscience
             ,
             they
             quickly
             may
             ,
             they
             alwayes
             doe
             ,
             more
             or
             lesse
             eclipse
             ,
             according
             to
             the
             strength
             and
             permanency
             of
             their
             infectious
             and
             incompatible
             qualities
             .
             Happy
             it
             is
             ,
             that
             he
             can
             acknowledge
             ,
             and
             somtimes
             magnifie
             ,
             the
             light
             of
             nature
             in
             matters
             speculatiue
             ,
             or
             concerning
             the
             body
             onely
             ,
             and
             now
             and
             then
             bragge
             ,
             as
             if
             he
             were
             her
             sonne
             elect
             ,
             and
             others
             but
             reprobates
             ,
             in
             comparison
             of
             that
             heroicall
             spirit
             she
             hath
             enabled
             him
             with
             in
             businesses
             of
             State
             or
             policie
             .
             For
             ,
             who
             is
             this
             his
             Goddesse
             Nature
             ?
             Can
             he
             tell
             vs
             ?
             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
             brightnesse
             which
             is
             inaccessable
             ?
             Thus
             I
             suppose
             ,
             such
             as
             dwell
             vnder
             the
             poles
             would
             commend
             the
             lightsomnesse
             of
             the
             ayre
             which
             they
             daily
             behold
             and
             hourely
             breath
             in
             ,
             but
             deny
             that
             there
             were
             any
             such
             glorious
             body
             as
             the
             Sunne
             that
             did
             enlighten
             it
             ;
             did
             it
             never
             come
             further
             Northward
             than
             within
             three
             or
             foure
             degrees
             of
             Aries
             ,
             or
             never
             moue
             farther
             Southward
             than
             within
             as
             many
             of
             Libra
             .
             Now
             as
             the
             onely
             way
             vtterly
             to
             disswade
             men
             from
             an
             opinion
             so
             palpably
             grosse
             ,
             as
             ,
             by
             the
             former
             supposition
             ,
             might
             be
             conceived
             ,
             would
             be
             to
             remoue
             them
             out
             of
             their
             natiue
             clime
             into
             ours
             :
             so
             the
             best
             meanes
             an
             Atheist
             can
             vse
             
             to
             refute
             his
             impious
             errors
             in
             denying
             there
             is
             a
             God
             ,
             is
             ,
             to
             relinquish
             his
             wonted
             courses
             in
             the
             wayes
             of
             darkenesse
             ,
             and
             to
             haue
             his
             conversation
             ,
             for
             a
             time
             at
             least
             ,
             or
             vpon
             triall
             ,
             with
             the
             sonnes
             of
             light
             .
             And
             to
             make
             this
             triall
             ,
             he
             may
             perchance
             be
             sooner
             induced
             by
             discovering
             the
             severall
             heads
             or
             first
             originalls
             of
             his
             sacrilegious
             misperswasions
             ,
             more
             particularly
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               Atheisme
               ,
               Idolatrie
               ,
               Heresie
               ,
               Hypocrisie
               ,
               &c.
               haue
               one
               common
               roote
               .
               What
               estate
               or
               condition
               of
               life
               is
               freest
               from
               ,
               or
               most
               obnoxius
               vnto
               Atheisme
               ,
               or
               temptations
               thereto
               tending
               .
               Of
               Atheisme
               in
               passion
               onely
               ,
               not
               habituated
               .
            
          
           
             1.
             
             ALL
             of
             those
             almost
             numberlesse
             inclinations
             ,
             which
             are
             vnited
             in
             the
             indivisible
             humane
             soule
             ,
             as
             lines
             sphericall
             in
             their
             center
             ,
             being
             apt
             to
             be
             impelled
             or
             poysed
             by
             their
             proper
             obiects
             :
             it
             is
             impossible
             their
             severall
             bents
             should
             admit
             an
             equalitie
             of
             strength
             ;
             seeing
             as
             well
             their
             internall
             growth
             or
             eminencies
             ,
             as
             the
             potencies
             of
             their
             obiects
             ,
             are
             vnequall
             .
             Much
             more
             ,
             must
             many
             of
             their
             actuall
             motions
             needs
             be
             incompatible
             ,
             in
             as
             much
             as
             the
             poynts
             whereon
             they
             are
             set
             ,
             and
             whereto
             they
             moue
             ,
             are
             oft
             times
             extreamly
             opposite
             and
             directly
             contrary
             .
             Hence
             ,
             as
             in
             the
             former
             *
             Booke
             is
             observed
             ,
             our
             assent
             vnto
             such
             branches
             of
             supernaturall
             truth
             or
             goodnesse
             ,
             as
             are
             stifly
             counterswayed
             by
             naturall
             desires
             
             or
             affections
             ,
             either
             for
             qualitie
             or
             intention
             ,
             most
             repugnant
             ,
             is
             alwayes
             wrought
             with
             greatest
             difficultie
             .
             For
             even
             this
             assent
             which
             we
             terme
             Christian
             beliefe
             ,
             is
             but
             an
             inclination
             or
             bent
             of
             the
             humane
             soule
             vnto
             matters
             revealed
             by
             the
             spirit
             ;
             whose
             divine
             attractions
             or
             impulsions
             are
             alwayes
             oppugned
             by
             contrary
             lustings
             of
             the
             flesh
             ;
             more
             or
             lesse
             ,
             according
             to
             the
             diversitie
             of
             their
             strength
             or
             impetuousnesse
             ,
             whether
             in
             their
             acts
             or
             habits
             .
             Now
             seeing
             Atheisme
             is
             but
             a
             compleat
             or
             totall
             *
             eclipse
             ,
             whether
             of
             celestiall
             irraditions
             ,
             as
             yet
             externall
             not
             illuminating
             the
             soule
             ,
             or
             of
             that
             naturall
             and
             internall
             light
             which
             men
             haue
             of
             heavenly
             powers
             and
             providence
             divine
             ;
             we
             are
             not
             to
             seeke
             an
             originall
             of
             it
             altogether
             new
             or
             diverse
             from
             the
             originall
             of
             ignorance
             or
             vnbeliefe
             of
             particular
             revelations
             ,
             but
             onely
             a
             more
             direct
             and
             fuller
             opposition
             of
             those
             earthly
             parts
             of
             the
             humane
             soule
             ,
             whence
             these
             lesser
             defects
             are
             caused
             .
             After
             those
             Iewes
             (
             whose
             hypocriticall
             shufflings
             with
             the
             Prophet
             Ieremie
             was
             in
             the
             former
             *
             Booke
             at
             large
             deciphered
             )
             had
             fully
             experienced
             all
             hopes
             of
             good
             ,
             from
             their
             late
             elected
             Goddesse
             ,
             
               The
               Queene
               of
               Heaven
            
             ,
             to
             be
             as
             vaine
             as
             their
             Princes
             
               trust
               in
               Aegypt
            
             :
             the
             next
             point
             whereat
             their
             floating
             imaginations
             could
             haue
             arrived
             ,
             had
             beene
             to
             deny
             there
             were
             any
             God
             or
             Gods
             ,
             at
             least
             any
             that
             cared
             for
             them
             or
             could
             doe
             them
             good
             .
             The
             truth
             of
             what
             we
             here
             suppose
             ,
             as
             necessarily
             consequent
             to
             our
             former
             discussions
             ,
             will
             better
             cleare
             it selfe
             in
             the
             issue
             of
             these
             ;
             to
             wit
             ,
             that
             Atheisme
             ,
             Idolatry
             ,
             Heresie
             ,
             Hypocrisie
             ,
             &c.
             spring
             all
             from
             one
             common
             roote
             ,
             
               (
               i.
               )
               Indulgence
            
             to
             corrupt
             affection
             :
             onely
             the
             manner
             of
             their
             growth
             is
             different
             .
          
           
           
             2.
             
             Some
             desires
             of
             the
             naturall
             man
             ,
             though
             tainted
             with
             the
             deceiveable
             lusts
             of
             corruption
             ,
             yet
             haue
             no
             repugnancy
             with
             
               naturall
               notions
            
             of
             
               divine
               goodnesse
            
             indefinitely
             considered
             ;
             onely
             they
             sway
             too
             much
             vnto
             secondary
             causes
             ,
             best
             suiting
             with
             themselues
             ,
             or
             aptest
             to
             satisfie
             their
             vntemperate
             longings
             ;
             and
             as
             it
             were
             by
             popular
             factions
             ,
             set
             vp
             these
             secondary
             causes
             or
             meanes
             as
             Gods
             ,
             without
             consulting
             the
             Lawes
             of
             Nature
             ;
             never
             demanding
             
               reasons
               voice
            
             or
             approbation
             .
             Some
             parts
             of
             the
             
               old
               man
            
             againe
             there
             be
             ,
             which
             include
             onely
             a
             dissonancy
             to
             some
             particular
             passages
             of
             the
             rule
             of
             life
             ,
             or
             partiall
             opposition
             to
             our
             naturall
             notion
             of
             God
             or
             his
             attributes
             ,
             and
             these
             sway
             onely
             vnto
             hypocrisie
             ,
             heresie
             ,
             or
             transfiguration
             of
             the
             
               divine
               will
            
             ,
             or
             word
             ,
             into
             the
             similitude
             of
             our
             corrupt
             imaginations
             .
             Other
             lusts
             of
             the
             flesh
             there
             be
             ,
             either
             for
             qualitie
             ,
             multitude
             ,
             strength
             ,
             or
             abundance
             ,
             so
             mainly
             opposite
             to
             the
             most
             essentiall
             and
             generall
             notions
             of
             the
             Godhead
             ,
             that
             sometimes
             ,
             by
             being
             directly
             crossed
             ,
             other
             whiles
             by
             being
             fully
             satisfied
             ,
             they
             introduce
             ,
             either
             oblivion
             ,
             or
             flat
             deniall
             of
             any
             divine
             power
             ,
             or
             providence
             .
          
           
             3.
             
             The
             Attribute
             most
             inseperable
             from
             the
             
               divine
               nature
            
             ,
             and
             most
             
               soveraigne
               title
            
             of
             the
             Godhead
             is
             his
             goodnesse
             .
             The
             very
             names
             or
             literall
             elements
             of
             God
             ,
             and
             good
             ,
             are
             not
             in
             our
             Country
             dialect
             so
             neare
             allied
             ,
             as
             the
             conceipts
             which
             their
             mention
             or
             nomination
             suggests
             ,
             are
             in
             nature
             .
             So
             necessarily
             doth
             goodnesse
             presuppose
             a
             God
             or
             Deitie
             ,
             from
             which
             ,
             as
             from
             a
             fountaine
             ,
             it
             flowes
             ;
             and
             so
             essentiall
             is
             it
             to
             this
             fountaine
             to
             send
             forth
             sweet
             streames
             of
             ioy
             and
             comfort
             ,
             that
             the
             Heathen
             Philosopher
             ,
             vpon
             the
             interview
             
             of
             good
             and
             evill
             ,
             seemes
             to
             suffer
             torture
             betweene
             the
             contrarietie
             of
             his
             vnsetled
             conceipts
             concerning
             the
             truth
             or
             vanitie
             of
             the
             Godhead
             ,
             
               Si
               deus
               non
               sit
               vnde
               bona
               ?
               Can
               there
               be
               any
               good
               without
               a
               God
               ?
               Si
               deus
               sit
               vnde
               mala
               ?
               If
               there
               be
               a
               God
               ,
               how
               chanceth
               it
               ,
               of
               things
               that
               are
               ,
               all
               are
               not
               good
               ,
               many
               evill
               ?
            
             Others
             ,
             not
             altogether
             heathenish
             ,
             from
             curiositie
             of
             like
             contemplation
             ,
             not
             guided
             by
             the
             rule
             of
             faith
             ,
             imagine
             two
             eternall
             ind●fectible
             
               creatiue
               powers
            
             ;
             the
             one
             good
             ,
             and
             sole
             fountaine
             of
             all
             goodnesse
             :
             the
             other
             evill
             ,
             and
             maine
             sou●se
             of
             all
             evill
             and
             mischiefe
             in
             the
             world
             .
             Of
             both
             these
             errours
             and
             the
             ignorance
             that
             occasioned
             them
             we
             shall
             haue
             fitter
             occasion
             to
             speake
             hereafter
             .
             Both
             of
             them
             suppose
             a
             true
             notion
             of
             divine
             goodnesse
             indefinitely
             considered
             ,
             wherevnto
             a
             conceipt
             or
             apprehension
             of
             divine
             providence
             ,
             in
             most
             Heathen
             ,
             was
             subordinate
             .
             
               Many
               great
               and
               famous
               Philosophers
               there
               be
            
             (
             sayth
             
               Tully
               )
               which
               ascribe
               the
               government
               of
               the
               world
               vnto
               the
               wisedome
               of
               the
               Gods
               :
               not
               herewith
               content
               they
               further
               acknowledge
               all
               necessary
               supplies
               of
               health
               and
               welfare
               to
               be
               procured
               by
               their
               providence
               .
               For
               corne
               and
               other
               increase
               of
               the
               earth
               ,
               varietie
               of
               times
               and
               seasons
               with
               those
               changes
               of
               the
               weather
               whereby
               such
               fruits
               as
               the
               earth
               brings
               forth
               doe
               grow
               and
               ripen
               ,
               are
               ,
               in
               the
               same
               mens
               opinions
               ,
               effects
               of
               divine
               goodnesse
               to
               mankinde
               .
            
             From
             the
             perpetuitie
             of
             such
             visible
             blessings
             ,
             as
             ,
             these
             Heathen
             Philosophers
             deriue
             from
             the
             bountie
             of
             their
             imaginary
             Gods
             ,
             doth
             the
             Doctor
             of
             the
             Gentiles
             and
             his
             fellow
             Apostle
             seeke
             to
             winne
             the
             Inhabitants
             of
             Lystra
             vnto
             the
             worship
             of
             the
             onely
             true
             invisible
             God.
             How
             readily
             ,
             experience
             of
             vncouth
             goodnesse
             ,
             brings
             forth
             an
             expresse
             
             conceipt
             of
             a
             Godhead
             ,
             and
             causeth
             the
             often
             mentioned
             
               ingraffed
               notion
            
             to
             bud
             or
             flourish
             ;
             these
             Heathen
             had
             openly
             testified
             by
             their
             forwardnesse
             to
             sacrifice
             vnto
             these
             messengers
             of
             our
             Lord
             and
             Saviour
             ,
             as
             vnto
             great
             Gods
             ,
             because
             strange
             Authors
             or
             rather
             instruments
             of
             vnexpected
             good
             to
             one
             of
             their
             neighbours
             .
             This
             confused
             branch
             of
             pietie
             though
             misgrowne
             and
             set
             awry
             ,
             was
             notwithstanding
             flexible
             and
             pliant
             to
             these
             poynts
             of
             life
             proposed
             by
             the
             Apostle
             ;
             a
             
               Sirs
               ,
               why
               doe
               ye
               these
               things
               ?
               we
               also
               are
               men
               of
               like
               passions
               with
               you
               ,
               and
               preach
               vnto
               you
               that
               you
               should
               turne
               from
               these
               vanities
               ,
               vnto
               the
               living
               God
               ,
               which
               made
               heaven
               and
               earth
               ,
               and
               the
               sea
               ,
               and
               all
               things
               that
               are
               therein
               ,
               who
               in
               times
               past
               ,
               suffred
               all
               Nations
               to
               walke
               in
               their
               owne
               wayes
               .
               Neverthelesse
               ,
               he
               left
               not
               himselfe
               without
               witness
               ,
               in
               that
               he
               did
               good
               ,
               and
               gaue
               vs
               raine
               from
               heaven
               ,
               and
               fruitfull
               seasons
               ,
               filling
               our
               hearts
               with
               food
               and
               gladnesse
               .
            
             From
             this
             one
             streame
             of
             divine
             goodnesse
             ,
             experienced
             in
             giving
             raine
             ,
             did
             the
             Heathens
             Christen
             their
             great
             God
             Iupiter
             with
             a
             Name
             importing
             his
             procurement
             of
             this
             effect
             :
             the
             Greekes
             calling
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Latines
             Pluvius
             .
             So
             effectuall
             a
             witnesse
             of
             the
             Godhead
             is
             the
             accomplishment
             of
             any
             much
             desired
             good
             ,
             that
             such
             ,
             as
             doubt
             whether
             the
             good
             we
             enioy
             on
             earth
             be
             derived
             from
             heaven
             ,
             are
             often
             vnwittingly
             enforced
             to
             thinke
             and
             speake
             of
             whatsoever
             doth
             them
             any
             extraordinary
             good
             ,
             or
             satisfie
             the
             vehemency
             of
             their
             desires
             ,
             as
             of
             their
             God.
             
          
           
             4.
             
             The
             more
             indissoluble
             the
             mutuall
             conceipts
             of
             God
             and
             goodnesse
             are
             ,
             the
             sooner
             we
             loose
             the
             one
             ,
             whiles
             we
             remaine
             without
             experience
             or
             apprehension
             
             of
             the
             other
             .
             Two
             conditions
             of
             life
             there
             be
             alike
             hurtfull
             to
             this
             engraffed
             notion
             of
             the
             Deitie
             :
             1.
             
             Affluence
             or
             abundance
             of
             things
             desired
             without
             interposall
             of
             indigence
             :
             2.
             
             Perpetuall
             indigence
             or
             sordide
             want
             without
             vicissitude
             of
             ordinary
             competency
             or
             contentment
             .
             The
             latter
             vsually
             starues
             the
             naturall
             notions
             or
             conceipts
             of
             God
             ,
             which
             must
             be
             fed
             with
             sense
             or
             taste
             of
             some
             goodnesse
             ,
             the
             former
             [
             affluence
             or
             abundance
             ]
             chokes
             it
             .
             Amongst
             all
             the
             Barbarians
             which
             *
             Tacitus
             mentioned
             in
             his
             description
             of
             Germanie
             ,
             he
             blemisheth
             one
             sort
             onely
             with
             a
             glauncing
             touch
             of
             irreligion
             ;
             as
             being
             so
             intirely
             and
             familiarly
             acquainted
             with
             beggarly
             need
             ,
             that
             they
             needed
             not
             the
             helpe
             of
             God
             or
             Man
             ,
             more
             than
             the
             beasts
             of
             the
             field
             .
             Yet
             that
             they
             were
             altogether
             Atheists
             or
             abettors
             of
             infidelitie
             ,
             is
             scarce
             credible
             ;
             but
             very
             likely
             that
             they
             gaue
             lesse
             signes
             of
             any
             Religion
             than
             others
             did
             ,
             which
             had
             oftner
             and
             better
             occasions
             to
             supplicate
             the
             divine
             powers
             ,
             either
             for
             protection
             from
             such
             evills
             ,
             or
             for
             collation
             of
             such
             benefits
             ,
             as
             these
             Fenni
             had
             little
             cause
             greatly
             either
             to
             feare
             or
             hope
             .
             Houshold
             Gods
             they
             had
             none
             ,
             because
             they
             cared
             not
             for
             houses
             :
             Gods
             or
             Goddesses
             of
             Corne
             ,
             of
             Wine
             ,
             of
             Oyle
             ,
             or
             the
             like
             ,
             they
             never
             sought
             to
             ,
             because
             never
             accustomed
             to
             sowe
             ,
             to
             plant
             ,
             or
             reape
             .
             But
             whether
             they
             vsed
             not
             to
             pray
             for
             good
             successe
             in
             their
             huntings
             ,
             or
             in
             skirmishing
             with
             their
             rude
             neighbours
             ,
             or
             amongst
             themselues
             ,
             
             is
             more
             then
             can
             be
             determined
             from
             Tacitus
             censure
             ,
             interserted
             as
             it
             seemes
             rather
             to
             please
             the
             Reader
             ,
             than
             seriously
             to
             empeach
             them
             of
             any
             greater
             crime
             or
             more
             loathsome
             disease
             ,
             than
             vsually
             haunts
             men
             of
             their
             constitution
             or
             condition
             .
             As
             of
             the
             mightie
             and
             noble
             ,
             so
             of
             those
             vile
             and
             despised
             creatures
             ,
             which
             continue
             their
             circular
             and
             slouthfull
             range
             from
             house
             to
             house
             (
             liking
             best
             to
             liue
             (
             as
             these
             late
             mentioned
             Barbarians
             did
             )
             from
             hand
             to
             mouth
             ,
             )
             not
             many
             there
             be
             which
             giue
             any
             iust
             proofe
             of
             their
             calling
             .
             The
             sense
             of
             God
             and
             his
             goodnesse
             is
             in
             most
             of
             them
             stupid
             and
             dull
             ,
             saue
             onely
             when
             hunger
             and
             thirst
             ,
             or
             hope
             of
             an
             almes
             instantly
             craued
             by
             them
             in
             his
             name
             ,
             and
             vsually
             granted
             by
             others
             for
             his
             sake
             ,
             shall
             whet
             or
             quicken
             it
             .
             But
             as
             well
             in
             life
             spirituall
             as
             in
             corporall
             ,
             fewer
             by
             much
             ,
             (
             though
             to
             many
             )
             loose
             their
             stomackes
             through
             extreame
             penury
             or
             long
             fasting
             ,
             then
             there
             be
             of
             such
             as
             spoile
             or
             dead
             their
             taste
             by
             continuall
             fulnesse
             .
             As
             ,
             long
             or
             hard
             want
             doth
             sometimes
             sterue
             ;
             so
             the
             perenniall
             current
             of
             wealth
             ,
             of
             peace
             ,
             or
             ease
             ,
             with
             other
             outward
             blessings
             ,
             doth
             vsually
             drowne
             all
             sense
             or
             notion
             of
             that
             goodnesse
             ,
             whence
             these
             and
             all
             other
             good
             things
             flow
             .
             Did
             that
             part
             of
             the
             Moone
             which
             is
             next
             vs
             alwayes
             shine
             ,
             we
             should
             haue
             lesse
             occasion
             to
             enquire
             ,
             and
             greater
             difficulty
             to
             determine
             ,
             whether
             the
             light
             it
             hath
             ,
             were
             derived
             from
             the
             Sunne
             .
             Generally
             ,
             such
             effects
             as
             admit
             interruption
             in
             their
             existence
             sooner
             lead
             vs
             vnto
             the
             true
             knowledge
             of
             their
             first
             and
             immediate
             causes
             ,
             then
             if
             they
             enioyed
             permanent
             duration
             .
             A
             *
             body
             subiect
             to
             some
             vicissitude
             of
             sicknes
             better
             discernes
             what
             causeth
             health
             ,
             then
             he
             whose
             
             health
             hath
             beene
             perpetuall
             .
             And
             this
             advantage
             he
             hath
             againe
             that
             though
             a
             disease
             ,
             in
             it selfe
             equally
             grievous
             ,
             doe
             assault
             him
             ,
             yet
             is
             it
             lesse
             assisted
             by
             impatience
             :
             From
             former
             experience
             he
             is
             better
             enabled
             to
             see
             what
             did
             him
             hurt
             ,
             and
             what
             is
             likely
             to
             doe
             him
             good
             ,
             and
             as
             it
             were
             nurtured
             to
             expect
             a
             change
             .
          
           
             5.
             
             The
             best
             dyet
             then
             to
             avoide
             this
             
               morbus
               fatuus
            
             ,
             whose
             fits
             come
             vpon
             vs
             as
             well
             by
             fulnesse
             as
             by
             vacuitie
             ,
             is
             that
             which
             Salomon
             hath
             prescribed
             .
             
               Giue
               me
               not
               povertie
               ,
               nor
               riches
               :
               feed
               me
               with
               food
               convenient
               for
               me
               ,
               lest
               I
               be
               full
               and
               deny
               thee
               and
               say
               ,
               Who
               is
               the
               Lord
               ?
               or
               least
               I
               be
               poore
               and
               steale
               ,
               and
               take
               the
               name
               of
               my
               God
               in
               vaine
            
             *
             :
             Yet
             neither
             can
             mediocritie
             of
             fortunes
             without
             moderate
             desires
             ,
             nor
             vicissitude
             of
             want
             ,
             vnlesse
             the
             soule
             be
             inwardly
             purged
             ,
             much
             availe
             .
             Our
             mindes
             may
             be
             much
             set
             on
             little
             matters
             ,
             and
             our
             desires
             of
             others
             prosperitie
             (
             especially
             the
             flourishing
             estate
             of
             the
             Weale
             publike
             ,
             wherein
             we
             liue
             a
             poore
             contented
             private
             life
             )
             may
             be
             too
             stiffe
             and
             peremptory
             .
             Now
             such
             is
             the
             blindnesse
             of
             our
             corrupted
             nature
             ,
             such
             is
             our
             partialitie
             towards
             our
             owne
             desires
             (
             though
             of
             others
             welfare
             )
             as
             will
             hardly
             suffer
             vs
             to
             distinguish
             that
             which
             is
             absolutely
             good
             ,
             from
             that
             which
             seemes
             best
             to
             vs
             ,
             as
             for
             the
             present
             we
             stand
             affected
             .
             From
             these
             originals
             ,
             mindes
             by
             nature
             or
             education
             in
             their
             kinde
             devout
             ,
             but
             subiect
             withall
             to
             stiffe
             and
             setled
             desires
             of
             mutable
             and
             transitory
             good
             ,
             being
             either
             divorced
             from
             delights
             ,
             whereon
             they
             haue
             long
             doted
             ,
             or
             frustrated
             of
             those
             hopes
             ,
             for
             whose
             accomplishment
             they
             haue
             sollicited
             divine
             powers
             with
             great
             earnestnesse
             and
             importunity
             ,
             
             are
             most
             obnoxious
             to
             such
             impulsions
             as
             throw
             men
             into
             Atheisme
             and
             irreligion
             .
             These
             diseases
             were
             scarce
             knowne
             or
             heard
             of
             amongst
             the
             Romanes
             ,
             so
             long
             as
             their
             state
             after
             recovery
             from
             many
             crazes
             and
             sore
             wounds
             received
             dail●●●crease
             ,
             by
             meanes
             (
             which
             in
             their
             observation
             might
             haue
             chalenged
             greatest
             praise
             for
             their
             prudent
             care
             of
             publike
             good
             )
             more
             then
             humane
             ,
             but
             after
             it
             once
             (
             contrary
             to
             all
             politicke
             expectation
             )
             began
             to
             reele
             and
             totter
             ,
             and
             threaten
             ruine
             to
             the
             best
             pillars
             it
             had
             left
             to
             support
             it
             :
             these
             and
             the
             like
             querulous
             mutterings
             began
             to
             assay
             her
             most
             ingenuous
             and
             devoutest
             children
             ;
             
               
                 Heu
                 faciles
                 dare
                 summa
                 Deos
                 ,
                 
                 eademque
                 tueri
                 Difficiles
                 !
              
            
             
               
                 Ah
                 facile
                 Gods
                 to
                 reare
                 vp
                 states
                 to
                 greatest
                 height
                 ,
              
               
                 But
                 most
                 averse
                 to
                 keepe
                 them
                 so
                 vprear'd
                 ,
                 vpright
                 !
              
            
             But
             much
             worse
             then
             these
             (
             it
             seemes
             by
             Cottaes
             complaint
             )
             were
             more
             frequent
             in
             corrupt
             mindes
             a
             little
             before
             .
             
               
                 If
                 the
                 gods
              
               (
               saith
               he
               )
               
                 haue
                 a
                 care
                 of
                 mankinde
                 ,
                 they
                 should
                 in
                 reason
                 make
                 all
                 men
                 good
                 ;
                 or
                 if
                 not
                 so
                 :
                 at
                 least
                 ,
                 tender
                 the
                 hap
                 and
                 welfare
                 of
                 such
                 as
                 are
                 good
                 indeed
                 .
                 Why
                 then
                 were
                 the
                 two
                 noble
                 valorous
                 and
                 victorious
                 Scipioes
                 oppressed
                 in
                 Spaine
                 by
                 the
                 perfidious
                 Carthaginians
                 ?
              
               A
               great
               number
               of
               worthy
               Patriots
               he
               there
               reckons
               besides
               ;
               all
               ,
               either
               exiled
               or
               slaine
               by
               their
               turbulent
               and
               factious
               enemies
               ,
               or
               (
               which
               was
               worse
               than
               death
               to
               a
               Romane
               spirit
               )
               beholden
               to
               tyrants
               for
               their
               liues
               and
               fortunes
               .
               Another
               Poet
               not
               long
               after
               the
               vttering
               of
               this
               complaint
               ,
               
               (
               perhaps
               moved
               thereto
               by
               the
               indignitie
               of
               Tullies
               vntimely
               death
               ,
               )
               ingenuously
               acknowledgeth
               the
               like
               distrust
               of
               divine
               providence
               in
               himselfe
               ,
               as
               Tully
               had
               vented
               vnder
               the
               person
               of
               Cotta
               :
               
                 
                   *
                   Dum
                   rapiunt
                   mala
                   fata
                   bonos
                   ,
                   ignoscite
                   fasso
                   ,
                
                 
                   Sollicitor
                   nulles
                   esse
                   putare
                   Deos.
                   
                
              
               
                 
                   What
                   oft
                   I
                   thinke
                   ,
                   once
                   let
                   me
                   say
                   ,
                
                 
                   Whilest
                   bad
                   Fates
                   take
                   best
                   men
                   away
                   ;
                
                 
                   I
                   am
                   provok'd
                   Gods
                   to
                   disclaime
                   ,
                
                 
                   For
                   Gods
                   should
                   giue
                   death
                   better
                   aime
                   .
                
              
            
             The
             like
             cogitations
             did
             worke
             more
             desperately
             in
             such
             as
             had
             beene
             more
             deeply
             interessed
             in
             
               Pompey's
               faction
            
             ,
             after
             they
             saw
             so
             many
             noble
             Senators
             (
             worthie
             in
             their
             iudgement
             ,
             to
             haue
             beene
             honoured
             like
             gods
             ,
             after
             death
             )
             deprived
             of
             all
             funerall
             rites
             and
             exequies
             ;
             whilest
             the
             dead
             reliques
             of
             meere
             carcasses
             ,
             whilest
             they
             lived
             ,
             of
             parasiticall
             mecanicks
             ,
             or
             devoted
             instruments
             of
             tyrannicall
             lust
             ,
             were
             graced
             with
             Princely
             Monuments
             .
             The
             very
             sight
             of
             these
             ,
             did
             by
             a
             kinde
             of
             Antiperistasis
             revive
             and
             sublimate
             the
             former
             offences
             taken
             against
             their
             gods
             ,
             for
             the
             indignities
             done
             vnto
             their
             Nobles
             :
             
               
                 Marmoreo
                 Licinus
                 tumulo
                 iacet
                 ,
                 at
                 Cato
                 parvo
                 ,
              
               
                 Pompeius
                 nullo
                 :
                 Quis
                 putet
                 esse
                 Deos
                 ?
              
            
             
               
                 Base
                 Licinus
                 hath
                 a
                 pompous
                 Tombe
                 ,
              
               
                 of
                 gaudie
                 marble
                 stone
                 :
              
               
                 Wise
                 Cato
                 but
                 a
                 foolish
                 one
                 ,
              
               
                 the
                 mightie
                 Pompey
                 none
                 .
              
               
               
                 Yet
                 all
                 this
                 while
                 we
                 dreame
                 of
                 Gods
                 ,
              
               
                 and
                 dreame
                 we
                 doe
                 I
                 wis
                 :
              
               
                 For
                 Gods
                 are
                 none
                 ;
                 or
                 if
                 there
                 be
                 ,
              
               
                 how
                 can
                 they
                 suffer
                 this
                 ?
              
            
          
           
             6.
             
             That
             vengeance
             belonged
             vnto
             God
             was
             another
             branch
             of
             the
             generall
             notion
             ingraft
             by
             nature
             in
             the
             hearts
             of
             Heathen
             .
             And
             if
             he
             did
             not
             shew
             himselfe
             an
             awful
             judge
             and
             avenger
             of
             prodigious
             cruelties
             ,
             which
             ordinary
             lawes
             could
             not
             redresse
             ,
             this
             neglect
             of
             dutie
             (
             as
             they
             tooke
             it
             )
             made
             them
             bolder
             with
             Iupiter
             himselfe
             ,
             than
             the
             poore
             woman
             was
             with
             the
             Emperour
             ,
             that
             askt
             him
             ,
             *
             
               Why
               then
               dost
               then
               raigne
               if
               thou
               be
               not
               at
               leasure
               to
               heare
               my
               cause
               .
            
             They
             questioned
             whether
             Iupiter
             reigned
             indeed
             or
             were
             but
             a
             name
             without
             authority
             ,
             vnlesse
             he
             gaue
             instant
             proofe
             of
             his
             powrefull
             wrath
             or
             displeasure
             ,
             against
             such
             as
             displeasd
             them
             most
             .
             
               Idem
               erat
               non
               esse
               &
               non
               apparere
               .
            
             A
             perfect
             Character
             of
             this
             passion
             hath
             the
             sweet
             Tragedian
             exprest
             in
             Vlysses
             ,
             led
             into
             the
             Cyclops
             den
             as
             a
             sheepe
             vnto
             the
             shambles
             .
             After
             his
             orisons
             to
             his
             soveraigne
             Lady
             Pallas
             ,
             he
             thus
             concludes
             with
             
               Iupiter
               Hospitalies
            
             himselfe
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 &c.
                 
              
            
             
               
                 O
                 Ioue
                 :
                 no
                 Ioue
                 nor
                 strangers
                 God
                 in
                 true
                 esteeme
                 :
              
               
                 Vnlesse
                 my
                 woefull
                 case
                 thou
                 see
                 ,
                 and
                 me
                 redeeme
                 .
              
            
          
           
             7.
             
             The
             Psalmists
             complaint
             is
             much
             more
             moderate
             ,
             yet
             such
             as
             argues
             his
             faith
             to
             haue
             beene
             assaulted
             ,
             
             though
             not
             quaild
             with
             like
             distrust
             ;
             a
             
               For
               thy
               sake
               are
               we
               killed
               all
               the
               day
               long
               ;
               we
               are
               counted
               as
               sheepe
               for
               the
               slaugh●er
               .
               Awake
               ,
               why
               sleepest
               thou
               O
               Lord
               ,
               arise
               cast
               vs
               not
               off
               for
               ever
               .
               Wherefore
               hidest
               thou
               thy
               face
               ,
               and
               forgettest
               our
               affliction
               and
               our
               oppression
               .
               For
               our
               soule
               is
               bowed
               downe
               to
               the
               dust
               ,
               our
               belly
               cleaveth
               vnto
               the
               earth
               .
               Arise
               for
               our
               helpe
               ,
               and
               redeeme
               vs
               for
               thy
               mercies
               sake
               .
            
             b
             
               O
               Lord
               God
               ,
               to
               whom
               vengeance
               belongeth
               ,
               O
               God
               to
               whom
               vengeance
               belongeth
               shew
               thy selfe
               .
            
             Pettish
             desires
             of
             private
             hopes
             contrived
             with
             greatest
             policie
             ,
             and
             sollicited
             with
             all
             possible
             care
             and
             industry
             ,
             finally
             crost
             ,
             brought
             many
             Heathens
             (
             as
             yet
             they
             doe
             sundry
             Christians
             )
             vnto
             a
             point
             of
             Atheisme
             somewhat
             short
             of
             the
             former
             ,
             yet
             as
             dangerous
             for
             any
             professed
             Disciple
             of
             Christ
             to
             harbour
             at
             ;
             vsually
             discovered
             in
             bitter
             exclamations
             against
             fates
             ,
             ill
             lucke
             ,
             or
             fortune
             .
             But
             many
             discontented
             speeches
             in
             both
             kindes
             ,
             proceed
             oftimes
             from
             the
             heat
             and
             impulsion
             of
             present
             passion
             ;
             whose
             frequent
             interposition
             often
             caused
             all
             former
             apprehensions
             of
             the
             divine
             providence
             or
             goodnesse
             ,
             to
             vanish
             ,
             as
             vnevennesse
             of
             ground
             makes
             travellers
             loose
             the
             sight
             of
             steeples
             or
             turrets
             ,
             which
             they
             lately
             beheld
             .
             But
             as
             these
             present
             themselues
             againe
             vnto
             their
             view
             ,
             as
             soone
             as
             they
             ascend
             ,
             vnto
             the
             former
             levell
             ;
             so
             is
             it
             likely
             many
             of
             these
             querulous
             Romanes
             ,
             did
             resume
             their
             wonted
             perswasions
             of
             divine
             powers
             ,
             and
             their
             favour
             towardes
             mankinde
             ;
             after
             their
             turbulent
             thoughts
             begun
             to
             settle
             ,
             and
             their
             disquietted
             minds
             recover
             their
             naturall
             seate
             or
             station
             .
             Others
             more
             blinded
             by
             obstinacy
             ,
             did
             finally
             mistrust
             all
             former
             apprehensions
             (
             being
             neither
             cleare
             nor
             perfectly
             observed
             )
             
             for
             meere
             fancies
             ;
             as
             weake
             or
             dimme
             sights
             ,
             vsually
             suspect
             ,
             whether
             they
             truely
             did
             see
             such
             things
             as
             in
             farre
             distances
             appeared
             by
             short
             and
             sudden
             glymses
             ,
             or
             their
             eyes
             did
             but
             dazle
             .
          
           
             8.
             
             But
             all
             in
             this
             place
             we
             intended
             ,
             was
             to
             search
             out
             the
             originall
             ,
             if
             not
             of
             all
             ,
             yet
             of
             some
             more
             principall
             branches
             of
             habituate
             ,
             and
             obdurate
             Atheisme
             :
             vnto
             which
             search
             ,
             this
             observation
             of
             indulgence
             to
             violent
             passions
             ,
             or
             pettishnesse
             of
             hopefull
             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
             vnto
             inanimate
             creatures
             ,
             whose
             naturall
             disposition
             ,
             or
             inclination
             cannot
             be
             preiudiced
             by
             custome
             .
             Stones
             though
             they
             be
             moved
             a
             thousand
             times
             one
             way
             ,
             their
             aptitude
             notwithstanding
             vnto
             such
             motion
             is
             no
             way
             greater
             in
             the
             last
             course
             ,
             then
             in
             the
             first
             .
             Farre
             otherwise
             it
             is
             with
             man
             ,
             who
             as
             he
             hath
             naturall
             apprehensions
             of
             goodnesse
             ,
             so
             hath
             he
             inclinations
             vnto
             evill
             no
             lesse
             imbred
             ,
             or
             naturall
             ;
             the
             strength
             of
             whose
             bent
             to
             burst
             out
             into
             all
             vngodlinesse
             is
             alwayes
             increased
             by
             their
             actuall
             motions
             ,
             vnlesse
             reason
             exercise
             her
             authoritie
             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
             haue
             spent
             themselues
             )
             in
             the
             retire
             .
             Not
             thus
             prevented
             or
             controuled
             in
             time
             ,
             the
             habits
             which
             naturally
             result
             from
             frequencie
             of
             their
             outrage
             ,
             may
             come
             to
             be
             no
             lesse
             stiffe
             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
             mooving
             downewards
             ,
             every
             time
             to
             retaine
             some
             one
             ,
             or
             few
             ,
             vntill
             it
             had
             at
             length
             incorporated
             all
             those
             degrees
             of
             gravitation
             ,
             which
             naturally
             accrew
             in
             the
             motion
             ,
             into
             its
             permanent
             weight
             :
             so
             as
             laid
             in
             a
             iust
             ballance
             the
             setled
             sway
             of
             it
             should
             be
             as
             great
             ,
             as
             the
             actuall
             force
             of
             its
             wonted
             descent
             ;
             perpetually
             able
             to
             counterpoise
             as
             heavie
             ,
             and
             massie
             a
             body
             ,
             as
             the
             fall
             of
             it
             from
             an
             high
             tower
             (
             supposing
             it
             had
             fallen
             into
             the
             opposite
             scale
             )
             could
             haue
             stirred
             or
             elevated
             .
             Of
             all
             passions
             ,
             such
             as
             worke
             inwardly
             are
             most
             dangerous
             ;
             because
             their
             growth
             is
             insensible
             ,
             and
             vnobservable
             .
             Such
             are
             fretting
             iealousies
             ,
             ambitious
             discontents
             ,
             eagernesse
             of
             revenge
             ,
             or
             other
             desires
             overmatched
             with
             impotencie
             of
             effecting
             them
             .
             Generally
             all
             grievances
             ,
             which
             haue
             no
             vent
             ;
             without
             which
             humane
             affections
             ,
             like
             to
             liquors
             kept
             in
             close
             vessels
             ,
             or
             nipt
             glasses
             secretly
             multiply
             their
             naturall
             strength
             .
             
               
                 Strangulat
                 inclusus
                 dolor
                 ,
                 atque
                 exaestuat
                 intus
                 :
              
               
                 Cogitur
                 &
                 vires
                 multiplicare
                 suas
                 .
              
            
             As
             all
             passions
             obscure
             the
             vnderstanding
             for
             the
             present
             :
             so
             the
             setling
             of
             them
             into
             habits
             brings
             a
             perpetuall
             blindnesse
             vpon
             the
             soule
             ,
             alwayes
             breeding
             either
             obdurate
             Atheisme
             ,
             pernicious
             Heresie
             ,
             or
             Idolatrie
             .
          
        
         
           
           
             CHAPTER
             V.
             
          
           
             
               Of
               habituated
               or
               setled
               Atheisme
               .
               Why
               this
               disease
               was
               not
               so
               Epidemicall
               in
               ancient
               as
               in
               latter
               times
               .
               Of
               the
               disposition
               or
               temper
               from
               which
               irreligion
               or
               incogitancie
               of
               divine
               powers
               (
               which
               is
               the
               first
               and
               lowest
               branch
               of
               Atheisme
               )
               vsually
               springs
               .
            
          
           
             1.
             
             THE
             Pharisee
             ,
             though
             for
             his
             conversation
             and
             civill
             carriage
             precise
             and
             strict
             in
             respect
             of
             most
             his
             ancestours
             ,
             did
             yet
             exceed
             them
             farther
             in
             hardnesse
             of
             heart
             ,
             than
             he
             came
             short
             of
             them
             in
             outragiousnesse
             of
             passion
             .
             The
             sight
             of
             our
             Saviours
             miracles
             ,
             and
             experience
             of
             his
             good
             life
             ,
             would
             (
             I
             am
             perswaded
             )
             sooner
             haue
             wonne
             the
             most
             Idolatrous
             ,
             or
             boisterous
             of
             his
             forefathers
             ;
             than
             him
             or
             his
             sober
             associates
             vnto
             true
             beliefe
             .
             From
             consideration
             of
             this
             his
             temper
             ,
             besides
             other
             inducements
             ,
             I
             haue
             elsewhere
             observed
             ,
             people
             auncient
             (
             whether
             in
             respect
             of
             the
             generall
             course
             of
             the
             world
             ,
             or
             of
             succession
             in
             severall
             kingdomes
             )
             to
             haue
             beene
             vsually
             more
             rash
             ,
             and
             impetuous
             in
             their
             attempts
             ,
             but
             not
             so
             setled
             in
             resolutions
             ,
             which
             were
             impious
             ,
             as
             their
             successors
             in
             time
             are
             ,
             and
             haue
             beene
             .
             The
             bent
             of
             their
             nature
             did
             sway
             a
             larger
             compasse
             ,
             and
             (
             to
             vse
             the
             Mathematicians
             dialect
             )
             described
             a
             greater
             circle
             by
             it
             actuall
             motions
             .
             Hence
             were
             they
             more
             easily
             drawne
             by
             the
             peculiar
             inticements
             of
             those
             times
             to
             greater
             outrages
             ,
             than
             men
             of
             their
             ranke
             commonly
             by
             ordinary
             temptations
             now
             are
             .
             Howbeit
             for
             the
             same
             
             reason
             they
             were
             more
             quickly
             reclaimed
             by
             such
             corrections
             ,
             as
             moue
             not
             our
             mindes
             once
             set
             amisse
             .
          
           
             2.
             
             And
             this
             in
             part
             may
             be
             the
             reason
             why
             Atheisme
             was
             not
             so
             habituated
             ,
             nor
             the
             deniall
             ,
             or
             doubt
             of
             divine
             providence
             so
             stiffe
             in
             them
             ,
             as
             in
             the
             irreligious
             of
             our
             dayes
             .
             Consonant
             hereto
             are
             the
             causes
             before
             assigned
             of
             posterities
             mistrusting
             the
             reports
             of
             antiquitie
             ;
             vnto
             which
             we
             may
             adde
             this
             observation
             ,
             not
             altogether
             the
             same
             with
             them
             ,
             nor
             quite
             different
             :
             The
             visible
             characters
             of
             this
             great
             booke
             of
             nature
             were
             of
             old
             more
             legible
             ;
             the
             externall
             significations
             of
             divine
             power
             more
             sensible
             ,
             and
             apter
             to
             imprint
             their
             meaning
             :
             both
             purposely
             suited
             to
             the
             disposition
             of
             the
             worlds
             non-age
             ,
             which
             for
             secular
             cunning
             ,
             or
             artificiall
             observation
             was
             for
             the
             most
             part
             rude
             and
             childish
             in
             respect
             of
             those
             times
             ,
             and
             Countries
             ,
             wherein
             Atheisme
             through
             mans
             curiositie
             came
             to
             full
             height
             and
             growth
             .
          
           
             3.
             
             Those
             Marriners
             with
             whom
             Ionas
             sayled
             ,
             in
             calling
             every
             man
             vnto
             his
             God
             ,
             and
             rousing
             their
             sleepie
             passenger
             to
             ioyne
             in
             prayer
             with
             them
             ,
             did
             no
             more
             ,
             then
             many
             of
             their
             profession
             in
             this
             age
             vpon
             like
             exigences
             doe
             .
             A
             raging
             sea
             will
             cause
             the
             naturall
             notions
             of
             God
             and
             goodnesse
             to
             worke
             in
             such
             as
             haue
             taken
             little
             or
             no
             notice
             of
             them
             by
             land
             ;
             as
             one
             vpon
             this
             experiment
             wittily
             descants
             :
             
               Qui
               nescit
               orare
               ,
               discat
               navigare
               .
            
             But
             few
             of
             our
             time
             would
             trouble
             themselues
             in
             such
             perplexitie
             ,
             with
             searching
             out
             the
             causes
             of
             sudden
             stormes
             ,
             or
             if
             they
             did
             ,
             the
             causes
             ordinarily
             assigned
             by
             the
             experimentall
             Weather-wizard
             ,
             or
             naturall
             Philosopher
             ,
             would
             
             content
             them
             .
             Fewer
             I
             thinke
             would
             make
             enquiry
             for
             whose
             speciall
             sinne
             their
             common
             prayers
             for
             deliverance
             were
             not
             heard
             ;
             seeing
             God
             daily
             accustometh
             vs
             to
             like
             repulses
             in
             particular
             dangers
             :
             the
             oftner
             no
             doubt
             ,
             because
             we
             examine
             not
             our
             hearts
             with
             like
             diligence
             in
             like
             extremities
             ,
             nor
             powre
             forth
             our
             soules
             with
             such
             fervency
             ,
             as
             these
             Marriners
             did
             .
             Their
             resolution
             to
             find
             out
             the
             author
             of
             their
             ill
             successe
             ,
             as
             Iosuah
             did
             Achans
             ,
             by
             lot
             ,
             perswades
             me
             the
             observations
             of
             grace
             ,
             and
             nature
             did
             not
             then
             iarre
             so
             much
             ,
             as
             now
             they
             doe
             ;
             They
             ,
             saith
             the
             Psalmist
             ,
             
               that
               goe
               downe
               to
               the
               Sea
               in
               ships
            
             ;
             
             
               that
               doe
               businesse
               in
               great
               waters
               ;
               These
               see
               the
               workes
               of
               the
               Lord
               ,
               and
               his
               wonders
               in
               the
               deepe
               :
               for
               he
               commandeth
               and
               raiseth
               the
               stormy
               winde
               :
               which
               lifteth
               vp
               the
               waues
               thereof
               :
               They
               mount
               vp
               to
               the
               heaven
               :
               and
               they
               goe
               downe
               againe
               to
               the
               depths
               :
               their
               soule
               is
               melted
               because
               of
               trouble
               .
               They
               reele
               to
               and
               fro
               ,
               and
               stagger
               like
               a
               drunken
               man
               ;
               and
               are
               at
               their
               wits
               end
               .
               Then
               they
               crie
               vnto
               the
               Lord
               in
               their
               trouble
               ,
               and
               he
               bringeth
               them
               out
               of
               their
               dristresses
               .
               He
               maketh
               the
               storme
               a
               calme
               :
               so
               that
               the
               waues
               thereof
               are
               still
               .
            
             The
             like
             good
             lessons
             had
             beene
             communicated
             ,
             at
             least
             to
             the
             wiser
             and
             more
             sober
             sort
             of
             Heathens
             ,
             (
             such
             as
             these
             Marriners
             were
             )
             by
             the
             remarkeable
             experiments
             of
             those
             times
             .
             And
             their
             arrivall
             at
             their
             desired
             haven
             was
             attributed
             not
             to
             their
             Pilots
             skill
             ,
             or
             good
             structure
             of
             their
             ships
             ,
             but
             to
             the
             mercie
             of
             their
             gods
             ,
             as
             the
             Psalmist
             having
             so
             good
             matter
             to
             worke
             vpon
             as
             these
             ,
             and
             the
             like
             knowne
             experiments
             in
             that
             Psalme
             aboue
             others
             ,
             reiterates
             his
             patheticall
             invitations
             to
             ioy
             and
             sacred
             thankesgiving
             .
             
               Oh
               that
               men
               would
               prayse
               the
               Lord
               for
               his
               goodnesse
               :
            
             
             
               and
               
               for
               his
               wonderfull
               workes
               to
               the
               children
               of
               men
               .
               Let
               them
               exalt
               him
               also
               in
               the
               congregation
               of
               the
               people
               ,
               and
               prayse
               him
               in
               the
               assembly
               of
               the
               Elders
               .
            
          
           
             4.
             
             Or
             if
             the
             parties
             ,
             whose
             reformation
             I
             seeke
             ,
             distrust
             ●his
             story
             of
             these
             Heathen
             Marriners
             devotion
             ,
             and
             the
             issue
             ;
             because
             not
             related
             by
             any
             Heathenish
             writers
             ;
             Xenophons
             observation
             shall
             iustifie
             mine
             ,
             he
             thought
             it
             no
             disparagement
             to
             the
             valour
             ,
             but
             rather
             an
             argument
             of
             that
             noble
             Generals
             wisedome
             ,
             whom
             he
             had
             chosen
             as
             a
             reall
             patterne
             for
             posterities
             imitation
             ,
             that
             he
             had
             fruitfully
             improved
             those
             experiments
             of
             religious
             navigators
             favour
             with
             God
             ,
             and
             good
             successe
             vnto
             the
             discipline
             of
             Warre
             .
             Cyrus
             (
             saith
             this
             a
             
               Historian
               )
               made
               account
               the
               religion
               ,
               and
               pietie
               of
               his
               souldiers
               would
               be
               profitable
               vnto
               him
               ,
               herein
               following
               their
               resolution
               ,
               who
               vpon
               good
               reason
               choose
               rather
               to
               sayle
               with
               men
               knowne
               to
               be
               religious
               ,
               than
               with
               such
               as
               are
               suspected
               to
               haue
               committed
               some
               impietie
            
             b
             .
             The
             manifold
             deliverances
             of
             sea
             faring
             men
             (
             more
             devout
             than
             skilfull
             in
             approach
             of
             danger
             )
             publikely
             testified
             by
             their
             solemne
             thankesgiving
             ,
             and
             pictures
             consecrated
             to
             the
             memory
             of
             such
             mercie
             as
             they
             had
             found
             ,
             did
             furnish
             another
             Heathen
             with
             arguments
             to
             evince
             the
             providence
             of
             divine
             powers
             ,
             and
             their
             flexible
             eares
             vnto
             vnfeined
             prayers
             ;
             The
             quicke
             replie
             of
             his
             adversary
             ,
             
               More
               haue
               perished
               that
               haue
               not
               beene
               painted
               ,
            
             whether
             vttered
             by
             way
             of
             disputation
             ,
             in
             iest
             ,
             or
             out
             of
             former
             resolution
             ,
             or
             good
             earnest
             ,
             was
             not
             so
             wittie
             ,
             as
             sophisticall
             .
             For
             ,
             that
             the
             supplications
             of
             as
             many
             ,
             which
             had
             perished
             and
             were
             no
             where
             painted
             ,
             were
             not
             heard
             ;
             this
             ratheir
             prooues
             their
             demerits
             had
             made
             them
             vncapable
             
             of
             that
             favour
             which
             others
             found
             ,
             then
             any
             way
             disproueth
             the
             former
             conclusion
             ,
             that
             these
             were
             favoured
             by
             divine
             providence
             .
             Nor
             can
             the
             miscarriage
             of
             ten
             thousands
             preiudice
             the
             truth
             of
             ones
             confession
             ,
             whose
             escape
             could
             not
             be
             attributed
             to
             his
             skill
             ,
             or
             the
             working
             of
             second
             causes
             ,
             but
             vnto
             some
             latent
             disposer
             of
             their
             combinations
             ;
             which
             did
             appoint
             the
             limits
             ,
             times
             ,
             and
             opportunities
             of
             their
             working
             or
             ceasing
             .
             And
             this
             divine
             disposall
             was
             more
             conspicuous
             when
             the
             interposition
             of
             mans
             industrie
             ,
             or
             inventions
             for
             his
             owne
             good
             ,
             was
             lesse
             ;
             
             God
             then
             supplied
             the
             defect
             of
             artificiall
             cunning
             in
             every
             kinde
             by
             such
             eminent
             and
             outstretched
             branches
             of
             his
             providence
             ,
             as
             we
             see
             yet
             over
             shadow
             children
             and
             men
             scarce
             masters
             of
             themselues
             ,
             whom
             danger
             often
             approacheth
             but
             ceazeth
             not
             on
             them
             ,
             though
             most
             enable
             to
             make
             resistance
             .
          
           
             5.
             
             But
             after
             the
             world
             was
             growne
             ripe
             in
             iudgement
             and
             experimentall
             inventions
             ,
             the
             Lord
             did
             alter
             those
             legible
             and
             conspicuous
             characters
             of
             the
             common
             booke
             of
             nature
             fitted
             for
             the
             vse
             of
             children
             ,
             or
             elementary
             schollers
             ,
             and
             set
             forth
             a
             newer
             and
             perfecter
             edition
             of
             his
             sacred
             will
             ,
             b●●
             in
             letters
             lesse
             legible
             to
             beginners
             .
             Now
             ,
             as
             his
             written
             word
             revealed
             (
             in
             the
             Gospell
             especially
             )
             containes
             a
             farre
             more
             exquisite
             modell
             of
             his
             incomprehensible
             wisedome
             ,
             than
             in
             former
             ages
             had
             beene
             manifested
             ;
             so
             doth
             it
             requite
             more
             mature
             ,
             more
             diligent
             ,
             and
             observant
             readers
             :
             otherwise
             as
             many
             weake
             braines
             ,
             by
             light
             or
             confused
             tempering
             with
             artificiall
             termes
             ,
             which
             they
             are
             not
             able
             to
             master
             or
             disgest
             ,
             vtterly
             poyson
             common
             sense
             ;
             so
             we
             by
             negligent
             ,
             irreverent
             
             or
             carelesse
             hearing
             ,
             reading
             ,
             or
             meditating
             on
             these
             great
             mysteries
             of
             the
             spirit
             ,
             shall
             quite
             extinguish
             that
             generall
             light
             of
             nature
             which
             did
             shine
             vnto
             the
             heathen
             ;
             and
             by
             disvse
             forget
             to
             reade
             the
             booke
             of
             Gods
             visible
             creatures
             .
             Such
             notwithstanding
             is
             the
             preposterousnesse
             of
             humane
             choise
             ,
             whereto
             the
             old
             serpent
             still
             enticeth
             vs
             ,
             that
             although
             it
             be
             the
             first
             rudiment
             of
             Christian
             Religion
             to
             renounce
             that
             worldly
             carefulnesse
             wherewith
             the
             mindes
             of
             best
             Heathens
             were
             overgrowne
             :
             yet
             no
             age
             or
             people
             since
             the
             world
             began
             ,
             did
             wilfully
             trouble
             themselues
             with
             more
             matters
             or
             more
             impertinent
             to
             the
             maine
             point
             whereat
             all
             aime
             ,
             then
             we
             Christians
             of
             these
             times
             doe
             .
             What
             would
             the
             Heathens
             say
             that
             should
             compare
             our
             practise
             with
             our
             principles
             ?
             
               surely
               those
               Christians
               seeke
               to
               imprison
               their
               soules
               in
               those
               thickets
               ,
            
             wherein
             man
             as
             their
             writings
             
               teach
               ,
               first
               lost
               all
               sight
               of
               heaven
               ,
               of
               God
               ,
               and
               goodnesse
               .
            
             Or
             if
             Gods
             word
             did
             not
             ;
             the
             different
             faces
             of
             times
             ,
             and
             characters
             of
             men
             that
             lived
             in
             them
             ,
             set
             forth
             vnto
             vs
             by
             Heathen
             writers
             ,
             may
             enforme
             vs
             that
             Atheisme
             and
             irreligion
             had
             never
             growne
             to
             such
             maturitie
             as
             to
             propaga●●
             their
             seed
             vnto
             posteritie
             ,
             but
             from
             those
             two
             principall
             rootes
             .
             First
             ,
             the
             intricate
             perplexities
             &
             vncessant
             cares
             wherewith
             the
             mannaging
             of
             most
             humane
             affaires
             was
             daily
             more
             and
             more
             invol'd
             ,
             through
             multiplicitie
             of
             inventions
             and
             solicitous
             inquisition
             after
             worldly
             meanes
             supposed
             as
             necessary
             for
             every
             man
             to
             make
             himselfe
             by
             ,
             or
             in
             one
             kinde
             or
             other
             to
             outstrip
             his
             neighbour
             :
             the
             second
             ,
             an
             intemperate
             affectation
             of
             perfection
             in
             arts
             or
             sciences
             ,
             vnto
             which
             once
             invented
             or
             inlarged
             men
             attribute
             
             more
             then
             was
             besiting
             and
             more
             to
             themselues
             than
             was
             their
             due
             for
             inventing
             and
             inlarging
             them
             .
             In
             both
             they
             robbe
             God
             of
             much
             honour
             ,
             willingly
             ascribed
             vnto
             him
             by
             the
             auncient
             ,
             who
             still
             acknowledged
             the
             first
             principles
             of
             those
             arts
             (
             in
             whose
             propagation
             posterity
             gloried
             ,
             as
             if
             themselues
             had
             beene
             petty
             gods
             )
             to
             haue
             proceeded
             from
             the
             divine
             powers
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Fortune
               befriendeth
               Art
            
             ,
             was
             but
             the
             solecisme
             of
             degenerate
             ages
             ;
             such
             rules
             as
             the
             auncients
             light
             vpon
             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
             owne
             wits
             ,
             but
             to
             the
             vnknowne
             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
             antiquitie
             instiled
             God
             ;
             and
             ages
             much
             declining
             from
             ancient
             innocency
             and
             devotion
             tooke
             blind
             chaunce
             or
             fortune
             for
             a
             Goddesse
             .
          
           
             6.
             
             The
             branch
             which
             issues
             from
             the
             former
             root
             ,
             is
             in
             respect
             of
             true
             beliefe
             of
             the
             Godhead
             rather
             defectiue
             than
             contradictory
             ,
             and
             resembles
             that
             defect
             or
             want
             which
             in
             Arts
             we
             terme
             
               Ignorantiam
               purae
               negationis
            
             ;
             as
             the
             other
             positiue
             contradicting
             ,
             or
             malignant
             Atheisme
             ,
             doth
             ,
             
               Ignorantiam
               pravae
               dispositionis
            
             .
             Vnto
             the
             imputations
             of
             this
             Atheisme
             ,
             which
             consists
             in
             meere
             carelesnesse
             ,
             and
             incogitancy
             ,
             many
             are
             iustly
             liable
             ,
             which
             never
             perhaps
             so
             much
             as
             in
             their
             secret
             thoughts
             expresly
             deny
             the
             Godhead
             ,
             or
             divine
             providence
             ;
             but
             rather
             haue
             some
             surmise
             of
             their
             existence
             .
             But
             this
             blossome
             comes
             to
             no
             proofe
             ,
             because
             it
             springs
             not
             from
             the
             internall
             notion
             in
             graffed
             
             by
             nature
             in
             their
             hearts
             (
             whose
             growth
             the
             cares
             of
             life
             doe
             quickly
             choake
             )
             but
             is
             acqui'rd
             by
             custome
             ,
             vnwitting
             assent
             ,
             or
             consonancy
             to
             others
             asseverations
             with
             whom
             they
             converse
             .
             This
             customary
             beleever
             ,
             or
             carefull
             worldlings
             carelesse
             temper
             in
             matters
             spirituall
             ,
             is
             like
             to
             a
             man
             in
             a
             dead
             sleepe
             ,
             or
             so
             drowsie
             that
             he
             apprehends
             no
             impression
             of
             any
             phantasmes
             ,
             yet
             can
             answer
             yes
             or
             no
             to
             any
             that
             vrges
             him
             with
             a
             question
             .
             Briefly
             the
             vtmost
             degree
             of
             beliefe
             that
             men
             thus
             buryed
             in
             cares
             of
             this
             world
             haue
             of
             the
             Deitie
             ,
             is
             no
             better
             than
             such
             idle
             perswasions
             of
             loue
             to
             Christ
             and
             Christianity
             ,
             as
             haue
             beene
             observed
             in
             the
             former
             booke
             .
             The
             onely
             ground
             of
             it
             in
             many
             ,
             did
             they
             well
             obserue
             it
             ,
             is
             their
             vnwillingnesse
             to
             be
             accounted
             what
             indeed
             they
             are
             ,
             meere
             Atheists
             ,
             a
             title
             displeasing
             to
             such
             as
             liue
             amongst
             professed
             Christians
             .
             To
             charge
             a
             man
             ,
             though
             on
             a
             suddaine
             with
             matters
             distastfull
             ,
             will
             extort●
             peremptory
             deniall
             of
             that
             whereto
             he
             had
             formerly
             beene
             altogether
             indifferent
             ,
             as
             knowing
             nothing
             either
             for
             it
             or
             against
             it
             .
             As
             what
             souldier
             is
             there
             of
             better
             spirit
             which
             hearing
             his
             Countrey-men
             vpbrayded
             with
             cowardize
             ,
             or
             his
             Countrey
             blemished
             with
             trecherous
             base
             infamous
             dealing
             ,
             would
             not
             vndertake
             to
             make
             good
             the
             contrary
             with
             his
             body
             against
             the
             obiecter
             ;
             albeit
             altogether
             ignorant
             ,
             what
             domesticke
             and
             forreigne
             vnpartiall
             Chronicles
             had
             testified
             to
             his
             preiudice
             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
             obiected
             .
             But
             should
             a
             practicall
             head
             skilfull
             in
             humoring
             such
             an
             
             hot
             braine
             ,
             strike
             in
             with
             them
             aright
             ,
             and
             by
             way
             of
             sociable
             and
             friendly
             conference
             ,
             insinuate
             plausible
             reasons
             to
             misperswade
             him
             of
             his
             Countrey-mens
             deserved
             prayse
             ;
             (
             which
             in
             generall
             ,
             to
             beleeue
             he
             had
             better
             positiue
             reasons
             than
             to
             deny
             the
             former
             particular
             imputations
             )
             a
             lesser
             matter
             than
             losse
             of
             good
             fellowship
             would
             make
             him
             willing
             to
             let
             all
             controversie
             fall
             ,
             or
             put
             it
             off
             with
             a
             iest
             .
             Should
             we
             thus
             resolutely
             charge
             the
             most
             
               groveling
               minded
               earth-worme
            
             this
             day
             breathing
             ,
             with
             open
             shame
             for
             never
             looking
             vp
             to
             heaven
             ,
             for
             living
             without
             a
             God
             in
             this
             present
             world
             ;
             we
             might
             perhaps
             provoke
             him
             to
             pollute
             his
             first
             positiue
             and
             serious
             thoughts
             of
             his
             creator
             with
             false
             and
             fearefull
             oathes
             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
             himselfe
             into
             our
             most
             secret
             thoughts
             ,
             and
             covertly
             fortifie
             our
             inclinations
             toward
             such
             baits
             as
             he
             hath
             laide
             ,
             alwayes
             watching
             opportunities
             of
             pushing
             them
             ,
             whether
             he
             sees
             them
             most
             inclined
             for
             his
             advantage
             .
             Finally
             ,
             by
             this
             sleight
             he
             workes
             the
             wisest
             of
             worldly
             men
             to
             confesse
             that
             to
             him
             ,
             ere
             they
             be
             aware
             ,
             with
             their
             hearts
             ;
             which
             with
             their
             lips
             they
             would
             deny
             before
             men
             ,
             even
             vnto
             death
             ,
             whiles
             vrged
             with
             it
             vnder
             the
             style
             of
             disgrace
             .
             Or
             if
             he
             cannot
             thus
             farre
             worke
             them
             ;
             he
             puts
             fayre
             colours
             of
             discretion
             vpon
             indifferency
             for
             positiue
             resolutions
             ,
             whether
             there
             be
             a
             God
             or
             no
             ,
             or
             whether
             it
             goeth
             better
             with
             him
             that
             serveth
             ,
             or
             with
             him
             that
             serues
             him
             not
             .
          
           
             7.
             
             And
             albeit
             either
             the
             strength
             of
             intended
             argument
             ,
             
             or
             casuall
             occurrents
             of
             some
             strange
             mishaps
             befalling
             others
             by
             meanes
             more
             than
             humane
             ,
             may
             often
             rowse
             some
             actuall
             and
             expresse
             acknowledgement
             of
             a
             divine
             providence
             in
             this
             worldling
             :
             yet
             these
             imaginations
             comming
             once
             to
             opposition
             with
             his
             stiffe
             desires
             ,
             or
             being
             counterpoised
             with
             fresh
             proposals
             of
             Satans
             riddles
             ,
             or
             instantly
             dispelled
             as
             vtterly
             as
             if
             they
             had
             never
             beene
             conceived
             .
             His
             beliefe
             then
             of
             this
             first
             Atticle
             in
             the
             Creed
             is
             at
             the
             best
             no
             better
             than
             his
             was
             of
             the
             soules
             immortalitie
             ,
             which
             held
             it
             as
             true
             so
             long
             as
             Platoes
             booke
             of
             this
             argument
             was
             in
             his
             hand
             ,
             but
             let
             the
             truth
             slip
             out
             of
             his
             minde
             as
             soone
             as
             he
             laid
             the
             booke
             aside
             ,
             or
             had
             not
             the
             Philosophers
             reasons
             in
             his
             eye
             ;
             what
             shall
             we
             thinke
             of
             him
             then
             as
             of
             an
             Atheist
             ,
             or
             as
             a
             true
             beleever
             ?
             No
             man
             holdeth
             it
             any
             point
             of
             wisedome
             to
             attribute
             much
             vnto
             a
             misers
             oath
             in
             matters
             of
             gaine
             ,
             yet
             he
             that
             is
             ready
             to
             sweare
             falsely
             by
             his
             God
             ,
             doth
             in
             this
             taking
             loose
             his
             former
             beliefe
             of
             him
             ,
             if
             any
             he
             had
             .
             For
             periury
             is
             the
             naturall
             broode
             of
             Atheisme
             ,
             sometime
             best
             knowne
             by
             the
             parents
             name
             ,
             though
             now
             it
             hath
             changed
             his
             coat
             ,
             and
             covered
             it selfe
             with
             protestations
             of
             Christianitie
             ,
             renouncing
             nature
             with
             the
             tongue
             ,
             as
             it
             doth
             the
             Deitie
             in
             the
             heart
             .
             Iuvenall
             condemnes
             a
             generation
             of
             Naturalists
             in
             his
             time
             as
             more
             Atheisticall
             and
             periurous
             than
             Rome
             formerly
             had
             knowne
             :
             
               
                 
                 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
                 deeme
                 the
                 world
                 by
                 slipperie
                 Chaunce
                 doth
                 slide
                 ,
              
               
                 That
                 dayes
                 and
                 yeares
                 doe
                 runne
                 their
                 round
                 ,
                 without
                 or
                 rule
                 or
                 guide
                 ,
              
               
                 Siue
                 Nature
                 and
                 dame
                 Fortunes
                 Wheele
                 :
                 and
                 hence
                 sance
                 shame
                 or
                 feare
              
               
                 Of
                 God
                 or
                 Man
                 ,
                 by
                 
                   Altars
                   all
                
                 they
                 desperately
                 doe
                 sweare
                 .
              
            
          
           
             8.
             
             This
             carelesse
             Neutralist
             holdeth
             the
             same
             correspondency
             betweene
             the
             true
             Christian
             and
             the
             Heathenish
             Idolater
             or
             Infidell
             ,
             that
             Mungrels
             doe
             with
             the
             diverse
             Countreyes
             betweene
             whose
             wast
             borders
             they
             haue
             beene
             so
             promiscuously
             brought
             vp
             ,
             that
             no
             man
             knowes
             to
             whether
             people
             they
             belong
             ,
             vsually
             traffiking
             with
             both
             without
             profession
             of
             absolute
             alleigeance
             or
             personall
             service
             to
             either
             ,
             saue
             onely
             as
             private
             occasions
             or
             opportunities
             shall
             induce
             them
             .
             The
             contradicting
             Atheists
             are
             as
             halfe
             Antipodes
             to
             the
             Neutralist
             ,
             and
             full
             Antipodes
             to
             true
             Christians
             .
             Their
             seate
             is
             darkenesse
             alwayes
             destitute
             of
             the
             Sunne
             ,
             seldome
             partaker
             of
             any
             twilight
             .
             To
             impell
             the
             one
             sort
             as
             farre
             from
             truth
             as
             may
             be
             ,
             and
             the
             other
             no
             farther
             than
             the
             mid
             way
             betweene
             it
             ,
             and
             the
             most
             opposite
             errour
             ,
             is
             alike
             behoouefull
             to
             Satans
             purpose
             :
             a
             great
             part
             of
             whose
             chiefe
             cunning
             is
             to
             suite
             his
             temptations
             to
             mens
             severall
             dispositions
             Now
             some
             men
             there
             be
             of
             heavier
             mettall
             ,
             who
             as
             they
             haue
             mindes
             perpetually
             touched
             with
             hopes
             of
             gaine
             ;
             so
             their
             gaine
             is
             not
             gotten
             by
             gluts
             or
             heapes
             ,
             but
             receiues
             a
             slow
             and
             constant
             increase
             by
             continuall
             cares
             and
             paines
             .
             These
             
             if
             he
             can
             but
             bring
             to
             this
             kind
             of
             incogitant
             Atheisme
             ,
             or
             dull
             ignorance
             of
             God
             and
             his
             goodnesse
             ,
             he
             hath
             as
             much
             as
             he
             desires
             of
             them
             .
             Those
             whom
             he
             labours
             to
             malignant
             or
             disputing
             Atheisme
             ,
             haue
             vsually
             such
             nimble
             wits
             ,
             and
             resolutions
             (
             vntill
             they
             settle
             vpon
             their
             lees
             )
             so
             ticklish
             ;
             that
             did
             he
             suffer
             them
             to
             hover
             a
             while
             betwixt
             light
             and
             darkenesse
             ,
             they
             would
             quickly
             turne
             vpon
             that
             levell
             whence
             the
             right
             aspect
             of
             heaven
             and
             heavenly
             powers
             is
             taken
             .
             But
             ,
             lest
             having
             this
             libertie
             of
             trying
             all
             ,
             they
             should
             come
             to
             fasten
             on
             that
             which
             is
             best
             ;
             His
             pollicie
             is
             to
             cast
             them
             so
             farre
             ,
             one
             wrong
             way
             or
             other
             in
             youth
             ,
             that
             either
             they
             shall
             haue
             no
             thought
             or
             inclination
             to
             retire
             in
             mature
             age
             ,
             or
             no
             strength
             left
             when
             they
             grow
             old
             to
             recover
             the
             miscarriages
             of
             fresh
             and
             liuely
             motions
             .
             To
             sway
             themselues
             that
             way
             which
             nature
             first
             enclined
             them
             ,
             or
             grace
             doth
             call
             them
             ,
             is
             not
             easie
             to
             be
             attempted
             ,
             almost
             impossible
             to
             be
             effected
             by
             men
             that
             haue
             beene
             long
             fettered
             in
             some
             linke
             of
             sociall
             lust
             or
             other
             filthinesse
             ;
             by
             men
             whose
             mindes
             haue
             beene
             perpetually
             enwrapt
             in
             the
             curiosities
             of
             their
             proud
             imaginations
             .
             Those
             are
             the
             two
             speciall
             snares
             whereby
             Gods
             enemy
             detaines
             stirring
             spirits
             in
             the
             dregs
             of
             contradicting
             Atheisme
             .
             But
             the
             men
             of
             whom
             we
             now
             speake
             such
             as
             haue
             wedded
             their
             soules
             to
             the
             earth
             ,
             &
             count
             toyling
             and
             moyling
             in
             gainefull
             businesses
             greatest
             pleasures
             ,
             are
             (
             as
             the
             tempter
             knowes
             )
             of
             a
             cleane
             contrary
             constitution
             ;
             apt
             they
             are
             not
             to
             moue
             many
             wayes
             ,
             either
             vpward
             or
             downeward
             ,
             but
             onely
             to
             waggle
             to
             and
             fro
             within
             a
             narrow
             compasse
             :
             without
             whose
             lists
             should
             he
             tempt
             them
             to
             outray
             much
             
             in
             any
             notorious
             dissolutenesse
             ,
             outragious
             villany
             or
             open
             blasphemy
             ;
             the
             vncouthnesse
             of
             their
             distemper
             procured
             by
             these
             vnnaturall
             motions
             ,
             might
             happily
             admonish
             them
             in
             good
             time
             to
             seeke
             a
             medicine
             .
             The
             onely
             meanes
             he
             hath
             herein
             to
             prevent
             them
             is
             continually
             to
             feede
             this
             their
             deadly
             disease
             so
             kindly
             and
             gently
             as
             it
             shall
             never
             bewray
             any
             danger
             ,
             vntill
             they
             be
             past
             all
             possibilitie
             of
             recovery
             .
             They
             goe
             to
             Hell
             as
             in
             a
             lethargie
             or
             deepe
             slumber
             .
             Much
             what
             to
             this
             purpose
             it
             is
             in
             other
             parts
             of
             these
             comments
             observed
             ,
             that
             the
             equable
             morall
             temper
             ,
             which
             never
             alters
             much
             from
             it selfe
             ,
             is
             most
             obnoxious
             to
             finall
             miscarriage
             ;
             because
             seldome
             so
             fiercely
             assaulted
             by
             the
             enemy
             as
             to
             occasion
             any
             extraordinary
             terror
             of
             conscience
             .
             And
             it
             is
             the
             lesse
             assaulted
             ,
             because
             it
             seldome
             or
             lightly
             rebels
             against
             him
             .
             Now
             men
             never
             much
             affrighted
             with
             the
             danger
             wherein
             all
             by
             nature
             stand
             ,
             nor
             enflamed
             with
             loue
             of
             a
             better
             Country
             than
             they
             enioy
             ,
             cannot
             addresse
             themselues
             to
             any
             resolute
             or
             speedy
             departure
             out
             of
             the
             territories
             of
             civill
             moralities
             ,
             within
             which
             if
             Satan
             hold
             vs
             ,
             he
             makes
             full
             reckoning
             of
             vs
             as
             of
             his
             civill
             or
             naturall
             subiects
             ;
             and
             this
             ,
             as
             *
             S.
             Gregorie
             obserues
             ,
             is
             the
             reason
             why
             many
             are
             not
             molested
             by
             him
             .
          
        
         
           
           
             CHAPTER
             VI.
             
          
           
             
               Of
               Disputatiue
               Atheisme
               ;
               deniall
               of
               the
               God-head
               ,
               or
               divine
               providence
               ;
               with
               the
               severall
               curiosities
               which
               occasion
               it
               .
            
          
           
             1.
             
             FOrraigne
             supportance
             is
             seldome
             reiected
             by
             deserved
             fame
             ,
             and
             men
             of
             no
             deserts
             alwayes
             seeke
             to
             vnderprop
             their
             ruinous
             reputation
             or
             groundlesse
             prayse
             ;
             some
             by
             the
             place
             which
             they
             hold
             ,
             or
             by
             the
             societie
             wherein
             they
             liue
             ;
             others
             by
             their
             auncestors
             ,
             birth
             ,
             or
             education
             ;
             many
             ,
             by
             the
             subiect
             of
             their
             thoughts
             ,
             or
             worthinesse
             of
             matters
             which
             they
             vnworthily
             handle
             .
             To
             professe
             noble
             sciences
             ,
             or
             (
             at
             the
             most
             )
             to
             haue
             taken
             degree
             in
             any
             ,
             is
             ground
             enough
             for
             some
             men
             to
             raise
             themselues
             farre
             aboue
             such
             ,
             as
             but
             yesterday
             were
             their
             full
             equalls
             ;
             or
             to
             stand
             vpon
             tearmes
             of
             comparison
             with
             the
             best
             .
             And
             few
             there
             be
             of
             their
             owne
             Coate
             ,
             that
             would
             not
             willingly
             yeeld
             to
             them
             what
             thus
             they
             challenge
             as
             their
             due
             ,
             would
             they
             shew
             themselues
             either
             able
             or
             willing
             to
             repay
             that
             credit
             and
             estimation
             to
             the
             common
             profession
             ,
             which
             like
             bankrouts
             or
             decayed
             Marchants
             ,
             they
             are
             enforced
             either
             to
             borrow
             or
             beg
             from
             it
             as
             from
             the
             publicke
             stocke
             .
             For
             all
             of
             vs
             are
             glad
             to
             see
             our
             owne
             profession
             grac't
             or
             exalted
             ;
             the
             rather
             ,
             because
             we
             hold
             it
             not
             safe
             to
             haue
             our
             heights
             measured
             onely
             by
             our
             personall
             stature
             ,
             vnlesse
             withall
             we
             take
             in
             ,
             the
             advantage
             of
             the
             ground
             whereon
             we
             stand
             .
          
           
           
             2.
             
             A
             second
             maine
             stem
             of
             habituated
             Atheisme
             arose
             (
             as
             was
             lately
             intimated
             )
             from
             this
             partiall
             desire
             in
             professors
             ,
             to
             establish
             the
             soveraigntie
             of
             those
             arts
             or
             faculties
             wherein
             they
             were
             best
             seene
             or
             most
             delighted
             .
             And
             the
             best
             meanes
             for
             advancing
             or
             establishing
             their
             soveraigntie
             ,
             was
             ,
             to
             extend
             the
             limits
             of
             their
             wonted
             authoritie
             by
             reducing
             all
             or
             most
             effects
             to
             their
             principles
             ;
             as
             great
             Lawyers
             striue
             to
             bring
             most
             causes
             to
             those
             Courts
             ,
             wherin
             their
             practise
             or
             authoritie
             is
             greatest
             .
             Another
             principall
             veine
             ,
             serving
             to
             feed
             the
             disease
             whereto
             this
             partiall
             and
             intemperate
             appetite
             of
             curious
             artists
             ministred
             first
             matter
             ,
             wee
             may
             (
             if
             we
             mistake
             not
             )
             fitly
             deriue
             from
             a
             generall
             aptitude
             of
             the
             humane
             soule
             ,
             to
             take
             impression
             from
             those
             obiects
             with
             which
             it
             is
             most
             familiar
             ;
             and
             to
             iudge
             of
             others
             by
             their
             correspondency
             with
             these
             .
             Hence
             as
             sollicitors
             seeking
             after
             meanes
             conducible
             to
             any
             end
             ,
             vsually
             interceps
             our
             desires
             or
             intentions
             of
             the
             end
             it selfe
             ,
             for
             whose
             sake
             onely
             the
             meanes
             in
             reason
             were
             to
             be
             sought
             :
             so
             doth
             the
             curious
             speculation
             of
             creatures
             visible
             divert
             the
             minds
             of
             many
             from
             the
             invisible
             creator
             vnto
             whom
             the
             fight
             of
             these
             by
             nature
             not
             misleveled
             by
             inordinate
             or
             vnwildy
             appetites
             would
             direct
             all
             .
             And
             our
             generall
             facility
             to
             beleeue
             with
             speed
             what
             we
             much
             affect
             or
             strongly
             desire
             ,
             brings
             forth
             peculiar
             pronesses
             in
             the
             professors
             of
             severall
             arts
             to
             frame
             vniversall
             rules
             (
             whether
             negatiue
             or
             affirmatiue
             )
             from
             broken
             and
             imperfect
             inductions
             .
             Now
             the
             power
             and
             wisedome
             of
             God
             being
             especially
             manifested
             in
             the
             workes
             of
             creation
             ,
             in
             the
             disposition
             of
             things
             created
             ,
             and
             in
             matters
             manageable
             by
             humane
             wit
             or
             
             consultation
             ;
             Satan
             by
             his
             sophisticall
             skill
             to
             worke
             vpon
             the
             pride
             of
             mans
             hart
             ,
             hath
             erected
             three
             maine
             pillars
             of
             Atheisme
             or
             irreligion
             ,
             as
             so
             many
             counter
             sorts
             to
             oppugne
             our
             beliefe
             or
             acknowledgement
             of
             the
             divine
             providence
             ,
             in
             the
             three
             subiects
             mentioned
             .
             Many
             naturall
             Philosophers
             out
             of
             a
             partiall
             desire
             to
             magnifie
             their
             owne
             facultie
             ,
             observing
             none
             brought
             forth
             without
             a
             mother
             ,
             nothing
             generated
             ,
             without
             pre-existent
             seede
             or
             matter
             ,
             forth
             with
             concludes
             the
             course
             of
             things
             naturall
             which
             we
             daily
             see
             to
             haue
             beene
             the
             same
             from
             everlasting
             ;
             that
             generation
             had
             no
             beginning
             ,
             that
             corruption
             can
             haue
             no
             ending
             .
             The
             imperfection
             of
             this
             induction
             ,
             and
             the
             over-reaching
             inference
             which
             some
             in
             this
             kind
             haue
             fram'd
             from
             a
             Maxime
             most
             true
             in
             a
             sense
             most
             impertinent
             ;
             [
             
               Ex
               nihilo
               nihil
               fit
            
             ]
             falls
             in
             our
             way
             againe
             in
             the
             Article
             of
             creation
             .
             The
             Astronomer
             likewise
             finding
             the
             influence
             of
             starres
             by
             experience
             to
             haue
             great
             force
             in
             this
             inferior
             world
             ,
             seekes
             to
             extend
             their
             dominion
             ouer
             humane
             actions
             or
             consultations
             ;
             as
             if
             all
             matters
             of
             state
             or
             private
             life
             were
             by
             their
             conventicles
             or
             coniunctions
             authentickly
             predetermin'd
             without
             possibilitie
             of
             repeale
             .
             And
             thus
             as
             the
             Moone
             eclipseth
             the
             Sunne
             ,
             or
             lower
             Planets
             sometimes
             hide
             the
             higher
             ,
             so
             haue
             the
             Sunne
             ,
             the
             Moone
             and
             Hoast
             of
             heaven
             excluded
             his
             sight
             from
             approaching
             vnto
             the
             
               Father
               of
               lights
            
             .
             Or
             if
             through
             them
             he
             can
             discerne
             the
             truth
             of
             his
             existence
             ,
             or
             see
             some
             glimpses
             of
             his
             generall
             attributes
             :
             yet
             the
             eyes
             of
             his
             minde
             are
             so
             dazeled
             with
             contemplation
             of
             their
             effects
             ,
             that
             as
             the
             Sunne-beames
             put
             on
             the
             hue
             of
             coloured
             glasses
             ,
             through
             which
             they
             shine
             :
             so
             doth
             
             the
             sweete
             disposition
             of
             divine
             providence
             appeare
             to
             him
             in
             the
             similitude
             of
             stoicall
             fate
             or
             star
             gasing
             coniectures
             .
             The
             politician
             againe
             noting
             many
             which
             professe
             their
             stedfast
             relying
             vpon
             Gods
             providence
             either
             often
             to
             misse
             of
             what
             they
             haue
             sought
             ,
             or
             never
             attaining
             to
             that
             whereto
             he
             thinkes
             they
             should
             in
             reason
             and
             by
             example
             of
             the
             whole
             world
             aspire
             ,
             straight
             way
             collects
             ,
             The
             world
             hath
             no
             oeconomicall
             guide
             or
             over-seer
             ,
             but
             that
             every
             man
             may
             be
             his
             own
             carver
             of
             good
             hap
             or
             fortunes
             .
             And
             seeing
             all
             things
             (
             as
             he
             imagineth
             )
             revolue
             by
             vncertaine
             chance
             ;
             to
             appropriate
             some
             part
             of
             blind
             fortunes
             store
             vnto
             themselues
             ,
             to
             such
             as
             haue
             wit
             to
             watch
             their
             opportunities
             ,
             will
             be
             as
             easie
             as
             for
             a
             theefe
             to
             catch
             a
             prey
             in
             a
             tumult
             ,
             or
             for
             souldiers
             to
             rifle
             vnguarded
             villages
             ,
             or
             houses
             which
             no
             man
             lookes
             vnto
             .
             This
             kinde
             of
             Atheisme
             often
             participates
             with
             the
             two
             former
             .
             For
             such
             events
             as
             manifest
             the
             power
             of
             God
             ,
             the
             politicke
             Atheist
             vsually
             ascribes
             to
             fortune
             ,
             fate
             ,
             or
             nature
             :
             such
             as
             rightly
             observed
             set
             forth
             his
             wisdome
             ,
             he
             reduceth
             them
             to
             the
             mysteries
             of
             his
             owne
             act
             .
             These
             errors
             incident
             to
             the
             Astronomer
             and
             Politician
             with
             the
             false
             inductions
             to
             perswade
             them
             ,
             shall
             by
             Gods
             assistance
             be
             rectified
             in
             the
             Article
             of
             
               divine
               providence
            
             .
          
           
             3
             Many
             not
             overswayed
             by
             affection
             to
             any
             peculiar
             faculty
             whereto
             they
             were
             aboue
             others
             engaged
             ,
             became
             most
             fooles
             of
             all
             by
             curious
             prying
             into
             others
             folly
             .
             By
             no
             other
             meanes
             were
             
               Protagoras
               ,
               Diagoras
            
             (
             and
             perchance
             the
             crue
             of
             Epicures
             )
             brought
             ,
             either
             to
             deny
             there
             was
             any
             divine
             power
             at
             all
             ,
             or
             els
             to
             thinke
             it
             so
             vncertaine
             ,
             as
             men
             should
             not
             trouble
             
             their
             wits
             about
             it
             ,
             than
             by
             contemplating
             the
             multitude
             of
             errors
             concerning
             the
             Gods
             or
             vanitie
             of
             heathen
             men
             amongst
             whom
             they
             liued
             ;
             many
             holding
             opinions
             about
             the
             Deitie
             so
             divers
             ,
             that
             some
             must
             needs
             be
             false
             ;
             and
             the
             best
             (
             to
             an
             observant
             speculator
             )
             but
             ridiculous
             .
             The
             great
             dissention
             (
             saith
             Tully
             )
             amongst
             the
             learned
             in
             such
             importancies
             enforceth
             such
             as
             thinke
             they
             haue
             attained
             to
             some
             certaintie
             in
             this
             point
             to
             reele
             and
             stagger
             .
             Tullie
             .
             1.
             
               lib
               :
               de
               natur
               .
               Deorum
               .
            
             From
             the
             same
             infirmitie
             of
             Nature
             many
             Christians
             this
             day
             liuing
             ,
             are
             flexible
             to
             a
             branch
             of
             Atheisme
             very
             dangerous
             and
             much
             laboured
             by
             Iesuiticall
             disputes
             ,
             all
             addressed
             to
             evince
             this
             vniversall
             negatiue
             [
             
               there
               can
               be
               no
               certaintie
               of
               private
               perswasions
               about
               the
               truth
               or
               true
               sense
               of
               Scriptures
            
             ]
             by
             representing
             the
             varietie
             of
             auncient
             heresies
             or
             differences
             amongst
             moderne
             professors
             .
             The
             Iesuites
             propension
             to
             this
             perswasion
             is
             but
             a
             relique
             of
             the
             aboue-mentioned
             Heathen
             Romanes
             disposition
             ,
             more
             apt
             perchance
             to
             be
             impelled
             vnto
             absolute
             Atheisme
             ,
             by
             how
             much
             the
             multitude
             of
             their
             false
             Gods
             had
             beene
             increased
             .
             For
             having
             long
             sought
             (
             as
             it
             were
             in
             policie
             )
             to
             winne
             the
             gods
             of
             every
             Nation
             they
             knew
             vnto
             their
             faction
             ;
             and
             amongst
             all
             ,
             finding
             none
             able
             to
             support
             their
             reeling
             state
             ,
             or
             prevent
             the
             working
             mischiefes
             of
             civill
             discord
             ;
             they
             first
             began
             generally
             to
             suspect
             there
             were
             no
             gods
             ,
             or
             all
             Religion
             to
             be
             vaine
             .
             But
             the
             manifestation
             of
             the
             sonne
             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
             wonted
             Gods
             ,
             in
             hope
             the
             truth
             revealed
             (
             which
             was
             to
             evill
             
             doers
             very
             offensiue
             )
             might
             by
             their
             helpe
             quickly
             be
             extinguished
             .
             Nor
             did
             they
             want
             the
             broken
             inductions
             of
             Antiquaries
             or
             Philosophers
             to
             worke
             a
             preiudice
             ,
             or
             disesteeme
             of
             Christian
             faith
             .
             The
             Christians
             ,
             sayth
             a
             Celsus
             ,
             which
             adore
             a
             person
             comprehended
             and
             put
             to
             death
             ,
             do
             but
             as
             the
             barbarous
             Getes
             which
             worship
             Zamolxis
             ,
             or
             as
             the
             Cilicians
             doe
             Mopsus
             ,
             the
             
               Achernanians
               Amphilochus
            
             ,
             the
             
               Thebanes
               Amphiaras
            
             ,
             and
             the
             
               Lebadij
               Triphonius
            
             .
             It
             was
             to
             him
             no
             doubt
             a
             point
             of
             wisedome
             and
             matter
             of
             glory
             to
             be
             so
             well
             seene
             in
             forraigne
             Antiquities
             ,
             as
             not
             to
             beleeue
             the
             new
             fangled
             devices
             of
             rude
             and
             illeterate
             Galileans
             .
          
           
             4.
             
             Had
             not
             Chronologers
             noted
             a
             greater
             distance
             of
             time
             betweene
             them
             ,
             than
             any
             one
             mans
             age
             (
             since
             the
             Floud
             at
             least
             )
             could
             fill
             vp
             ;
             I
             should
             haue
             thought
             Rabsakeh
             had
             spit
             Celsus
             out
             of
             his
             mouth
             .
             No
             sonne
             can
             be
             more
             like
             to
             his
             father
             ,
             than
             the
             ones
             irreligious
             induction
             against
             the
             sonne
             of
             God
             is
             to
             the
             others
             Atheisticall
             collections
             for
             infringing
             the
             omnipotencie
             of
             God
             the
             Father
             .
             
               Obey
               not
               Ezechiah
            
             (
             sayth
             Rabsakeh
             to
             the
             besieged
             Inhabitants
             of
             
               Ierusalem
               )
               when
               he
               deceiveth
               you
               ,
               saying
               the
               Lord
               will
               deliver
               vs.
               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
               Iuah
               ?
               haue
               they
               delivered
               Samaria
               out
               of
               my
               hand
               ?
               Who
               are
               they
               among
               all
               the
               gods
               of
               the
               Countries
               that
               haue
               delivered
               their
               Country
               out
               of
               mine
               hand
               ,
               that
               the
               Lord
               should
               deliver
               Ierusalem
               out
               of
               mine
               hand
               ?
            
             This
             was
             a
             common
             place
             so
             plausible
             in
             those
             times
             ,
             that
             the
             proud
             Assyrians
             tooke
             the
             vniversality
             of
             
             their
             prosperous
             successe
             as
             a
             sure
             note
             that
             the
             true
             Church
             ,
             if
             any
             there
             were
             ,
             was
             amongst
             them
             ;
             that
             Ezechiah
             and
             his
             subiects
             were
             but
             rebellious
             schismatickes
             ,
             and
             their
             pretended
             piety
             but
             stubborne
             folly
             or
             hypocrisie
             .
             And
             Zenacharib
             himselfe
             when
             he
             sent
             the
             second
             embassage
             to
             Ezechiah
             ,
             hath
             no
             better
             argument
             to
             empeach
             the
             omnipotent
             power
             whereon
             he
             trusted
             ,
             than
             the
             former
             induction
             stuft
             onely
             with
             some
             few
             more
             examples
             of
             fresh
             memory
             .
             Thus
             shall
             ye
             speake
             to
             Ezechiah
             King
             of
             Iudah
             ,
             saying
             ;
             
             
               Let
               not
               thy
               god
               in
               whom
               thou
               trustest
               deceiue
               thee
               ,
               saying
               ,
               Ierusalem
               shall
               not
               be
               delivered
               into
               the
               hand
               of
               the
               King
               of
               Assyria
               ,
               behold
               thou
               hast
               heard
               what
               the
               Kings
               of
               Assyria
               haue
               done
               to
               all
               lands
               by
               destroying
               them
               vtterly
               ,
               and
               shalt
               thou
               be
               delivered
               ?
               Haue
               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
               ,
               &c.
               
            
             In
             like
             manner
             when
             the
             old
             fornicator
             in
             the
             comedy
             had
             abused
             the
             notion
             of
             Gods
             providence
             in
             disposing
             of
             Lots
             ,
             to
             fortifie
             his
             hopes
             of
             good
             lucke
             in
             an
             evill
             cause
             :
             not
             the
             Hypothesis
             onely
             but
             the
             Thesis
             it selfe
             or
             generall
             Maxime
             ,
             which
             Salomon
             had
             left
             registred
             in
             fitter
             termes
             ,
             [
             
               The
               lot
               is
               cast
               into
               the
               lap
               ,
               but
               the
               disposition
               thereof
               is
               the
               Lords
            
             ]
             is
             disproved
             by
             his
             officious
             slaue
             from
             the
             multitude
             of
             experiences
             of
             men
             ,
             whose
             confident
             reliance
             on
             their
             gods
             had
             beene
             defeated
             :
             
               
                 *
                 Quid
                 si
                 sors
                 aliter
                 ,
                 quam
                 voles
                 ,
                 evenerit
                 .
              
            
             
               
                 Benedice
                 ,
                 dis
                 sum
                 fretus
                 ,
                 deos
                 superabimus
                 .
              
               
               
                 Abode
                 well
                 ,
                 and
                 haue
                 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
                 wast
                 thrummes
                 I
                 would
                 not
                 buy
                 ,
              
               
                 Not
                 one
                 there
                 is
                 that
                 cannot
                 thus
                 on
                 th'
                 Gods
                 rely
                 ,
              
               
                 Yet
                 such
                 I
                 haue
                 knowne
                 full
                 mightily
                 deceiu'd
                 perdy
                 .
              
            
          
           
             5.
             
             This
             kinde
             of
             Argument
             Satan
             knowes
             to
             be
             most
             forcible
             in
             all
             ages
             for
             working
             Atheisme
             or
             Infidelitie
             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
             vncleane
             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
             naturall
             pride
             of
             heart
             ,
             or
             strength
             of
             inordinate
             desires
             ,
             sollicite
             most
             men
             of
             better
             parts
             or
             place
             .
             Confident
             wits
             ioyning
             with
             curiositie
             of
             diving
             into
             secrets
             of
             what
             kinde
             soever
             ,
             not
             able
             to
             finde
             what
             they
             haue
             long
             sought
             ,
             are
             easily
             drawne
             to
             beleeue
             it
             is
             no
             
             where
             to
             be
             found
             ;
             for
             who
             should
             sooner
             finde
             it
             then
             they
             ?
             In
             this
             coniunction
             of
             the
             former
             propension
             to
             over-reach
             our selues
             in
             gathering
             the
             product
             of
             delightfull
             inductions
             ,
             and
             of
             this
             iealousie
             ,
             lest
             others
             by
             Gods
             graces
             might
             excell
             our
             naturall
             parts
             ,
             fall
             out
             many
             fearefull
             eclipses
             ;
             which
             though
             they
             vtterly
             obscure
             not
             the
             whole
             glory
             of
             the
             Godhead
             ,
             yet
             they
             often
             bereaue
             vs
             of
             the
             illumination
             of
             his
             providence
             ,
             or
             influence
             of
             graces
             ;
             suspected
             by
             many
             in
             heate
             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
             suspition
             of
             such
             cunning
             trickes
             ,
             as
             he
             may
             be
             daily
             taken
             with
             ,
             and
             will
             not
             sticke
             to
             maintaine
             as
             lawfull
             )
             to
             be
             more
             sincere
             than
             himselfe
             ;
             not
             that
             he
             alwayes
             mistrusts
             other
             mens
             present
             protestations
             ,
             or
             professed
             resolutions
             for
             tendring
             the
             safety
             of
             their
             consciences
             ,
             to
             be
             but
             faigned
             ;
             but
             these
             he
             imagines
             would
             alter
             with
             change
             of
             place
             ;
             from
             whose
             height
             every
             man
             would
             learne
             (
             as
             he
             hath
             done
             )
             either
             to
             discerne
             wonted
             strictnesse
             to
             be
             but
             vnexperienced
             scrupulositie
             ,
             or
             in
             charitie
             to
             esteeme
             such
             blemishes
             as
             appeare
             great
             in
             little
             ones
             ,
             to
             be
             but
             little
             in
             great
             ones
             .
             And
             it
             may
             be
             ,
             curious
             observance
             of
             bad
             patternes
             set
             by
             others
             ,
             first
             emboldened
             him
             to
             adventure
             vpon
             like
             courses
             .
             Thus
             finally
             from
             experience
             of
             their
             own
             ,
             and
             inspection
             of
             others
             liberty
             in
             matters
             disputable
             ,
             or
             rather
             in
             vnpartiall
             iudgements
             ,
             damnable
             :
             the
             worldly
             minded
             labour
             to
             make
             vp
             this
             compleate
             induction
             ;
             That
             such
             strictnesse
             or
             sinceritie
             of
             life
             as
             some
             would
             professe
             ,
             is
             ,
             in
             these
             
             latter
             dayes
             but
             an
             affected
             fancy
             ,
             a
             shadow
             or
             picture
             taken
             from
             the
             auncient
             ,
             wherevnto
             no
             substance
             can
             now
             be
             found
             proportionable
             .
             To
             suspect
             antiquity
             of
             fabulositie
             or
             hypocrisie
             ,
             is
             a
             degree
             of
             Atheisme
             wherevnto
             ordinary
             pride
             or
             emulation
             ,
             (
             vnlesse
             ioyned
             with
             cutiositie
             )
             can
             hardly
             impell
             them
             ,
             because
             few
             enter
             comparison
             with
             the
             dead
             without
             as
             great
             danger
             of
             disgrace
             for
             the
             attempt
             ,
             as
             can
             befall
             them
             by
             yeelding
             superioritie
             to
             the
             living
             ,
             with
             whom
             they
             are
             ,
             or
             can
             be
             compared
             for
             Christian
             integritie
             or
             sinceritie
             .
             But
             could
             the
             opposition
             be
             as
             direct
             in
             the
             one
             case
             ,
             as
             in
             the
             other
             ;
             could
             iealousie
             ,
             lest
             former
             Saints
             might
             goe
             before
             them
             ,
             as
             much
             exasperate
             their
             proud
             thoughts
             ,
             as
             preferment
             of
             their
             present
             corrivals
             doth
             ;
             they
             would
             be
             more
             ready
             to
             giue
             Gods
             spirit
             the
             lye
             ,
             than
             to
             take
             the
             foyle
             :
             rather
             should
             divine
             goodnesse
             it selfe
             be
             denied
             ,
             than
             any
             be
             acknowledged
             (
             simply
             better
             than
             themselues
             .
             Take
             them
             as
             they
             be
             ,
             they
             differ
             not
             much
             from
             Epicurus
             his
             temper
             ,
             who
             thought
             the
             gods
             were
             not
             of
             a
             gracious
             and
             benigne
             nature
             ,
             because
             men
             in
             his
             opinion
             ,
             were
             such
             from
             imbecillitie
             onely
             ;
             more
             sottish
             was
             his
             collection
             to
             proue
             the
             gods
             had
             humane
             bodies
             ,
             because
             he
             never
             had
             seene
             a
             reasonable
             or
             intelligent
             minde
             but
             in
             such
             bodies
             .
             For
             ,
             as
             Tully
             well
             replyes
             ,
             he
             should
             by
             the
             same
             reasō
             haue
             denied
             them
             to
             haue
             either
             body
             ,
             soule
             ,
             or
             being
             ,
             in
             as
             much
             as
             they
             had
             beene
             vnto
             him
             alwayes
             invisible
             .
             Thus
             to
             conclude
             ,
             whilest
             men
             of
             proud
             mindes
             and
             vnsincere
             are
             so
             backward
             to
             beleeue
             any
             better
             things
             by
             others
             then
             they
             know
             by
             themselues
             ,
             or
             their
             consorts
             ,
             they
             proue
             themselues
             to
             be
             neither
             wiser
             nor
             
             honester
             than
             he
             that
             sayd
             in
             his
             heart
             ,
             
               There
               is
               no
               God.
            
             Though
             Nabals
             be
             not
             their
             proper
             names
             ,
             yet
             foolishnesse
             is
             with
             them
             :
             and
             if
             all
             be
             as
             they
             are
             ,
             
               all
               are
               corrupt
               ,
               all
               are
               abominable
               ,
               all
               without
               vnderstanding
               ,
               without
               God
               ,
               whose
               people
               they
               eate
               vp
               as
               a
               man
               would
               eate
               bread
               ,
               making
               a
               mocke
               of
               the
               poore
               because
               the
               Lord
               is
               his
               trust
               .
            
             Consonant
             to
             this
             secret
             language
             of
             these
             polypragmaticall
             ambitious
             politicke
             hearts
             ,
             were
             the
             collections
             ,
             which
             their
             cousin
             Nabal
             vttered
             with
             his
             lips
             .
             Having
             knowne
             perhaps
             some
             fugitiue
             servants
             in
             his
             time
             ,
             he
             can
             hardly
             perswade
             himselfe
             that
             Davids
             messengers
             were
             any
             better
             than
             vagrant
             persons
             ,
             worthy
             to
             be
             laid
             fast
             by
             the
             heeles
             for
             demanding
             a
             deede
             of
             charity
             on
             their
             masters
             behalfe
             at
             his
             hands
             .
             Or
             admitting
             they
             be
             his
             true
             servants
             ,
             why
             what
             is
             David
             ?
             or
             who
             is
             the
             sonne
             of
             Ishai
             ?
             what
             excellency
             is
             either
             in
             father
             or
             sonne
             ?
             
               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
             minde
             ,
             we
             may
             to
             this
             day
             obserue
             the
             like
             promptnesse
             to
             suspect
             truth
             of
             falsehood
             ,
             to
             put
             good
             for
             evill
             ,
             and
             evill
             for
             good
             ,
             to
             maligne
             or
             vilifie
             the
             best
             graces
             of
             God
             bestowed
             vpon
             his
             servants
             ,
             rather
             than
             their
             substance
             should
             be
             diminished
             by
             paying
             them
             tribute
             ;
             or
             their
             reputation
             or
             worth
             disparaged
             by
             suffring
             others
             to
             tender
             them
             such
             respect
             as
             is
             due
             to
             Gods
             faithfull
             messengers
             .
             And
             if
             by
             these
             devices
             they
             did
             not
             hope
             to
             set
             themselues
             without
             the
             reach
             of
             their
             checke
             ,
             whose
             right
             esteeme
             standing
             in
             direct
             opposition
             to
             them
             ,
             would
             breed
             their
             reproach
             ;
             the
             Godhead
             it selfe
             ,
             the
             
             rule
             of
             goodnes
             ,
             should
             at
             the
             next
             push
             be
             impugn●d
             .
             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
             disputatiue
             Atheisme
             .
             What
             it
             wants
             of
             them
             in
             full
             height
             or
             growth
             is
             more
             then
             fully
             containd
             in
             the
             deadlinesse
             of
             the
             roote
             .
             The
             other
             often
             springs
             from
             curiositie
             of
             fancy
             or
             artificiall
             trickes
             of
             wit
             ,
             or
             superfluitie
             of
             braine
             ,
             whereas
             nothing
             but
             satanized
             affection
             deeply
             rooted
             in
             the
             heart
             could
             affoord
             such
             store
             of
             malignant
             nutriment
             as
             this
             hellish
             slip
             must
             be
             fed
             with
             .
             Nor
             doe
             Satan
             and
             his
             Angels
             deny
             there
             is
             a
             God
             ,
             whose
             power
             they
             often
             experience
             to
             be
             much
             greater
             than
             their
             owne
             .
             But
             that
             he
             is
             better
             than
             they
             are
             ,
             or
             would
             be
             ,
             had
             they
             his
             power
             ;
             that
             he
             is
             more
             holy
             true
             and
             iust
             ,
             or
             more
             favorable
             to
             mankind
             ,
             than
             they
             would
             haue
             prou'd
             ,
             might
             they
             haue
             gotten
             that
             place
             in
             heaven
             which
             they
             sought
             for
             ,
             is
             a
             comparison
             which
             they
             can
             in
             no
             way
             disgest
             .
             The
             chiefe
             art
             they
             exercise
             to
             misleade
             man
             from
             the
             wayes
             of
             truth
             and
             life
             ,
             is
             to
             empeach
             God
             of
             falsehood
             ,
             as
             if
             he
             would
             lie
             for
             his
             advantage
             as
             they
             doe
             ,
             without
             any
             such
             necessitie
             as
             they
             haue
             ,
             or
             finally
             to
             cast
             such
             suspitious
             aspersions
             vpon
             his
             lawes
             and
             promises
             ,
             as
             their
             incarnate
             instruments
             do
             vpon
             the
             liues
             and
             resolutions
             of
             his
             Saints
             among
             whom
             they
             liue
             .
             The
             virulent
             censures
             which
             these
             slaues
             of
             corruption
             vomit
             out
             ,
             giue
             vs
             the
             true
             taste
             of
             their
             Masters
             loathsome
             rancor
             against
             God.
             
          
        
         
           
           
             CHAPTER
             VII
             .
          
           
             
               Of
               malignant
               Atheisme
               .
               Of
               the
               originall
               of
               enmitie
               vnto
               Godlinesse
               .
               That
               the
               excesse
               of
               this
               sinne
               doth
               beare
               witnesse
               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
             worke
             such
             strange
             suffusions
             in
             the
             eye
             of
             reason
             as
             the
             smoaking
             of
             fleshly
             lust
             :
             so
             is
             there
             no
             permanent
             disposition
             of
             body
             or
             soule
             so
             apt
             to
             quench
             or
             poyson
             all
             naturall
             notions
             of
             God
             ,
             or
             religion
             ,
             as
             dissolute
             intemperancy
             once
             rooted
             by
             long
             custome
             .
             Incontinency
             ,
             as
             the
             *
             Philosopher
             obserues
             ,
             drawes
             vs
             to
             a
             blindfold
             choise
             of
             particulars
             ,
             whose
             vniversals
             we
             condemne
             and
             reiect
             ;
             but
             intemperance
             corrupts
             the
             very
             roote
             or
             first
             principles
             whence
             all
             touch
             or
             cōscience
             of
             good
             or
             evill
             springs
             .
             If
             temperance
             according
             to
             the
             inscription
             which
             it
             beares
             in
             Greeke
             ,
             be
             the
             nursing
             mother
             of
             morrall
             prudence
             ,
             or
             safe
             gardian
             of
             the
             minde
             &
             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
             .
             Civill
             wisedome
             in
             Platoes
             iudgement
             may
             sooner
             entombe
             ,
             than
             enshrine
             her selfe
             in
             bodies
             full
             stuft
             twice
             every
             day
             ,
             vnaccustomed
             to
             lye
             without
             a
             bedfellow
             by
             night
             :
             and
             we
             Christians
             know
             that
             vigilance
             &
             abstinence
             are
             as
             two
             Vshers
             which
             bring
             our
             prayers
             vnto
             Gods
             presence
             .
             His
             
             spirit
             delights
             to
             dwell
             in
             brests
             thus
             inwardly
             clensed
             by
             abstinence
             and
             outwardly
             guarded
             with
             sobrietie
             and
             watchfulnesse
             .
             But
             drunkennesse
             and
             surfetting
             (
             as
             a
             *
             Father
             speakes
             )
             driues
             him
             out
             of
             the
             humane
             soule
             ,
             as
             smoake
             doth
             Bees
             out
             of
             their
             hiues
             ;
             howbeit
             that
             which
             goes
             into
             the
             mouth
             ,
             doth
             not
             so
             much
             offend
             him
             as
             that
             which
             comes
             out
             of
             the
             heart
             ,
             as
             adulterous
             or
             vncleane
             thoughts
             .
             Yea
             the
             heart
             may
             be
             vndefiled
             with
             lust
             ,
             and
             yet
             vnqualified
             either
             for
             entertaining
             Gods
             spirit
             speaking
             to
             vs
             ,
             or
             for
             offering
             vp
             incense
             vnto
             him
             .
             That
             Gods
             testimony
             of
             himselfe
             ,
             
             
               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
             heare
             it
             .
             And
             there
             must
             be
             a
             seperation
             for
             a
             time
             betweene
             them
             whom
             God
             hath
             ioyned
             and
             made
             one
             body
             ,
             that
             they
             may
             by
             fervency
             of
             abstinent
             prayers
             ,
             be
             vnited
             to
             him
             in
             spirit
             .
             
             Strange
             then
             it
             is
             not
             ,
             nor
             can
             it
             so
             seeme
             ,
             that
             sociall
             lust
             should
             haue
             such
             peculiar
             antipathy
             with
             that
             holinesse
             ,
             which
             makes
             vs
             capable
             of
             Gods
             presence
             ,
             without
             which
             we
             are
             but
             Atheists
             ,
             when
             as
             matrimoniall
             chastitie
             consorts
             no
             better
             ,
             than
             hath
             beene
             sayd
             with
             the
             puritie
             of
             Angelicall
             life
             ;
             when
             as
             the
             children
             of
             the
             resurrection
             (
             as
             our
             Saviour
             tels
             vs
             )
             shall
             no
             more
             brooke
             the
             marriage
             bed
             .
             Now
             as
             they
             which
             in
             that
             other
             world
             enioy
             the
             sight
             of
             God
             ,
             can
             haue
             no
             minde
             of
             such
             bodily
             pleasures
             as
             may
             be
             lawfull
             to
             mortalitie
             :
             so
             neither
             will
             the
             intemperate
             appetite
             of
             vnlawfull
             lust
             suffer
             mortalitie
             to
             see
             God
             in
             his
             Word
             ,
             his
             threats
             ,
             or
             
               promises
               .
               This
               is
               the
               will
               of
               God
               even
               our
               sanctification
               ,
               that
               we
               should
               abstaine
               from
               
               fornication
               ,
               that
               every
               one
               should
               know
               how
               to
               possesse
               his
               vessell
               in
               holinesse
               and
               honour
               .
            
             
             
               Not
               in
               the
               lust
               of
               concupiscence
               as
               doe
               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
             ,
             breede
             not
             ignorance
             onely
             ,
             but
             a
             deniall
             of
             God
             ,
             or
             of
             that
             holinesse
             
               which
               he
               is
            
             ,
             without
             whose
             symbole
             no
             man
             shall
             ever
             see
             him
             .
          
           
             2.
             
             To
             haue
             wrought
             the
             wise
             King
             to
             such
             grosse
             Idolatry
             as
             he
             polluted
             his
             soule
             withall
             ,
             by
             any
             other
             meanes
             than
             by
             tempting
             loue
             of
             strange
             women
             ,
             or
             other
             consorts
             of
             carnall
             pleasures
             ,
             had
             beene
             perchance
             a
             matter
             impossible
             to
             the
             great
             tempter
             himselfe
             .
             To
             haue
             allured
             him
             in
             that
             age
             vnto
             Atheisme
             ,
             had
             beene
             bootlesse
             ,
             when
             as
             most
             of
             the
             gods
             which
             he
             worshipped
             ,
             were
             held
             as
             countenancers
             or
             abetters
             of
             luxury
             ,
             ryot
             ,
             and
             intemperance
             .
             But
             now
             destitute
             of
             these
             pretended
             indulgences
             ,
             or
             dispensatiōs
             from
             supposed
             divine
             powers
             ,
             by
             whose
             authoritie
             the
             old
             world
             was
             easily
             enticed
             to
             impurity
             ,
             he
             labours
             to
             harden
             latter
             ages
             in
             this
             sinne
             ,
             (
             whereto
             most
             of
             vs
             are
             naturally
             as
             prone
             as
             were
             our
             forefathers
             )
             by
             perswading
             them
             there
             is
             no
             true
             God
             ,
             that
             will
             vndoubtedly
             call
             them
             vnto
             judgement
             for
             giuing
             the
             raines
             to
             headstrong
             lust
             .
             Hardly
             can
             Atheisme
             be
             so
             absolute
             in
             any
             ,
             as
             vtterly
             to
             free
             them
             from
             all
             contradiction
             or
             checke
             of
             conscience
             whiles
             they
             wallow
             in
             vncleannesse
             ,
             but
             such
             contradictions
             ,
             compared
             with
             the
             strength
             of
             opposite
             desires
             ,
             seeme
             to
             argue
             rather
             light
             surmises
             or
             iealousies
             ,
             then
             any
             firme
             beliefe
             (
             so
             much
             as
             morall
             or
             naturall
             )
             that
             there
             is
             a
             God
             ,
             or
             righteous
             judge
             eternall
             .
             To
             hold
             it
             more
             probable
             ,
             
             there
             is
             such
             a
             God
             or
             judge
             ,
             then
             none
             ,
             is
             the
             lowest
             degree
             imaginable
             of
             beliefe
             ,
             if
             not
             rather
             the
             one
             extremitie
             or
             
               vltimum
               non
               esse
            
             of
             infidelitie
             or
             vnbeliefe
             .
             But
             this
             strong
             bent
             of
             lust
             where
             it
             raignes
             ,
             keepes
             mens
             coniectures
             of
             divine
             providence
             ,
             or
             finall
             judgment
             ,
             below
             this
             pitch
             .
             As
             men
             of
             highest
             place
             or
             hautiest
             spirits
             ,
             so
             desires
             of
             greatest
             strength
             are
             alwayes
             most
             impatient
             of
             crosse
             or
             opposition
             .
             Against
             them
             ,
             conscience
             cannot
             mutter
             ,
             but
             shall
             be
             as
             quickly
             put
             to
             silence
             ,
             as
             a
             precise
             Preacher
             that
             will
             take
             vpon
             him
             to
             reforme
             the
             disorders
             of
             a
             dissolute
             Court
             *
             .
             For
             whiles
             the
             delight
             or
             solace
             which
             men
             take
             in
             sensuall
             pleasures
             exceeds
             (
             without
             comparison
             )
             all
             sense
             or
             feeling
             of
             any
             spirituall
             ioy
             :
             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
             feare
             of
             after
             reckonings
             might
             doe
             what
             seemed
             good
             in
             his
             owne
             eyes
             :
             their
             often
             longing
             to
             haue
             it
             so
             ,
             easily
             impels
             them
             to
             thinke
             it
             is
             so
             ;
             for
             
               miseri
               facile
               credunt
               ,
               quae
               volunt
               :
            
             and
             this
             conceipt
             once
             entertained
             sets
             loose
             the
             sensuall
             appetite
             to
             runne
             its
             course
             without
             a
             curbe
             :
             so
             doth
             presumption
             of
             vncontroleable
             libertie
             still
             whet
             the
             tast
             or
             sense
             of
             wonted
             pleasures
             which
             haue
             beene
             formerly
             abated
             by
             restraint
             .
             Lastly
             ,
             from
             experience
             of
             this
             change
             and
             manifest
             improouement
             of
             accustomed
             delights
             ,
             necessarily
             ariseth
             a
             detestation
             or
             loathing
             of
             all
             scrupulositie
             ,
             as
             chiefe
             enemy
             to
             their
             greatest
             good
             .
             Thus
             they
             fall
             from
             one
             mischiefe
             to
             another
             ,
             vntill
             their
             consciences
             become
             cauterized
             with
             the
             flames
             of
             lust
             ,
             and
             being
             past
             all
             
             feeling
             ,
             
               they
               giue
               themselues
               over
               vnto
               lasciviousnesse
               ,
               to
               worke
               all
               vncleannesse
               with
               greedinesse
            
             *
             .
          
           
             3.
             
             All
             dissolute
             behaviour
             is
             dangerous
             ,
             and
             serues
             as
             fewell
             to
             this
             infernall
             fire
             ,
             which
             will
             excruciate
             that
             soule
             after
             death
             ,
             whose
             conscience
             it
             seares
             in
             this
             life
             :
             but
             that
             is
             much
             worse
             which
             is
             matched
             with
             hautie
             vastnesse
             of
             minde
             ,
             for
             the
             most
             part
             transfused
             from
             gluttonish
             appetite
             ,
             or
             the
             Epicurean
             disposition
             .
             As
             Boares
             and
             Bulls
             or
             other
             creatures
             by
             nature
             or
             breeding
             tame
             ,
             onely
             through
             hugenesse
             of
             body
             or
             fulnesse
             of
             plight
             ,
             grow
             often
             wilde
             ,
             fierce
             ,
             or
             mankene
             :
             so
             men
             from
             a
             like
             disposition
             of
             body
             or
             indulgence
             to
             brutish
             appetites
             ,
             come
             to
             a
             gyantly
             temper
             of
             minde
             ,
             readie
             to
             proclaime
             warre
             against
             heaven
             and
             heavenly
             powers
             .
             
               What
               shall
               wee
               thinke
               the
               Gyants
               were
            
             (
             saith
             *
             
               Macrobius
               ,
               )
               but
               a
               wicked
               generation
               of
               men
               which
               denied
               the
               gods
               ,
               who
               for
               this
               reason
               were
               thought
               to
               haue
               attempted
               their
               deposition
               from
               their
               heauenly
               thrones
               .
            
             He
             was
             not
             pacified
             (
             sayth
             a
             better
             Writer
             )
             towards
             the
             
               old
               Gyants
               ,
               who
               fell
               away
               in
               the
               strength
               of
               their
               foolishnesse
               .
            
             Hence
             the
             same
             Author
             prayes
             ioyntly
             against
             these
             
               sister
               sinnes
            
             and
             twinns
             of
             hell
             ;
             
             
               O
               Lord
               father
               and
               God
               of
               my
               life
               leaue
               me
               not
               in
               their
               imagination
               ,
               neither
               giue
               me
               a
               proud
               looke
               ,
               but
               turne
               away
               from
               thy
               servant
               a
               Gyantly
               minde
               .
               Take
               from
               me
               vaine
               hope
               and
               concupiscence
               ,
               and
               retaine
               him
               in
               obedience
               that
               desireth
               continually
               to
               serue
               thee
               .
               Let
               not
               the
               greedinesse
               of
               the
               belly
               ,
               nor
               lust
               of
               the
               flesh
               hold
               me
               ,
               and
               giue
               not
               me
               thy
               servant
               over
               to
               an
               impudent
               or
               gyantly
               minde
            
             *
             .
             This
             he
             prayes
             against
             ,
             was
             the
             very
             temper
             of
             the
             Cyclops
             ,
             as
             Homer
             and
             Euripides
             haue
             pictured
             them
             .
             After
             Vlysses
             and
             his
             mates
             had
             besought
             the
             Gyant
             to
             
             be
             good
             vnto
             them
             for
             Iupiters
             sake
             the
             supposed
             protector
             of
             the
             helplesse
             stranger
             ;
             He
             answered
             him
             in
             this
             or
             like
             language
             .
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 &c.
                 
              
            
             
               
                 My
                 pettie
                 guest
                 a
                 foole
                 thou
                 art
                 ,
              
               
                 or
                 sure
                 thou
                 comm'st
                 from
                 farre
                 ,
              
               
                 Thou
                 hop'st
                 with
                 names
                 of
                 heavenly
                 Gods.
              
               
                 the
                 Cyclops
                 stout
                 to
                 scarre
                 :
              
               
                 Vnto
                 the
                 Gods
                 wee
                 owe
                 no
                 feare
                 ,
              
               
                 wee
                 no
                 observance
                 sh●w
                 ,
              
               
                 Our selues
                 to
                 be
                 as
                 good
                 as
                 they
                 ,
              
               
                 or
                 better
                 ,
                 well
                 wee
                 knowe
                 .
              
               
                 For
                 Goate-nurst
                 loue
                 ,
                 his
                 loue
                 or
                 hate
                 ,
              
               
                 I
                 waigh
                 it
                 not
                 a
                 whit
                 ,
              
               
                 Nor
                 thee
                 nor
                 thine
                 for
                 him
                 I
                 'le
                 spare
                 ,
              
               
                 but
                 as
                 I
                 thinke
                 it
                 fit
                 .
              
            
             His
             picture
             as
             Euripides
             hath
             taken
             it
             ,
             is
             more
             Gyantly
             vast
             .
             For
             he
             paints
             him
             proclaiming
             his
             belly
             to
             be
             the
             onely
             or
             greatest
             God
             ,
             vnto
             whose
             sacrifice
             the
             fruits
             &
             increase
             of
             the
             earth
             are
             due
             by
             title
             so
             soveraigne
             ,
             as
             neither
             heaven
             nor
             earth
             could
             withdraw
             or
             deteyne
             them
             .
             Speeches
             altogether
             as
             vnsavoury
             will
             the
             belly-servers
             of
             our
             time
             belch
             out
             ,
             though
             not
             directly
             against
             God
             (
             because
             they
             liue
             not
             in
             an
             Anarchie
             destitute
             of
             humane
             lawes
             as
             the
             Cyclops
             did
             )
             yet
             against
             the
             messengers
             of
             his
             sacred
             will
             revealed
             for
             their
             salvation
             ,
             whiles
             we
             dehort
             them
             from
             these
             shamefull
             courses
             wherein
             they
             glory
             to
             their
             destruction
             .
             
             And
             albeit
             they
             vse
             no
             such
             expresse
             forme
             of
             liturgie
             ,
             as
             did
             the
             Cyclops
             while
             they
             sacrifice
             to
             their
             bellies
             :
             yet
             S.
             Pauls
             testimony
             is
             expresse
             ,
             
               that
               their
               bellie
               is
               their
               God
            
             *
             .
             And
             of
             the
             two
             Priests
             or
             grand
             sacrificers
             to
             this
             domesticke
             Idoll
             ;
             the
             dry
             Glutton
             (
             me
             thinkes
             )
             resembles
             the
             Land-serpent
             ,
             as
             his
             brother
             the
             beastly
             Drunkard
             doth
             the
             Water-snake
             .
             This
             latter
             is
             more
             vnsightly
             and
             vgly
             to
             the
             eye
             ;
             the
             former
             more
             noysome
             and
             venemous
             to
             religious
             societie
             .
             His
             enmitie
             against
             the
             Womans
             seed
             more
             deadly
             ,
             but
             lesse
             avoydable
             ,
             because
             the
             working
             of
             his
             poyson
             is
             lesse
             offensiue
             and
             more
             secret
             .
          
           
             4.
             
             Simple
             Atheisme
             consists
             in
             an
             equilibration
             of
             the
             minde
             ,
             brought
             as
             it
             were
             so
             to
             hang
             in
             its
             owne
             light
             ,
             as
             it
             cannot
             see
             whether
             way
             to
             encline
             ,
             but
             hoovers
             in
             the
             middle
             with
             
               Diagoras
               ,
               de
               Dijs
               non
               habeo
               quid
               dicam
               ,
               &c.
               
               Concerning
               the
               Gods
               I
               haue
               nothing
               to
               say
               for
               them
               ,
               or
               against
               them
               .
            
             Howbeit
             to
             men
             thus
             minded
             it
             seemes
             the
             safest
             course
             
               lite
               pendente
            
             ,
             to
             sacrifice
             onely
             to
             their
             owne
             desires
             ,
             and
             to
             hold
             Gods
             part
             by
             sequestratiō
             .
             The
             curious
             or
             disputing
             Atheist
             striues
             to
             draw
             himselfe
             downe
             a
             little
             below
             this
             levell
             ,
             by
             matching
             the
             attractions
             of
             divine
             goodnesse
             with
             the
             motions
             of
             his
             owne
             imaginations
             .
             But
             the
             malignancy
             of
             this
             Atheisme
             which
             ariseth
             from
             combination
             of
             the
             late
             mentioned
             distempers
             ,
             may
             grow
             so
             great
             ,
             as
             to
             turne
             the
             notions
             of
             good
             and
             evill
             topsie
             turvie
             :
             transposing
             these
             inclinations
             which
             nature
             hath
             set
             on
             heaven
             and
             heavenly
             things
             ,
             towards
             hell
             .
             As
             all
             inordinate
             affections
             ,
             more
             or
             lesse
             ,
             abate
             or
             countersway
             our
             propensions
             vnto
             goodnesse
             ;
             so
             the
             excesse
             of
             such
             as
             are
             most
             malignant
             ,
             bring
             the
             soule
             
             to
             an
             vtter
             distaste
             or
             loathing
             of
             whatsoever
             is
             truely
             good
             ,
             and
             to
             delight
             in
             doing
             mischiefe
             .
             Now
             the
             very
             procurers
             or
             advancers
             of
             mischiefe
             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
             vnwildy
             or
             vast
             desires
             of
             sensuall
             pleasures
             or
             contentments
             ,
             which
             disenables
             men
             to
             distinguish
             that
             which
             is
             truely
             good
             ,
             from
             that
             which
             seemeth
             best
             to
             their
             distempers
             ,
             will
             with
             the
             same
             facilitie
             draw
             them
             blindfold
             to
             a
             like
             sinister
             or
             preposterous
             choyce
             of
             their
             patrones
             .
             As
             the
             truely
             godly
             ,
             worship
             the
             true
             God
             ,
             because
             his
             greatnesse
             is
             so
             good
             to
             all
             ;
             so
             vnto
             these
             wicked
             or
             malignant
             Impes
             ,
             That
             shall
             be
             Lord
             ,
             That
             shall
             be
             God
             ,
             whatsoever
             it
             be
             which
             they
             esteeme
             their
             greatest
             good
             ,
             or
             vnder
             whose
             protection
             they
             may
             quietly
             possesse
             what
             they
             already
             enioy
             .
             We
             see
             it
             too
             often
             experienced
             ,
             that
             stubborne
             desires
             of
             lucre
             ,
             honour
             ,
             lust
             ,
             or
             revenge
             ,
             draw
             men
             destitute
             of
             other
             meanes
             for
             accomplishing
             their
             hopes
             ,
             vnto
             expresse
             and
             wilfull
             compacts
             with
             Devils
             ,
             or
             performances
             of
             sacrifices
             to
             infernall
             powers
             .
             The
             observant
             Poet
             makes
             Iuno
             speake
             ,
             as
             great
             Personages
             in
             like
             remedilesse
             crosses
             ,
             vsually
             resolue
             :
             
               Flectere
               si
               nequeo
               superos
               ,
               Acheronta
               movebo
               .
               
            
             nor
             doth
             the
             language
             of
             that
             other
             ,
             ought
             vary
             from
             the
             common
             practise
             of
             forlorne
             hopes
             ,
             suggested
             by
             vast
             desires
             :
             
               
                 —
                 Vos
                 mihi
                 manes
                 
              
               
                 Este
                 boni
                 ,
                 quoniam
                 superis
                 aversa
                 voluntas
                 .
              
            
             
             If
             these
             and
             the
             like
             prayers
             or
             wishes
             of
             heathen
             supplicants
             found
             gratefull
             successe
             ,
             their
             second
             edition
             in
             plaine
             English
             was
             thus
             :
             
               
                 What
                 Heavens
                 haue
                 marr'd
                 ,
                 whiles
                 Hell
                 amends
                 ,
              
               
                 Fiends
                 goe
                 for
                 Gods
                 ,
                 and
                 Gods
                 for
                 Fiends
                 .
              
            
          
           
             5.
             
             With
             many
             men
             otherwise
             of
             sober
             disposition
             ,
             onely
             too
             much
             wedded
             to
             the
             world
             ,
             or
             to
             their
             own
             wills
             ,
             a
             sorcerers
             charme
             will
             be
             as
             acceptable
             ,
             as
             a
             godly
             prayer
             ,
             so
             the
             event
             ensuing
             giue
             present
             content
             or
             satisfaction
             to
             their
             desires
             .
             Yet
             many
             Atheists
             (
             as
             *
             Vasques
             counts
             it
             a
             point
             of
             speciall
             observation
             )
             vpon
             wicked
             practises
             ,
             sometimes
             recoyle
             ,
             and
             come
             to
             beleeue
             there
             is
             a
             God
             or
             guide
             of
             nature
             ,
             by
             evident
             experience
             of
             magicke
             feates
             ,
             farre
             surpassing
             the
             power
             of
             man
             ,
             or
             creatures
             visible
             .
          
           
             6.
             
             It
             seemes
             to
             me
             an
             obiect
             worthy
             deeper
             speculation
             of
             the
             observant
             ,
             that
             albeit
             some
             Atheists
             may
             so
             farre
             abortivate
             ,
             or
             dead
             the
             seedes
             of
             religion
             sowen
             in
             their
             soules
             ,
             as
             that
             they
             shall
             never
             bring
             forth
             any
             expresse
             thought
             ,
             or
             liue
             apprehension
             of
             their
             Creator
             ;
             yet
             can
             they
             not
             vtterly
             evacuate
             nature
             of
             their
             remainder
             .
             Either
             in
             their
             speeches
             ,
             actions
             ,
             or
             resolutions
             ,
             they
             still
             bewray
             some
             corrupt
             reliques
             of
             celestiall
             infusions
             .
             And
             as
             wine
             and
             strong
             waters
             ,
             which
             through
             ill
             keeping
             ,
             haue
             lost
             their
             natiue
             force
             and
             proper
             relish
             ,
             become
             most
             loathsome
             &
             vnpleasant
             ;
             so
             the
             imbred
             notions
             of
             God
             and
             godlinesse
             after
             they
             be
             themselues
             tainted
             ,
             doe
             sublimate
             the
             corruptions
             of
             nature
             (
             with
             which
             they
             mingle
             )
             into
             a
             kinde
             of
             rancor
             more
             than
             naturally
             irreligious
             ,
             such
             as
             the
             Psalmist
             
             calls
             
               the
               poyson
               of
               Aspes
            
             .
             In
             all
             the
             contentious
             quarrels
             vsually
             pickt
             by
             dissolute
             and
             godlesse
             persons
             against
             men
             of
             religious
             and
             vnspotted
             life
             ,
             there
             appeares
             a
             root
             of
             bitternesse
             supernaturall
             or
             diabolicall
             .
             The
             pietie
             that
             shines
             in
             the
             one
             ,
             the
             other
             holds
             in
             execration
             ,
             and
             persecuteth
             with
             such
             a
             kind
             of
             zealous
             hate
             as
             true
             pietie
             doth
             execrable
             villanies
             .
             If
             they
             be
             men
             of
             better
             place
             which
             be
             thus
             badly
             minded
             ,
             they
             exact
             respect
             and
             dutie
             in
             such
             straines
             of
             passion
             ,
             as
             if
             it
             were
             sacriledge
             to
             deny
             it
             them
             ;
             albeit
             in
             other
             cases
             nothing
             to
             them
             is
             sacred
             ,
             or
             worthy
             of
             religious
             esteeme
             .
             The
             threates
             likewise
             of
             revenge
             breath'd
             out
             by
             them
             in
             their
             braver
             humors
             ,
             are
             vsually
             besprinckled
             with
             some
             
               flowing
               notions
            
             of
             a
             divine
             Maiestie
             ,
             whereof
             in
             this
             humor
             onely
             they
             are
             apprehensiue
             ;
             because
             the
             personall
             offence
             committed
             against
             their
             dignities
             ,
             cannot
             seeme
             so
             great
             as
             they
             desire
             to
             make
             them
             ,
             without
             deriving
             Gods
             right
             or
             soveraignty
             vpon
             themselues
             ,
             or
             making
             him
             sharer
             in
             their
             wrongs
             .
          
           
             7.
             
             Of
             some
             affinitie
             ,
             or
             rather
             of
             the
             selfe
             same
             progenie
             with
             this
             observation
             ,
             is
             that
             sweete
             discourse
             of
             S.
             Austine
             ,
             wherein
             he
             proues
             the
             desire
             of
             peace
             to
             be
             so
             deeply
             implanted
             in
             every
             mans
             soule
             ,
             as
             spirits
             most
             turbulent
             and
             vnquiet
             can
             never
             vtterly
             shake
             it
             of
             ,
             but
             rather
             of
             necessitie
             (
             though
             preposterously
             )
             follow
             it
             ,
             even
             in
             such
             seditious
             and
             tumultuous
             broyles
             as
             wilfully
             and
             causl●sly
             they
             haue
             kindled
             .
             
             
               What
               Kite
               is
               there
               so
               much
               addicted
               to
               solitude
               in
               soaring
               after
               his
               prey
               ,
               which
               hath
               not
               his
               mate
               ,
               whom
               he
               helpes
               in
               hatching
               and
               cherishing
               their
               common
               brood
               ,
               which
               preserues
               not
               the
               lawes
               of
               domesticke
               societie
               with
               
               his
               female
               consort
               ,
               with
               as
               great
               peace
               as
               he
               can
               ?
               How
               much
               more
               is
               man
               led
               by
               the
               lawes
               of
               nature
               to
               mainteine
               peace
               as
               farre
               as
               in
               him
               lyeth
               with
               all
               men
               :
               when
               as
               even
               wicked
               and
               naughtie
               men
               ,
               will
               fight
               for
               the
               welfare
               of
               them
               and
               theirs
               :
               and
               would
               (
               if
               it
               were
               possible
               )
               that
               all
               men
               and
               all
               things
               els
               might
               do
               them
               service
               ,
               vnlesse
               they
               conspire
               together
               for
               their
               peace
               ,
               either
               through
               love
               or
               feare
               ?
               Thus
               doth
               pride
               though
               preposterously
               imitate
               God
               ,
               it
               hateth
               equalitie
               with
               all
               fellow
               creatures
               vnder
               God
               ,
               but
               seekes
               to
               exercise
               dominion
               over
               them
               in
               Gods
               stead
               .
               So
               then
               it
               hates
               that
               iust
               peace
               which
               is
               of
               God
               ,
               and
               loues
               its
               owne
               unrighteous
               peace
               ,
               but
               not
               to
               loue
               some
               one
               kinde
               of
               peace
               or
               other
               it
               cannot
               choose
               .
               For
               〈◊〉
               is
               so
               contrary
               to
               nature
               ,
               as
               to
               〈◊〉
               out
               all
               print
               of
               natures
               lawes
               .
               Those
               (
               as
               the
               same
               Father
               addes
               )
               which
               disturbe
               the
               peace
               wherein
               they
               liue
               ,
               doe
               not
               simply
               hate
               peace
               ,
               but
               rather
               covet
               to
               change
               it
               at
               their
               pleasure
               .
               It
               is
               not
               their
               will
               then
               to
               haue
               no
               peace
               ,
               but
               to
               haue
               such
               peace
               as
               they
               will.
               
            
             In
             like
             manner
             ,
             the
             Foole
             of
             Fooles
             (
             the
             irreligious
             Politician
             )
             when
             he
             wisheth
             in
             his
             heart
             there
             might
             be
             no
             God
             ,
             desires
             himselfe
             might
             be
             as
             God.
             The
             observances
             which
             he
             exacts
             of
             his
             inferiors
             are
             many
             times
             such
             ,
             as
             naturall
             reason
             not
             infatuated
             may
             easily
             discover
             to
             belong
             vnto
             a
             greater
             power
             than
             he
             is
             capable
             of
             ,
             whose
             authoritie
             he
             abuseth
             as
             vngracious
             servants
             doe
             their
             gracious
             Lords
             and
             Masters
             .
          
        
         
           
           
             CHAP.
             VIII
             .
          
           
             
               Meanes
               for
               preventing
               infection
               of
               Atheisme
               or
               irreligion
               ▪
               In
               what
               temper
               or
               constitution
               of
               minde
               ,
               the
               ingraffed
               notion
               of
               God
               and
               goodnesse
               doth
               best
               prosper
               .
               That
               affliction
               giues
               vnderstanding
               in
               matters
               sacred
               ,
               with
               the
               reasons
               why
               it
               doth
               so
               .
            
          
           
             1.
             
             THe
             chiefe
             causes
             of
             Atheisme
             being
             discovered
             ,
             the
             meanes
             to
             prevent
             it
             cannot
             be
             difficult
             and
             these
             consist
             in
             this
             ●iple
             care
             :
             First
             ,
             To
             preserue
             the
             heart
             ,
             or
             fountaine
             pure
             &
             cleane
             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
             keepe
             it
             calme
             and
             free
             from
             agitation
             of
             boysterous
             or
             tumultuous
             passions
             ,
             whereby
             the
             representation
             of
             impressions
             acquired
             ,
             or
             naturally
             inherent
             ,
             are
             alwayes
             hindred
             .
             Thirdly
             ,
             To
             avoyde
             the
             intangling
             loue
             of
             wrangling
             arts
             ,
             whose
             impertinent
             curious
             disquisitions
             ,
             wooven
             for
             the
             most
             part
             ,
             with
             obscure
             perplexed
             termes
             s●re
             as
             a
             cataract
             vpon
             the
             eye
             of
             reason
             ,
             intercepting
             its
             rayes
             from
             piercing
             into
             the
             heart
             ;
             that
             ,
             being
             a
             deepe
             into
             whose
             bottome
             ordinary
             sights
             without
             these
             helpes
             as
             well
             for
             right
             proposall
             or
             representation
             of
             the
             obiect
             ,
             as
             for
             the
             right
             qualification
             of
             the
             facultie
             ,
             cannot
             diue
             .
             To
             the
             set
             the
             Reader
             may
             adde
             the
             qualities
             before
             required
             for
             the
             right
             growth
             of
             faith
             *
             .
             Whatsoever
             hindreth
             it
             must
             needs
             hinder
             all
             beliefe
             of
             the
             true
             God
             ▪
             and
             whatsoever
             is
             availeable
             for
             furthering
             it
             ,
             must
             
             needs
             be
             alike
             availeable
             for
             raising
             beliefe
             of
             Gods
             existence
             ,
             his
             goodnesse
             ,
             or
             other
             attributes
             .
             But
             of
             that
             puritie
             of
             heart
             ,
             wherein
             the
             right
             and
             perfect
             representation
             of
             the
             divine
             nature
             is
             onely
             seene
             ,
             wee
             are
             to
             speake
             more
             particularly
             in
             the
             last
             part
             of
             this
             Treatise
             .
          
           
             2.
             
             Besides
             avoidance
             of
             these
             generall
             incumbrances
             ,
             a
             peculiar
             disposition
             or
             temper
             there
             is
             ,
             wherein
             the
             common
             notion
             of
             the
             Deitie
             or
             divine
             power
             giues
             a
             more
             sensible
             Crisis
             of
             its
             inherence
             in
             our
             soule
             .
             The
             nature
             of
             which
             disposition
             cannot
             better
             be
             expressed
             ,
             than
             by
             a
             temper
             contrary
             to
             the
             gyantly
             vastnesse
             of
             minde
             ,
             or
             vnrelenting
             stubbornnesse
             of
             heart
             .
             It
             is
             well
             observed
             by
             the
             *
             
               Examiner
               of
               wits
            
             ,
             that
             he
             which
             is
             by
             nature
             vnapprehensiue
             of
             danger
             ,
             is
             neerer
             allied
             vnto
             foole-hardinesse
             than
             to
             fortitude
             ;
             seeing
             the
             truely
             valourous
             ,
             will
             in
             many
             cases
             be
             afraid
             ,
             though
             not
             affrighted
             out
             of
             their
             wits
             ,
             or
             farther
             dei●cted
             than
             occasions
             require
             .
             Howbeit
             the
             valour
             it selfe
             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
             mightie
             things
             which
             God
             hath
             purposed
             to
             confound
             ,
             than
             with
             the
             weake
             which
             he
             hath
             chosen
             to
             
               confound
               them
            
             .
             The
             true
             reason
             why
             it
             was
             so
             much
             extold
             aboue
             other
             vertues
             ,
             was
             not
             (
             the
             great
             *
             Philosopher
             being
             judge
             )
             because
             it
             was
             by
             nature
             better
             ,
             or
             did
             internally
             more
             beautifie
             the
             parties
             minds
             where
             in
             it
             rested
             ,
             but
             because
             it
             did
             much
             benefit
             others
             .
             The
             disposition
             which
             now
             wee
             see●e
             ,
             is
             somewhat
             lower
             ,
             more
             apprehensiue
             of
             death
             ,
             of
             danger
             ,
             or
             other
             humane
             infirmities
             ▪
             ●pter
             to
             be
             stricken
             with
             
             feare
             at
             consciousnes
             of
             internall
             evils
             ,
             than
             to
             be
             driven
             vpon
             imminent
             perils
             by
             popular
             Fame
             .
             To
             the
             framing
             of
             this
             middle
             temper
             betweene
             ●elation
             of
             minde
             and
             timorous
             deiection
             ,
             was
             that
             Counsell
             of
             Cyprian
             directed
             ,
             
               Vt
               cognoscere
               Deum
               possis
               ,
               te
               ante
               cognosce
               .
            
             Nothing
             is
             farther
             from
             vs
             (
             saith
             a
             learned
             Writer
             )
             than
             we
             are
             from
             our selues
             ;
             and
             naughtie
             men
             (
             as
             Seneca
             saith
             )
             are
             every
             where
             ,
             besides
             
               with
               themselues
            
             ;
             yet
             the
             farther
             from
             our selues
             we
             are
             ,
             the
             farther
             we
             are
             from
             our
             God.
             Therefore
             saith
             God
             by
             the
             Prophet
             
               Esay
               ;
               Heare
               you
               that
               are
               a
               far
               of
               .
            
             And
             in
             the
             language
             of
             Salomon
             in
             his
             purest
             thoughts
             ,
             
             
               to
               turne
               to
               our
               owne
               hearts
               ,
            
             and
             
               to
               turne
               to
               the
               Lord
               with
               our
               hearts
               ,
            
             are
             of
             equivalent
             signification
             .
             Now
             to
             know
             our selues
             (
             as
             Tully
             obserues
             )
             binds
             vs
             ,
             as
             well
             to
             a
             modest
             esteeme
             of
             our
             owne
             worth
             ,
             or
             (
             to
             speake
             more
             Christian-like
             )
             of
             our
             place
             amongst
             Gods
             creatures
             ,
             as
             to
             a
             notice
             of
             our
             infirmities
             .
             Too
             much
             deiection
             (
             as
             S.
             Cyprian
             concludes
             )
             disposeth
             to
             Idolatry
             ,
             as
             Ingenuous
             feare
             doth
             to
             the
             knowledge
             of
             the
             true
             God.
             Howbeit
             of
             such
             devotion
             ,
             as
             the
             Heathens
             had
             ,
             feare
             (
             it
             seemes
             )
             was
             the
             mother
             :
             hence
             (
             perhaps
             )
             were
             they
             so
             observant
             first
             to
             offer
             placatory
             sacrifices
             to
             such
             Gods
             as
             might
             do
             them
             harme
             ,
             &
             afterward
             propitiatory
             sacrifices
             to
             those
             of
             whom
             they
             expected
             good
             .
             
               Observabant
               Antiqui
               in
               sacrificijs
               ,
               vt
               antè
               adversos
               placarent
               ,
               et
               postea
               propitios
               invocarent
            
             *
             .
             Thus
             much
             ,
             if
             best
             Grammarians
             are
             to
             be
             beleeued
             ,
             is
             curiously
             charactarized
             vnto
             vs
             by
             the
             Romane
             Poet
             ,
             who
             (
             as
             this
             late
             Writer
             complaines
             )
             was
             much
             better
             seene
             in
             Heathen
             rites
             ,
             than
             Christian
             Divines
             are
             in
             the
             mysteries
             of
             sacrifices
             offred
             vnto
             the
             true
             
             
             
             
             
             God.
             For
             instance
             to
             our
             present
             purpose
             ,
             when
             Aenaeas
             and
             his
             followers
             had
             resolved
             to
             offer
             sacrifice
             for
             a
             faire
             Winde
             and
             merrie
             passage
             towardes
             Candie
             ,
             they
             offer
             first
             to
             Neptune
             ,
             then
             to
             Apollo
             ;
             to
             the
             stormie
             winter
             ,
             before
             the
             sweete
             spring
             Winds
             :
             
               
                 
                 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
                 mactauit
                 honores
                 ,
              
               
                 Taurum
                 Neptuno
                 ,
                 taurum
                 tibi
                 pulcher
                 Apollo
                 ,
              
               
                 Nigram
                 Hyemi
                 pecudem
                 ,
                 zephyris
                 felicibus
                 albam
                 .
              
            
             Againe
             when
             Dido
             wooed
             the
             Gods
             with
             sacrifices
             to
             further
             her
             intended
             marriage
             with
             Aeneas
             :
             though
             Iuno
             were
             the
             first
             in
             her
             intention
             and
             esteeme
             ,
             as
             being
             finally
             to
             blesse
             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
             himselfe
             ;
             and
             therefore
             bore
             no
             great
             affection
             vnto
             marriage
             .
             
               
                 
                 Principio
                 delubra
                 adeunt
                 ,
                 pacemque
                 per
                 aras
              
               
                 Exquirunt
                 :
                 mactant
                 lectas
                 de
                 more
                 bidentes
              
               
                 Frugiferae
                 Cereri
                 ,
                 Phoeboque
                 ,
                 patrique
                 Lyaeo
                 :
              
               
                 Iunoni
                 ante
                 omnes
                 ,
                 cui
                 vincla
                 iugalia
                 curae
                 .
              
            
             The
             summe
             of
             these
             ,
             and
             like
             instances
             ,
             is
             ,
             That
             
             feare
             was
             the
             beginning
             of
             such
             wisedome
             ,
             as
             the
             Heathens
             had
             concerning
             divine
             powers
             .
             Not
             Ignorance
             ,
             but
             Feare
             was
             the
             Mother
             of
             their
             devotion
             .
          
           
             3.
             
             There
             is
             no
             sinewe
             of
             carnall
             strength
             ,
             but
             secretly
             lifts
             vp
             the
             heart
             ,
             and
             sometimes
             the
             hand
             and
             voice
             ,
             against
             the
             God
             of
             our
             strength
             and
             health
             .
             Might
             Caligula
             whensoever
             it
             thundred
             ,
             haue
             had
             the
             opportunitie
             of
             scouting
             into
             a
             place
             ,
             as
             well
             fenc't
             by
             nature
             as
             the
             Cyclops
             den
             ,
             he
             would
             haue
             thought
             as
             little
             ,
             or
             lightly
             ,
             as
             the
             vast
             Gyant
             did
             of
             the
             great
             God
             ,
             whom
             he
             never
             thought
             of
             but
             with
             feare
             ;
             whom
             he
             never
             feared
             ,
             saue
             when
             he
             spake
             to
             him
             in
             this
             terrible
             language
             ,
             which
             yet
             would
             haue
             stricken
             small
             terrour
             through
             thicke
             rockes
             ,
             into
             such
             a
             brawnie
             heart
             ,
             as
             the
             anatomy
             of
             the
             Cyclops
             representeth
             ,
             
             who
             thought
             so
             much
             of
             the
             noise
             as
             came
             to
             his
             cares
             ,
             might
             easily
             be
             counter-blasted
             with
             the
             like
             within
             .
             Mindes
             altogether
             as
             gyantly
             ,
             and
             vast
             ,
             are
             often
             lodged
             in
             bodies
             not
             halfe
             so
             huge
             .
             What
             is
             wanting
             to
             the
             supportance
             of
             such
             security
             in
             personall
             strength
             and
             greatnesse
             ,
             is
             made
             vp
             by
             multitude
             of
             consorts
             ;
             As
             imagine
             a
             garrison
             of
             good
             fellowes
             ,
             so
             qualified
             ,
             as
             Syracides
             prayed
             he
             never
             might
             be
             ,
             should
             meete
             in
             a
             nooke
             or
             sconce
             ,
             as
             well
             guarded
             against
             storme
             and
             tempest
             ,
             and
             as
             well
             stored
             with
             victualls
             as
             was
             the
             Cyclops
             caue
             ;
             what
             other
             note
             might
             be
             expected
             whiles
             good
             liquor
             lasted
             ,
             but
             
               let
               the
               Welkin
               roare
            
             .
             The
             best
             vent
             we
             can
             giue
             to
             this
             naturall
             pride
             that
             makes
             vs
             thus
             prone
             to
             blasphemy
             ,
             would
             be
             to
             make
             our
             infirmities
             the
             chiefe
             matter
             of
             our
             glory
             or
             boasting
             .
          
           
           
             4.
             
             
               As
               the
               feare
               of
               God
               is
               the
               beginning
               of
               wisedome
               ,
            
             so
             the
             beginning
             of
             this
             feare
             ,
             is
             from
             a
             temper
             apprehensiue
             of
             terrors
             represented
             in
             his
             creatures
             .
             
               Primus
               in
               orbe
               Deos
               fecit
               timor
               ,
            
             was
             a
             speech
             vttered
             by
             an
             audacious
             Hare-braine
             in
             a
             furious
             passion
             ;
             no
             marvell
             if
             it
             did
             overlash
             .
             The
             present
             advice
             of
             the
             Oracle
             did
             contradict
             his
             foole-hardy
             desire
             of
             warre
             ,
             and
             to
             perswade
             his
             desperate
             companions
             the
             ominous
             signes
             related
             ,
             were
             but
             pretended
             by
             the
             Prophet
             ;
             He
             calls
             the
             originall
             of
             Religion
             in
             question
             ,
             as
             if
             divine
             powers
             had
             no
             true
             subsistence
             ,
             but
             were
             represented
             onely
             by
             glīmering
             feare
             ,
             or
             faint-heartednesse
             .
             And
             faint-hearted
             he
             counted
             all
             ,
             that
             were
             not
             so
             furious
             as
             himselfe
             .
             But
             vnto
             this
             suspition
             ,
             ingenuous
             feare
             had
             not
             beene
             lyable
             ,
             vnlesse
             common
             experience
             had
             taught
             him
             ,
             or
             the
             Poet
             which
             painted
             him
             in
             this
             humour
             ,
             that
             men
             in
             perplexities
             ,
             vnexpected
             troubles
             ,
             or
             feares
             ,
             (
             in
             humane
             censure
             )
             remedilesse
             ,
             are
             vsually
             most
             mindfull
             of
             God.
             Extremities
             ,
             indeed
             cause
             the
             naturall
             notions
             ,
             which
             are
             ingraffed
             in
             our
             hearts
             to
             worke
             :
             they
             imprint
             not
             the
             opinion
             or
             perswasion
             of
             Religion
             .
             But
             it
             is
             a
             fallacie
             too
             *
             familiar
             vnto
             sober
             thoughts
             ,
             even
             in
             their
             accurate
             disquisitions
             of
             natures
             secrets
             ,
             to
             esteeme
             that
             as
             the
             totall
             cause
             ,
             or
             first
             producer
             ,
             which
             sets
             nature
             onely
             a
             working
             ,
             or
             doth
             but
             cherish
             or
             manifest
             effects
             truely
             pre-existent
             ,
             though
             latent
             .
             Perchance
             the
             letting
             out
             of
             a
             little
             hot
             bloud
             ,
             or
             some
             other
             more
             grievous
             print
             of
             divine
             punishment
             ,
             would
             haue
             restored
             the
             Bedlem
             to
             his
             right
             minde
             ,
             so
             as
             others
             might
             haue
             taken
             out
             that
             lesson
             from
             him
             ,
             which
             Plinie
             the
             yonger
             did
             from
             his
             sicke
             friend
             ,
             not
             much
             vnlike
             to
             that
             
             of
             our
             Apostle
             ;
             
               When
               I
               am
               weake
               ,
               then
               am
               I
               strong
               .
            
             
               a
               The
               languishment
               of
               a
               certaine
               friend
               
                 (
                 sayth
                 this
                 Author
              
               )
               hath
               taught
               me
               of
               late
               ,
               that
               we
               are
               best
               men
               when
               we
               are
               sickly
               ;
               what
               sicke
               man
               is
               tempted
               with
               avarice
               or
               lust
               ?
               he
               is
               not
               subiect
               to
               loue
               ,
               or
               greedie
               of
               honour
               ,
               wealth
               he
               contemnes
               ,
               how
               little
               soever
               he
               hath
               ,
               it
               sufficeth
               him
               ,
               being
               shortly
               to
               leaue
               it
               .
               Then
               he
               remēbers
               there
               be
               Gods
               ,
               that
               he
               himselfe
               is
               but
               a
               man
               ;
               he
               envies
               no
               man
               ,
               he
               admires
               no
               man
               ,
               he
               despiseth
               no
               man
               ;
               maligning
               speeches
               neither
               winne
               his
               attention
               ,
               nor
               please
               his
               inclination
               ;
               his
               imagination
               runs
               on
               baths
               or
               fountaines
               :
               This
               is
               the
               chiefe
               of
               his
               care
               ,
               the
               prime
               of
               his
               desires
               ,
               if
               it
               please
               God
               he
               may
               recover
               his
               former
               health
               and
               plight
               ,
               he
               purposeth
               an
               harmlesse
               and
               an
               happie
               life
               .
               What
               Philosophers
               labour
               to
               teach
               vs
               in
               many
               words
               ,
               yea
               in
               many
               volumes
               ,
               I
               can
               comprehend
               in
               this
               short
               precept
               ;
               Let
               vs
               persevere
               such
               in
               health
               ,
               as
               we
               promise
               to
               be
               in
               our
               sicknesse
               .
            
             That
             this
             Heathen
             whiles
             thus
             well
             minded
             otherwise
             ,
             should
             be
             so
             mindfull
             of
             his
             God
             ,
             is
             a
             very
             pregnant
             proofe
             from
             the
             effect
             ,
             that
             the
             naturall
             ingraffed
             notions
             of
             the
             Deitie
             proportionably
             increase
             or
             wane
             with
             the
             notions
             of
             morall
             good
             or
             evill
             .
             The
             cause
             hereof
             is
             more
             apparant
             ,
             from
             that
             essentiall
             linke
             or
             combination
             ,
             which
             is
             betweene
             the
             conceipt
             of
             vice
             and
             vertue
             ,
             and
             the
             conceipt
             of
             a
             Iudgement
             after
             this
             life
             ,
             wherein
             different
             estates
             shall
             be
             awarded
             to
             the
             vertuous
             and
             to
             the
             vitious
             ;
             hence
             the
             true
             apprehension
             of
             the
             one
             naturally
             drawes
             out
             an
             vndoubted
             
             apprehension
             of
             the
             other
             ,
             vnlesse
             the
             vnderstanding
             be
             vnattentiue
             or
             perverted
             .
             For
             that
             any
             thing
             should
             be
             so
             simply
             good
             ,
             as
             a
             man
             might
             not
             vpon
             sundry
             respects
             abiure
             the
             practise
             of
             it
             ;
             or
             ought
             so
             absolutely
             evill
             ,
             as
             vpon
             no
             termes
             it
             might
             be
             embraced
             ,
             vnlesse
             we
             grant
             the
             soule
             to
             be
             immortall
             &
             capable
             of
             miserie
             and
             happinesse
             in
             another
             world
             ,
             is
             an
             imagination
             vnfitting
             the
             capacitie
             of
             brutish
             or
             meere
             sensitiue
             creatures
             ,
             as
             shall
             be
             shewed
             by
             Gods
             assistance
             in
             the
             Article
             of
             finall
             Iudgement
             .
          
           
             5.
             
             That
             sicknesse
             and
             other
             crosses
             or
             calamities
             are
             best
             teachers
             of
             such
             good
             lessons
             ,
             as
             Plinies
             forementioned
             friend
             had
             learned
             from
             them
             ,
             Elihu
             long
             before
             him
             had
             observed
             :
             whose
             observation
             includes
             thus
             much
             withall
             ,
             that
             such
             as
             will
             not
             be
             taught
             by
             these
             instructions
             ,
             are
             condemned
             for
             trewants
             and
             non-proficients
             in
             the
             schoole
             of
             Nature
             ,
             Vertue
             ,
             or
             Religion
             ,
             that
             is
             ,
             for
             Hypocrites
             and
             men
             vnsound
             at
             the
             heart
             .
             For
             if
             the
             roote
             or
             seede
             of
             morall
             goodnesse
             remaine
             sound
             ,
             the
             Maxime
             holds
             alwayes
             true
             ,
             [
             
               maturant
               aspera
               mentem
            
             ]
             Adversitie
             is
             like
             an
             harvest
             Sunne
             ,
             it
             ripeneth
             the
             minde
             to
             bring
             forth
             fruites
             of
             repentance
             .
             
               He
               withdraweth
               not
               his
               eyes
               from
               the
               righteous
               ;
               but
               with
               Kings
               are
               they
               on
               the
               throne
               ,
               yea
               he
               doth
               establish
               them
               for
               ever
               ,
               and
               they
               are
               exalted
               .
               And
               if
               they
               be
               bound
               in
               fetters
               ,
               and
               be
               holden
               in
               cordes
               of
               affliction
               ,
               then
               he
               sheweth
               them
               their
               worke
               ,
               and
               their
               transgressions
               ,
               that
               they
               haue
               exceeded
               .
               He
               openeth
               also
               their
               eare
               to
               discipline
               ,
               and
               commandeth
               that
               they
               returne
               from
               iniquitie
               .
               If
               they
               obey
               and
               serue
               him
               ,
               they
               shall
               spend
               their
               dayes
               in
               prosperitie
               ,
               and
               their
               yeares
               in
               pleasures
               .
               But
               if
               they
               obey
               not
               ,
               they
               shall
               perish
               by
               the
               sword
               ,
               and
               they
               shall
               
               dye
               without
               knowledge
               :
               but
               the
               Hypocrites
               in
               heart
               heape
               vp
               wrath
               ;
               they
               cry
               not
               when
               he
               bindeth
               them
            
             *
             .
             The
             truth
             as
             well
             of
             Plinies
             ,
             as
             of
             Elihues
             observation
             is
             presupposed
             by
             most
             of
             Gods
             Prophets
             ,
             with
             whom
             it
             is
             vsuall
             to
             vpbraid
             his
             people
             with
             brutish
             stupiditie
             and
             hardnesse
             of
             heart
             ;
             to
             brand
             them
             with
             the
             note
             of
             vngracious
             children
             ,
             for
             not
             returning
             vnto
             the
             Lord
             in
             their
             distresse
             :
             as
             if
             to
             continue
             in
             wonted
             sinnes
             or
             riotous
             courses
             ,
             after
             such
             sensible
             and
             reall
             proclamations
             to
             desist
             ,
             were
             open
             rebellion
             against
             God.
             Senslesnesse
             of
             paines
             in
             extreame
             agonies
             ,
             doth
             not
             more
             certainly
             prognosticate
             death
             of
             body
             ,
             or
             decay
             of
             bodily
             life
             and
             spirits
             ,
             than
             impenitency
             in
             affliction
             doth
             a
             desperate
             estate
             of
             soule
             .
             
               For
               the
               people
               turneth
               not
               vnto
               him
               that
               smiteth
               them
               ,
               neither
               doe
               they
               seeke
               the
               Lord
               of
               Hosts
               .
               Therefore
               the
               Lord
               will
               cut
               off
               from
               Israel
               head
               and
               taile
               ,
               branch
               and
               rush
               in
               one
               day
            
             *
             .
             
               And
               in
               that
               day
               did
               the
               Lord
               God
               of
               Hostes
               call
               to
               weeping
               ,
               and
               to
               mourning
               ,
               and
               to
               baldnesse
               ,
               and
               to
               girding
               with
               sackcloth
               .
               And
               behold
               ioy
               ,
               and
               gladnesse
               ,
               slaying
               oxen
               ,
               and
               killing
               sheepe
               ,
               eating
               flesh
               ,
               and
               drinking
               wine
               :
               let
               vs
               eate
               and
               drinke
               for
               to
               morrow
               wee
               shall
               dye
               .
               And
               it
               was
               revealed
               in
               mine
               eares
               by
               the
               Lord
               of
               Hostes
               ;
               surely
               this
               iniquitie
               shall
               not
               be
               purged
               from
               you
               ,
               till
               ye
               dye
               ,
               sayth
               the
               Lord
               God
               of
               Hostes
            
             *
             .
          
           
             6.
             
             The
             reason
             of
             this
             truth
             it selfe
             thus
             testified
             by
             three
             rankes
             of
             witnesses
             ,
             is
             not
             obscure
             in
             their
             Philosophy
             ,
             to
             whom
             I
             most
             accord
             ;
             who
             teach
             that
             the
             seedes
             of
             all
             truth
             are
             sowne
             by
             Gods
             hand
             in
             the
             humane
             soule
             ,
             and
             differ
             onely
             in
             reference
             or
             denomination
             from
             our
             desires
             of
             knowledge
             indefinitely
             taken
             .
             As
             to
             our
             first
             parents
             ,
             so
             vnto
             vs
             ,
             when
             we
             
             first
             come
             vnto
             the
             vse
             of
             reason
             ,
             
               knowledge
               it selfe
            
             ,
             and
             for
             its
             owne
             sake
             ,
             seemeth
             sweete
             and
             welcome
             ;
             whether
             it
             be
             of
             things
             good
             or
             evill
             ,
             we
             much
             respect
             not
             .
             But
             this
             desire
             of
             knowledge
             ,
             which
             in
             respect
             of
             actuall
             apprehension
             is
             indifferent
             ,
             neither
             set
             vpon
             good
             nor
             evill
             ,
             is
             vsually
             taken
             vp
             by
             actuall
             or
             experimentall
             knowledge
             of
             things
             evill
             ,
             or
             so
             vnprofitable
             ,
             that
             our
             inclinations
             or
             adherences
             vnto
             them
             ,
             either
             countersway
             our
             inclinations
             vnto
             goodnesse
             ,
             or
             choke
             our
             apprehensions
             of
             things
             truely
             good
             .
             Now
             after
             our
             hopes
             of
             enioying
             such
             sense-pleasing
             obiects
             ,
             be
             by
             affliction
             or
             calamitie
             cut
             of
             :
             the
             soule
             which
             hath
             not
             beene
             indissolubly
             wedded
             vnto
             them
             or
             alreadie
             giuen
             over
             by
             God
             vnto
             a
             reprobate
             sense
             ,
             hath
             more
             libertie
             than
             before
             it
             had
             ,
             to
             retire
             into
             it selfe
             ,
             and
             being
             freed
             from
             the
             attractiue
             force
             of
             allurements
             ,
             vnto
             the
             vanities
             of
             the
             world
             ,
             the
             Devill
             ,
             or
             flesh
             :
             the
             naturall
             or
             implanted
             seedes
             of
             goodnesse
             recover
             life
             and
             strength
             ,
             and
             begin
             to
             sprout
             out
             into
             apprehensions
             ,
             either
             in
             loathing
             their
             former
             courses
             ,
             or
             in
             seeking
             after
             better
             .
             And
             every
             least
             part
             or
             degree
             of
             goodnesse
             truely
             apprehended
             ,
             bringeth
             forth
             an
             apprehension
             of
             the
             author
             or
             fountaine
             ,
             whence
             it
             floweth
             ,
             that
             is
             ,
             of
             the
             divine
             nature
             .
             *
             
               In
               my
               prosperitie
               I
               said
               ,
               I
               shall
               never
               be
               moved
               .
               Lord
               by
               thy
               favour
               thou
               hast
               made
               my
               mountaine
               to
               stand
               strong
               :
               thou
               didst
               hide
               thy
               face
               ,
               and
               I
               was
               troubled
               .
               I
               cryed
               to
               thee
               ,
               O
               Lord
               :
               and
               vnto
               the
               Lord
               I
               made
               my
               supplication
               .
            
             It
             may
             seeme
             strange
             to
             our
             first
             considerations
             ,
             as
             Calvin
             with
             some
             a
             others
             vpon
             this
             place
             obserue
             ,
             
             that
             God
             should
             enlighten
             Davids
             eyes
             by
             hiding
             his
             face
             from
             him
             ,
             without
             the
             light
             of
             whose
             countenance
             ,
             even
             knowledge
             it selfe
             is
             no
             better
             than
             darkenesse
             .
             But
             so
             it
             is
             ,
             that
             prosperitie
             doth
             oftentimes
             infatuate
             the
             best
             men
             ,
             and
             adversity
             maketh
             bad
             men
             wise
             .
             The
             saying
             is
             authentique
             ,
             though
             the
             Author
             be
             Apocryphall
             ,
             *
             
               Anima
               in
               angustijs
               &
               spiritus
               anxius
               clamat
               ad
               te
               .
               O
               Lord
               God
               almightie
               ,
               God
               of
               Israel
               ,
               the
               soule
               in
               Anguish
               ,
               the
               troubled
               spirit
               cryeth
               vnto
               thee
               .
            
             So
             is
             that
             other
             ,
             
               Castigatio
               tua
               disciplina
               est
               eis
               ;
               Thy
               chastisement
               is
               their
               instruction
               .
            
             
             Calvin
             hath
             a
             memorable
             story
             of
             a
             prophane
             Companion
             ,
             that
             in
             his
             jollitie
             abused
             these
             words
             of
             the
             Prophet
             ;
             
               The
               heaven
               ,
               even
               the
               heavens
               are
               the
               Lords
               :
               but
               the
               earth
               hath
               he
               giuen
               to
               the
               children
               of
               men
               .
            
             Psal
             .
             115.
             vers
             .
             16.
             
             The
             vse
             or
             application
             which
             this
             wretch
             hence
             made
             ,
             was
             ,
             that
             God
             had
             as
             little
             to
             doe
             with
             him
             here
             on
             earth
             ,
             as
             he
             had
             to
             doe
             with
             God
             in
             heaven
             .
             But
             presently
             being
             taken
             with
             a
             suddaine
             gripe
             or
             pang
             ,
             he
             cryed
             out
             ,
             
               O
               God
               ,
               O
               God.
            
             Yet
             this
             short
             affliction
             did
             not
             giue
             him
             perfect
             vnderstanding
             ,
             for
             afterwards
             ,
             he
             returned
             againe
             vnto
             his
             vomit
             and
             wallowing
             in
             his
             wonted
             vncleanenesse
             .
             This
             relation
             of
             Calvines
             ,
             serveth
             as
             a
             testimony
             to
             confirme
             the
             truth
             of
             Tertullians
             observation
             ,
             
             which
             serues
             as
             a
             Document
             or
             sure
             experiment
             of
             our
             last
             assertion
             .
             
               Vultis
               ex
               operibus
               ipsius
               tot
               ac
               talibus
               quibus
               continemur
               ,
               quibus
               sustinemur
               ,
               quibus
               oblectamur
               ,
               etiam
               quibus
               exterremur
               ;
               vultis
               ex
               anim●
               ipsius
               testimonio
               comprobemus
               ?
               Qua
               licet
               carcere
               corporis
               pressa
               ,
               licet
               institutionibus
               prauis
               circumscripta
               ,
               licet
               libidinibus
               et
               cōcupiscentijs
               euigorata
               ,
               licet
               falsis
               Dijs
               exancillata
               ,
               cum
               tamen
               resipiscit
               ,
               vt
               ex
               crapula
               ,
               vt
               ex
               somno
               ,
               vt
               ex
               aliqua
               valetudine
               ,
               &
               sanitatem
               suam
               patitur
               ,
               Deum
               nominat
               ,
               hoc
               solo
               quia
               proprie
               ,
               verus
               hic
               vnus
               Deus
               ,
               bonus
               &
               magnus
               ,
               Et
               quod
            
             Deus
             dederit
             ,
             
               omnium
               vox
               est
               .
               Iudicem
               quoque
               contestatur
               illum
               ,
               Deus
               videt
               ,
               &
               deo
               commendo
               ,
               &
               Deus
               mihi
               reddet
               .
               O
               testimonium
               animae
               naturaliter
               Christianae
               .
               Denique
               pronuncians
               haec
               ,
               non
               ad
               capitolium
               ,
               sed
               ad
               coelum
               respicit
               .
               Novit
               enim
               sedem
               Dei
               vivi
               ;
               ab
               illo
               ,
               &
               inde
               descendit
               .
            
             *
             
               Shall
               I
               proue
               vnto
               you
               (
               there
               is
               but
               one
               God
               )
               from
               his
               manifold
               workes
               by
               which
               we
               are
               preserued
               and
               sustained
               ,
               with
               which
               we
               are
               refreshed
               ,
               yea
               by
               which
               we
               are
               astonished
               ?
               or
               shall
               I
               proue
               the
               same
               truth
               by
               the
               testimony
               of
               the
               Soule
               it selfe
               ,
               which
               though
               it
               be
               kept
               vnder
               by
               the
               prison
               of
               the
               body
               ,
               though
               surrounded
               by
               naughtie
               and
               dissolute
               education
               ,
               though
               infeebled
               by
               lust
               and
               evill
               concupiscence
               ,
               though
               enslaued
               to
               false
               Gods
               :
               yet
               when
               shee
               returnes
               vnto
               her selfe
               out
               of
            
             *
             
               distempers
               (
               surfet
               )
               sleepe
               or
               other
               infirmitie
               ,
               and
               enioyes
               some
               gleames
               of
               health
               ,
               shee
               calls
               on
               God
               without
               addition
               of
               other
               titles
               ,
               because
               this
               God
               which
               shee
               calls
               vpon
               ,
               is
               truely
               one
               ,
               truely
               good
               ,
               and
               truely
               great
               .
               What
               God
               shall
               award
               ,
               is
               a
               speech
               rise
               in
               every
               mans
               mouth
               :
               vnto
               this
               God
               ,
               the
               Soule
               appeales
               as
               vnto
               her
               Iudge
               .
               God
               he
               sees
               ,
               to
               God
               I
               commend
               my
               cause
               ,
               Let
               God
               determine
               of
               me
               or
               for
               me
               .
               A
               worthy
               testimony
               that
               the
               Soule
               is
               naturally
               Christian
               .
               Finally
               ,
               the
               Soule
               whiles
               shee
               
               acts
               these
               or
               the
               like
               parts
               looketh
               not
               to
               the
               Capitoll
            
             (
             the
             imagined
             seate
             of
             such
             Gods
             as
             the
             Romans
             worshipped
             )
             
               but
               vp
               to
               Heaven
               as
               knowing
               the
               seate
               of
               the
               living
               God
               ,
               from
               whom
               and
               whence
               shee
               is
               descended
               .
            
             Many
             other
             authorities
             which
             might
             here
             be
             avouched
             to
             the
             same
             purpose
             ,
             do
             sufficiently
             argue
             ,
             that
             the
             multiplicitie
             of
             Gods
             ,
             was
             a
             conceipt
             ,
             or
             imagination
             seated
             or
             hatched
             onely
             in
             the
             braine
             ;
             that
             even
             the
             very
             Heathens
             themselues
             which
             worshipped
             many
             Gods
             ,
             and
             would
             haue
             maintained
             their
             profession
             of
             such
             service
             in
             opposition
             to
             their
             adversaries
             vnto
             death
             ;
             being
             throughly
             pinched
             with
             calamitie
             ,
             or
             occasioned
             to
             looke
             seriously
             into
             their
             owne
             hearts
             ▪
             did
             vsually
             tender
             their
             supplications
             vnto
             the
             Deitie
             ,
             or
             divine
             power
             it selfe
             ,
             which
             filleth
             all
             places
             with
             his
             presence
             ,
             whose
             tribunall
             is
             in
             heaven
             .
             Seeing
             anguish
             of
             soule
             ,
             contrition
             of
             spirit
             ,
             or
             (
             generally
             )
             affliction
             ,
             cause
             naturall
             notions
             of
             God
             and
             goodnesse
             ,
             formerly
             imprisoned
             in
             the
             earthly
             or
             fleshly
             part
             of
             this
             old
             man
             ,
             to
             shoote
             forth
             and
             present
             themselues
             to
             our
             apprehensions
             ;
             in
             case
             ,
             no
             calamitie
             or
             affliction
             doe
             befall
             vs
             ,
             we
             are
             voluntarily
             to
             consort
             with
             others
             ,
             whom
             God
             hath
             touched
             with
             his
             heavie
             hand
             ,
             or
             as
             Salomon
             adviseth
             vs
             ,
             
               to
               visite
               the
               house
               of
               mourning
               ,
               more
               then
               the
               house
               of
               mirth
               .
            
             Or
             in
             case
             the
             Lord
             vouchsafe
             not
             to
             send
             these
             his
             seuerer
             visitors
             ,
             either
             to
             vs
             ,
             or
             to
             our
             neighbours
             ;
             yet
             he
             alwayes
             giues
             vs
             libertie
             ,
             to
             inuite
             another
             guest
             in
             afflictions
             roome
             ,
             which
             expects
             no
             costly
             or
             curious
             entertainement
             ;
             fasting
             I
             meane
             ;
             now
             to
             fast
             according
             to
             the
             prescript
             of
             Gods
             law
             ,
             is
             to
             afflict
             our
             soules
             .
          
        
         
           
           
             CHAPTER
             IX
             .
          
           
             
               In
               what
               respects
               supernaturall
               grace
               or
               faith
               infused
               is
               necessarie
               to
               the
               right
               beliefe
               of
               these
               truths
               ,
               which
               may
               in
               part
               ,
               be
               certainely
               knowne
               by
               diligent
               search
               of
               naturall
               reason
               .
            
          
           
             1.
             
             BVt
             if
             to
             nature
             not
             blinded
             by
             vaine
             curiosity
             nor
             polluted
             with
             the
             dregs
             of
             lust
             ,
             if
             to
             men
             free
             from
             passion
             ,
             or
             chastised
             by
             the
             hand
             of
             God
             the
             apprehension
             of
             the
             Deitie
             be
             cleare
             and
             evident
             :
             the
             habit
             of
             supernaturall
             assent
             vnto
             the
             first
             Article
             of
             this
             Creed
             ,
             may
             seeme
             either
             altogether
             superfluous
             ,
             or
             not
             very
             necessary
             .
             Vnto
             this
             difficulty
             proposed
             in
             termes
             more
             generall
             ,
             (
             
               whether
               faith
               may
               be
               of
               obiects
               otherwise
               evident
               and
               exactly
               knowne
            
             )
             some
             schoole-men
             acutely
             thus
             reply
             ;
             
               He
               that
               by
               reasons
               demonstratiue
               knowes
               this
               or
               other
               like
               truths
               beleeved
               ,
               that
               there
               is
               one
               God
               ,
               and
               no
               more
               ,
               which
               hath
               created
               the
               world
               :
               may
               ,
            
             (
             notwithstanding
             the
             evidence
             of
             motiues
             necessitating
             his
             will
             to
             this
             assent
             ,
             )
             
               either
               doubt
               ,
               or
               deeme
               it
               a
               truth
               very
               obscure
               and
               vnevident
               ,
               whether
               God
               ever
               revealed
               thus
               much
               ;
               otherwise
               ,
               than
               by
               the
               common
               light
               of
               Nature
               ,
               or
               helpes
               of
               Art.
            
             Cōsequently
             to
             their
             divinity
             ,
             they
             might
             reduce
             the
             resolution
             of
             the
             difficultie
             proposed
             to
             fewer
             termes
             and
             more
             constant
             ,
             thus
             ,
             [
             
               the
               habit
               of
               faith
               or
               supernaturall
               assent
               is
               not
               necessary
               to
               ascertaine
               vs
               that
               the
               matters
               beleeved
               by
               vs
               ,
               are
               in
               themselues
               true
            
             (
             seeing
             this
             much
             (
             as
             is
             supposed
             )
             may
             be
             prooved
             by
             reasons
             
             more
             evident
             than
             faith
             ,
             which
             is
             alwayes
             of
             obiects
             vnevident
             (
             at
             least
             wise
             as
             apprehended
             by
             vs
             )
             
               but
               to
               assure
               vs
               ,
               that
               their
               truth
               was
               testified
               or
               avouched
               by
               God
               ,
            
             whose
             testimony
             cannot
             be
             knowne
             but
             by
             his
             expresse
             word
             written
             or
             spoken
             .
          
           
             2.
             
             But
             if
             our
             former
             assertion
             [
             
               that
               our
               knowledge
               of
               any
               obiect
               cannot
               be
               more
               certaine
               then
               it
               is
               evident
            
             ]
             be
             orthodoxall
             :
             he
             that
             could
             demonstrate
             any
             Article
             of
             beliefe
             ,
             should
             be
             more
             beholding
             to
             the
             evidence
             of
             Art
             or
             demonstration
             ,
             than
             to
             the
             supernaturall
             habit
             of
             vnevident
             faith
             .
             Wherefore
             with
             better
             consonancy
             to
             former
             discussions
             ,
             and
             (
             if
             we
             be
             not
             in
             both
             mistaken
             )
             vnto
             the
             truth
             we
             may
             thus
             resolue
             the
             doubt
             proposed
             .
             The
             
               necessary
               existence
               of
               a
               God-head
               or
               supreame
               cause
               with
               the
               possibilitie
               of
               other
               things
               beleeved
               ,
               may
               be
               indefinitely
               knowne
               by
               light
               of
               Nature
               or
               demonstration
            
             ;
             but
             so
             much
             of
             these
             or
             any
             Article
             in
             this
             Creede
             contain'd
             ;
             as
             every
             Christian
             must
             beleeue
             ,
             or
             (
             which
             is
             all
             one
             )
             the
             exact
             forme
             of
             any
             one
             Articles
             entire
             truth
             ,
             can
             never
             be
             knowne
             by
             Art
             or
             Nature
             ,
             but
             onely
             by
             Gods
             word
             revealed
             ,
             or
             the
             internall
             testimony
             of
             his
             spirit
             refashioning
             his
             decayed
             image
             in
             mens
             hearts
             ,
             according
             to
             the
             patterne
             wherein
             they
             were
             first
             created
             .
             That
             the
             resurrection
             (
             though
             this
             truth
             to
             corrupt
             nature
             seemes
             most
             difficult
             )
             is
             not
             impossible
             ,
             yea
             that
             it
             is
             impossible
             there
             should
             not
             be
             a
             resurrection
             or
             iudgement
             after
             death
             ,
             may
             be
             demonstrated
             ;
             but
             that
             the
             wicked
             shall
             rise
             to
             torments
             ,
             the
             righteous
             to
             ioy
             &
             glory
             everlasting
             ,
             is
             a
             streame
             of
             life
             which
             naturally
             springs
             not
             within
             the
             circuit
             of
             the
             heavens
             ;
             it
             must
             be
             infused
             from
             aboue
             .
          
           
           
             3.
             
             The
             naturall
             man
             left
             to
             himselfe
             ,
             or
             vsing
             meere
             spectacles
             of
             art
             ,
             yea
             though
             admitted
             to
             the
             glasse
             of
             Gods
             word
             ,
             will
             alwayes
             in
             one
             point
             or
             other
             conceiue
             amisse
             of
             the
             Deitie
             ,
             and
             transforme
             the
             
               incorruptible
               nature
            
             into
             the
             similitude
             of
             corruption
             .
             Yet
             further
             ,
             admitting
             the
             naturall
             man
             might
             attaine
             vnto
             an
             exact
             modell
             or
             right
             proportion
             of
             faith
             ,
             and
             assent
             vnto
             the
             obiects
             themselues
             rightly
             conceived
             ,
             as
             evident
             and
             most
             certaine
             ,
             whilest
             their
             truth
             were
             oppugn'd
             onely
             by
             speculatiue
             contradiction
             :
             yet
             these
             perswasions
             would
             quickly
             vanish
             ,
             and
             his
             assent
             once
             assaulted
             with
             grievous
             tentations
             of
             the
             flesh
             ,
             or
             suggestions
             framed
             by
             Satan
             ,
             forthwith
             recoyle
             .
             Vnto
             every
             Article
             then
             in
             this
             Creede
             ,
             faith
             infused
             by
             the
             spirit
             of
             God
             ,
             is
             necessary
             in
             two
             respects
             .
             First
             ,
             for
             framing
             an
             entire
             exact
             forme
             of
             things
             beleeved
             .
             Secondly
             ,
             for
             quickning
             or
             fortifying
             our
             assent
             vnto
             them
             as
             good
             in
             the
             practise
             ,
             against
             all
             assaults
             of
             the
             Devill
             ,
             world
             ,
             or
             flesh
             .
             Or
             more
             briefly
             ;
             it
             is
             necessary
             both
             for
             refashioning
             and
             reviving
             the
             decayed
             image
             of
             God
             in
             our
             soules
             .
             Or
             ,
             to
             notifie
             the
             manner
             of
             our
             renovation
             by
             the
             manner
             of
             creation
             :
             the
             ingraffed
             notion
             is
             the
             matter
             or
             subiect
             ,
             out
             of
             which
             Gods
             spirit
             raiseth
             the
             right
             and
             entire
             frame
             of
             faith
             ,
             as
             it
             did
             the
             frame
             &
             fashion
             of
             this
             visible
             world
             out
             of
             that
             masse
             ,
             which
             was
             first
             without
             forme
             though
             created
             by
             him
             .
             The
             indefinite
             truth
             of
             this
             notion
             ,
             which
             is
             the
             subiect
             ,
             whereon
             (
             as
             the
             spirits
             instrument
             )
             we
             are
             to
             worke
             ,
             will
             better
             appeare
             from
             the
             consent
             of
             the
             Heathen
             :
             the
             originall
             of
             whose
             errours
             or
             misconceipts
             about
             the
             
               essence
               ,
               vnitie
            
             or
             
               nature
               of
               the
               God-head
            
             ,
             will
             direct
             vs
             for
             the
             right
             fashioning
             of
             his
             image
             in
             our selues
             .
          
           
           
             4.
             
             But
             as
             it
             is
             the
             safest
             course
             for
             any
             man
             ,
             to
             make
             tryall
             of
             his
             skill
             at
             foyles
             ,
             before
             he
             adventure
             to
             giue
             proofe
             of
             his
             valour
             at
             sharpe
             ▪
             so
             it
             will
             be
             behoouefull
             for
             vs
             in
             the
             next
             place
             to
             obserue
             the
             originall
             of
             misapprehensions
             or
             misleadings
             of
             the
             Imagination
             in
             matters
             ordinary
             and
             secular
             ,
             wherein
             errour
             is
             vsually
             greater
             than
             the
             losse
             ,
             that
             wee
             may
             be
             the
             better
             provided
             for
             preventing
             the
             like
             in
             matters
             sacred
             ,
             wherein
             errour
             is
             alwayes
             accompanied
             with
             danger
             ;
             wherein
             finally
             to
             loose
             the
             way
             is
             vtterly
             to
             loose
             our selues
             .
          
        
      
       
         
         
         
           SECTION
           .
           II.
           
        
         
           
             Conteyning
             the
             originall
             manner
             of
             right
             apprehensions
             ,
             and
             errours
             in
             matters
             naturall
             or
             morall
             .
          
        
         
           THough
           light
           of
           Nature
           and
           consent
           of
           Nations
           moued
           *
           Tully
           to
           that
           vndoubted
           acknowledgement
           of
           divine
           powers
           ,
           which
           wee
           mentioned
           before
           :
           yet
           when
           he
           came
           to
           discusse
           the
           nature
           of
           the
           Gods
           or
           God-head
           in
           particular
           ,
           the
           very
           multiplicitie
           of
           opinions
           in
           this
           argument
           caused
           him
           to
           reele
           and
           stagger
           .
           And
           had
           we
           no
           better
           guide
           then
           Nature
           to
           direct
           vs
           in
           this
           search
           ,
           the
           best
           of
           vs
           perhaps
           would
           quickly
           subcribe
           to
           his
           opinion
           in
           his
           Preface
           to
           that
           Treatise
           ;
           
             Non
             sumus
             ij
             ,
             quibus
             nihil
             ver●m
             esse
             videatur
             :
             sed
             ij
             ,
             qui
             omnibus
             veris
             falsa
             quedam
             adiuncta
             esse
             dicamus
             ,
             tanta
             similitudine
             ,
             vt
             i●
             ijs
             nulla
             insit
             certa
             iudicandi
             ,
             &
             assentiendi
             nota
             .
             &c.
             Wee
             are
             not
             of
             their
             opinion
             which
             thinke
             nothing
             is
             true
             ,
             but
             rather
             of
             theirs
             who
             thinke
             all
             truths
             haue
             some
             falsehoods
             annexed
             vnto
             them
             ,
             in
             such
             cunning
             and
             suteable
             disguise
             ,
             as
             there
             is
             scarce
             any
             certaine
             rule
             left
             for
             discerning
             the
             one
             from
             the
             other
             .
             &c.
             Cicero
             ad
             M
             :
             Brutum
             de
             natura
             Deorum
             .
             lib.
          
           1.
           
           To
           a
           meere
           naturall
           man
           or
           Philosopher
           ,
           it
           might
           well
           in
           the
           first
           place
           be
           questioned
           ,
           
           how
           he
           can
           possibly
           attaine
           by
           light
           of
           nature
           to
           any
           knowledge
           of
           things
           spirituall
           or
           imperceptible
           by
           sense
           .
        
         
           
             CHAPTER
             X.
             
          
           
             
               The
               severall
               opinions
               of
               Philosophers
               concerning
               the
               manner
               how
               Intellection
               is
               wrought
               or
               produced
               :
               what
               is
               to
               be
               thought
               of
               intelligible
               formes
               .
            
          
           
             1.
             
             TWo
             Maximes
             there
             be
             in
             our
             vulgar
             Philosophy
             ,
             which
             were
             they
             fully
             stretched
             according
             to
             that
             proprietie
             of
             speech
             ,
             wherein
             Maximes
             should
             be
             conceived
             ,
             would
             sound
             too
             harsh
             to
             ordinary
             experience
             to
             consort
             well
             with
             Philosophicall
             truth
             ;
             The
             one
             ,
             
               that
               our
               vnderstanding
               is
               Similis
               rasa
               tabula
               ,
               like
               to
               a
               plaine
               Table
               ,
               wherein
               nothing
               is
               ,
               but
               what
               you
               list
               ,
               may
               be
               written
               .
            
             The
             other
             consonant
             enough
             to
             this
             ;
             
               Nihil
               est
               intellectu
               ,
               quod
               non
               prius
               erat
               in
               sensu
               ,
               that
               the
               Intellectiue
               soule
               is
               like
               an
               emptie
               roome
               ,
               into
               which
               nothing
               can
               be
               admitted
               ,
               but
               what
               passeth
               first
               through
               the
               gates
               of
               sense
               .
            
             The
             necessary
             consequences
             of
             these
             Axioms
             ,
             were
             they
             true
             ,
             would
             be
             these
             .
             
               Wee
               can
               vnderstand
               nothing
               ,
               but
               what
               wee
               heare
               ,
               see
               ,
               smell
               ,
               touch
               ,
               or
               taste
               ,
               nothing
               otherwise
               than
               it
               appeares
               to
               these
               senses
               .
               Doth
               sense
               then
               bring
               vs
               in
               loue
               with
               vertue
               ?
               doth
               it
               make
               vs
               hate
               vice
               ?
               or
               is
               the
               shape
               of
               good
               and
               evill
               imprinted
               vpon
               our
               sight
               ,
               our
               hearing
               ,
               or
               other
               organ
               ?
               or
               how
               doe
               we
               gather
               the
               Sunne
               to
               be
               alwayes
               splendent
               ,
               though
               it
               appeare
               red
               ,
               or
               wanish
               in
               a
               foggle
               or
               duskie
               morning
               ,
               
               or
               in
               the
               night
               appeare
               not
               at
               all
               ?
            
             To
             say
             the
             Actiue
             vnderstanding
             doth
             refine
             the
             Phantasmes
             ,
             or
             representations
             made
             by
             the
             Sense
             from
             all
             materiall
             conditions
             annexed
             to
             them
             ,
             as
             drosse
             to
             mettall
             ;
             as
             it
             no
             way
             meetes
             with
             the
             former
             ,
             so
             neither
             can
             it
             fully
             put
             off
             the
             latter
             obiected
             inconvenience
             .
             The
             reply
             it self
             ,
             were
             it
             tryed
             by
             the
             touch
             as
             accurately
             as
             some
             haue
             done
             it
             ,
             hath
             no
             fundamentall
             soliditie
             of
             pure
             Philosophicall
             truth
             ,
             to
             cōmend
             it
             vnto
             forraigners
             ,
             but
             a
             bare
             stamp
             of
             artificiall
             language
             ,
             current
             onely
             by
             compact
             in
             the
             *
             Latine
             schooles
             ,
             as
             brasse
             or
             leather
             tokens
             are
             in
             some
             particular
             places
             .
             The
             very
             inscription
             it selfe
             would
             be
             misliked
             in
             Greece
             or
             Athens
             ,
             which
             never
             admitted
             any
             intelligible
             formes
             representatiue
             .
             Let
             such
             as
             haue
             coyned
             them
             ,
             tell
             vs
             how
             they
             should
             be
             instampt
             vpō
             our
             vnderstandings
             by
             the
             Phantasmes
             after
             the
             same
             maner
             ,
             that
             the
             Phantasmes
             are
             imprinted
             vpon
             the
             senses
             by
             sensible
             obiects
             ?
             so
             should
             the
             vnderstanding
             be
             a
             facultie
             as
             meerely
             passiue
             and
             brutish
             as
             sense
             ,
             and
             the
             obiect
             of
             sense
             should
             be
             the
             principall
             agent
             in
             this
             worke
             .
             It
             is
             true
             (
             at
             least
             in
             our
             first
             contemplations
             )
             (
             though
             denied
             by
             *
             Aristotelian
             Interpreters
             of
             best
             note
             to
             be
             necessary
             in
             perfect
             Contemplators
             ,
             )
             that
             as
             there
             is
             no
             actuall
             sight
             or
             vision
             but
             by
             beholding
             colours
             ,
             so
             
               non
               intelligimus
               nisi
               speculando
               phantasmata
            
             ,
             wee
             actually
             vnderstand
             not
             ,
             but
             whiles
             wee
             speculate
             the
             Phantasmes
             .
             Yet
             hence
             it
             followeth
             not
             ,
             that
             as
             vision
             ,
             so
             intellection
             should
             be
             accomplished
             by
             intromission
             of
             the
             refined
             phantasmes
             into
             the
             vnderstanding
             ,
             but
             rather
             by
             extromission
             of
             the
             intellectiue
             raies
             or
             beames
             into
             the
             Phantasie
             .
             Not
             altogether
             averse
             from
             this
             opinion
             
             is
             an
             acute
             Schoolemans
             Interpretation
             of
             the
             former
             Axiom
             ;
             
               Intellectum
               conuerti
               ad
               phantasmata
               nihil
               aliud
               est
               ,
               quam
               mouere
               imaginationem
               ad
               formationē
               Phantasmatum
               .
               Forrariensis
               in
               cap.
            
             65.
             
             
               Aq
               contra
               Gentes
            
             .
             Admitting
             then
             the
             actiue
             vnderstanding
             doe
             irradiate
             ,
             agitate
             ,
             divide
             ,
             and
             compose
             the
             phantasmes
             ,
             I
             would
             demand
             whether
             it
             know
             the
             things
             represented
             before
             it
             behold
             their
             representations
             in
             the
             phantasie
             ?
             If
             it
             knew
             them
             before
             ,
             it
             had
             somewhat
             in
             it selfe
             which
             was
             not
             commended
             to
             it
             by
             sense
             .
             Or
             i●
             no
             vnderstanding
             be
             gotten
             but
             by
             impression
             of
             extracted
             phantasmes
             or
             
               intelligible
               formes
            
             vpon
             the
             
               passiue
               vnderstanding
            
             :
             seeing
             this
             extraction
             is
             wrought
             in
             the
             phantasie
             ,
             the
             vnderstanding
             should
             know
             no
             more
             than
             the
             phantasie
             doth
             ,
             because
             it
             hath
             nothing
             in
             it
             which
             was
             not
             first
             in
             the
             phantasie
             illuminated
             by
             the
             actiue
             vnderstanding
             :
             nor
             could
             it
             euer
             reiect
             any
             information
             given
             in
             by
             the
             phantasie
             thus
             inlightned
             (
             as
             is
             supposed
             )
             by
             the
             noblest
             facultie
             of
             the
             reasonable
             Soule
             .
          
           
             2.
             
             *
             Others
             there
             be
             who
             haue
             well
             refuted
             all
             
               intelligible
               formes
            
             ,
             or
             impressions
             of
             
               abstract
               Phantasmes
            
             vpon
             the
             vnderstanding
             ,
             which
             neverthelesse
             by
             going
             too
             farre
             against
             
               Platonicall
               Ideas
            
             ,
             or
             notions
             imprinted
             by
             nature
             ,
             haue
             made
             their
             owne
             opinion
             (
             otherwise
             allowable
             )
             obnoxious
             to
             the
             former
             inconveniences
             .
             Actuall
             Intellection
             or
             vnderstanding
             (
             to
             their
             apprehensions
             )
             consists
             wholy
             in
             the
             true
             imitation
             of
             things
             presented
             ,
             and
             then
             we
             are
             said
             to
             vnderstand
             ,
             when
             the
             reasonable
             soule
             ,
             Proteus-like
             transformes
             herselfe
             into
             new
             similitudes
             ;
             not
             when
             it
             puts
             on
             their
             forme
             ,
             as
             it
             were
             alreadie
             made
             fit
             for
             
             her
             ,
             by
             the
             actiue
             vnderstanding
             and
             the
             phantasie
             .
             All
             this
             being
             granted
             ,
             the
             former
             difficulties
             full
             remaine
             :
             first
             ,
             how
             we
             should
             rightly
             vnderstand
             the
             materiall
             entities
             never
             presented
             by
             sense
             :
             secondly
             ,
             how
             the
             reasonable
             soule
             should
             make
             vndoubted
             triall
             ,
             whether
             her
             own
             imitations
             of
             what
             sense
             presents
             vnto
             her
             ,
             be
             exact
             and
             true
             .
             The
             great
             Philosopher
             himselfe
             ,
             from
             whose
             discourses
             the
             former
             broken
             Axioms
             are
             borrowed
             ,
             graunts
             that
             brute
             beasts
             haue
             no
             sense
             or
             apprehensions
             of
             their
             sensitiue
             functions
             ,
             although
             they
             haue
             oftimes
             a
             more
             liuely
             sense
             of
             externall
             obiects
             than
             man
             hath
             ;
             it
             is
             then
             mans
             peculiar
             to
             haue
             a
             true
             sense
             and
             iudgement
             of
             all
             his
             own
             functions
             ,
             whether
             sensitiue
             or
             intellectiue
             .
             This
             reflexed
             apprehensions
             or
             revise
             whether
             of
             sensitiue
             impressions
             or
             intellectuall
             functions
             excited
             by
             them
             ,
             necessarily
             supposeth
             some
             rule
             or
             copy
             pre-existent
             ,
             by
             which
             their
             examination
             should
             be
             tryed
             .
             Imposble
             it
             is
             ,
             this
             rule
             or
             copie
             should
             be
             taken
             from
             sense
             ,
             or
             any
             actuall
             intellection
             by
             sense
             occasioned
             ;
             both
             these
             being
             to
             be
             ruled
             or
             examined
             by
             it
             .
             
               Regula
               autem
               est
               prior
               regulata
            
             .
          
        
         
           
             CHAP.
             XI
             .
          
           
             
               How
               farre
               Platoes
               opinion
               may
               be
               admitted
               ,
               that
               all
               Knowledge
               is
               but
               a
               kind
               of
               reminiscence
               ,
               or
               calling
               that
               to
               minde
               which
               was
               in
               some
               sort
               knowne
               before
               .
            
          
           
             1.
             
             PLATOES
             opinion
             (
             that
             all
             acquired
             science
             is
             but
             a
             kind
             of
             reminisence
             )
             though
             it
             suppose
             a
             grosse
             error
             ,
             is
             not
             altogether
             so
             erroneous
             ,
             but
             that
             it
             may
             lead
             vs
             vnto
             that
             truth
             ,
             from
             whose
             misapprehension
             happily
             
             it
             first
             sprung
             .
             That
             our
             soules
             whiles
             they
             liued
             (
             as
             he
             supposed
             long
             time
             they
             did
             )
             a
             single
             celestiall
             life
             ,
             should
             be
             plentifully
             furnisht
             with
             all
             manner
             of
             knowledge
             ,
             but
             instantly
             loose
             all
             by
             matching
             with
             these
             harlotrie
             bodies
             ;
             was
             a
             conceit
             more
             wittie
             in
             him
             ,
             than
             warrantable
             in
             vs
             ,
             vnto
             whom
             God
             hath
             revealed
             the
             true
             reason
             of
             that
             Probleme
             ;
             the
             desire
             of
             whose
             resolutiō
             enforced
             him
             to
             this
             supposall
             of
             the
             Soules
             existence
             before
             the
             bodie
             .
             More
             divine
             wee
             know
             by
             much
             then
             Plato
             could
             imagine
             any
             ,
             was
             that
             knowledge
             wherewith
             our
             first
             Parents
             soule
             though
             concreated
             with
             his
             bodie
             ,
             was
             instamped
             .
             Not
             Aristotle
             himselfe
             ,
             with
             the
             helpe
             of
             all
             the
             Philosophers
             which
             had
             gone
             before
             him
             ,
             not
             after
             his
             laborious
             workes
             
               de
               Hist
               .
               animal
            
             .
             could
             so
             readily
             haue
             invented
             names
             for
             living
             creatures
             ,
             so
             well
             expressing
             their
             seuerall
             natures
             ,
             as
             Adam
             (
             not
             a
             full
             day
             old
             )
             gaue
             them
             at
             their
             first
             appearance
             .
             Such
             notwithstanding
             as
             his
             was
             ,
             might
             our
             knowledge
             of
             all
             things
             haue
             beene
             ,
             vnlesse
             his
             fall
             ,
             by
             Gods
             iust
             iudgement
             had
             beene
             our
             ruine
             .
             That
             oblivion
             then
             or
             obstupefaction
             wherein
             our
             soules
             as
             Plato
             dreames
             ,
             are
             miserably
             drencht
             by
             their
             delapse
             into
             these
             bodily
             sinks
             of
             corruption
             ,
             wee
             may
             more
             truely
             deriue
             from
             that
             pollution
             which
             we
             naturally
             draw
             from
             our
             first
             Parents
             ;
             wherewith
             our
             soules
             at
             first
             commixture
             with
             our
             bodies
             are
             no
             lesse
             soiled
             ,
             the
             characters
             of
             truth
             imprinted
             in
             them
             ,
             no
             lesse
             obliterated
             ,
             then
             if
             they
             had
             beene
             perpetually
             soakt
             in
             them
             ,
             since
             the
             first
             creation
             .
             All
             of
             vs
             by
             nature
             seeke
             after
             knowledge
             ,
             as
             an
             inheritance
             whereto
             we
             thinke
             we
             haue
             iust
             title
             ,
             and
             auncient
             copies
             (
             could
             we
             reade
             them
             )
             of
             
             the
             originall
             evidences
             which
             our
             auncestors
             sometimes
             had
             .
          
           
             2.
             
             For
             what
             should
             impell
             vs
             to
             this
             sollicitous
             search
             ,
             no
             humane
             wit
             can
             divine
             ,
             vnlesse
             we
             graunt
             some
             such
             reliques
             or
             fragments
             of
             vniversall
             truth
             ,
             once
             had
             but
             now
             lost
             ,
             to
             reside
             yet
             in
             our
             collapsed
             natures
             ,
             as
             oftimes
             runne
             in
             our
             thoughts
             ,
             whiles
             surprised
             with
             oblivion
             of
             some
             particulars
             which
             we
             much
             desire
             to
             call
             to
             minde
             .
             As
             wee
             cannot
             call
             ought
             to
             minde
             which
             we
             haue
             not
             actually
             and
             expresly
             knowne
             before
             :
             so
             is
             it
             impossible
             wee
             should
             certainly
             know
             any
             things
             actually
             or
             expresly
             whose
             notion
             or
             Character
             was
             not
             in
             some
             sort
             formerly
             imprinted
             in
             our
             intellectiue
             facultie
             .
             
               Remembrance
               ,
               knowledge
            
             ,
             (
             expresse
             or
             actuall
             )
             and
             these
             
               ingraffed
               notions
            
             ,
             differ
             onely
             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
             expresse
             or
             acquired
             ,
             cannot
             but
             proceede
             from
             knowledge
             pre-existent
             ,
             not
             acquired
             or
             expresse
             ,
             but
             implanted
             &
             vnapprehended
             .
             And
             as
             remembrance
             is
             but
             a
             reiteration
             of
             actuall
             knowledge
             :
             so
             is
             actuall
             knowledge
             but
             an
             apprehension
             of
             imprinted
             notions
             pre-existent
             ,
             though
             latent
             .
             These
             two
             parts
             of
             Platoes
             assertion
             we
             must
             admit
             as
             absolutely
             true
             .
             First
             ,
             We
             can
             vnderstand
             nothing
             without
             vs
             but
             by
             recourse
             vnto
             these
             Ideall
             notions
             which
             are
             within
             vs
             ,
             not
             abstracted
             ,
             or
             severed
             from
             vs
             ,
             as
             he
             is
             wrongfully
             charged
             to
             haue
             taught
             .
             Secondly
             ,
             As
             for
             a
             Master
             to
             seeke
             his
             fugitiue
             servant
             amongst
             a
             multitude
             were
             vaine
             ,
             vnlesse
             he
             had
             some
             pre-notions
             ,
             markes
             ,
             or
             notice
             
             of
             his
             shape
             or
             favour
             ,
             or
             carried
             some
             picture
             drawne
             by
             others
             to
             compare
             with
             his
             face
             never
             seene
             by
             him
             before
             :
             so
             for
             vs
             to
             seeke
             the
             knowledge
             of
             any
             matters
             before
             vnknowne
             ,
             vnlesse
             we
             had
             some
             modell
             or
             character
             of
             them
             framed
             by
             nature
             ,
             would
             be
             altogether
             as
             bootlesse
             .
             Those
             Ideall
             notions
             whereof
             this
             Philosopher
             and
             his
             followers
             so
             much
             speake
             ,
             are
             in
             true
             Divinitie
             the
             prints
             or
             characters
             of
             truth
             ingraven
             vpon
             our
             soules
             by
             the
             finger
             of
             our
             Creator
             .
             And
             so
             many
             of
             these
             prints
             or
             reliques
             of
             divine
             impressions
             ,
             as
             wee
             can
             distinctly
             hunt
             out
             ,
             or
             discover
             ,
             so
             much
             of
             Gods
             image
             is
             renued
             in
             vs.
             
          
        
         
           
             CHAP.
             XII
             .
          
           
             
               After
               what
               manner
               the
               Ideall
               or
               ingraffed
               Notions
               are
               in
               the
               soule
               .
            
          
           
             1.
             
             THe
             difficulties
             whose
             accurate
             discussion
             would
             cleare
             this
             whole
             businesse
             ,
             are
             especially
             two
             :
             first
             ,
             the
             manner
             of
             these
             notions
             inherence
             or
             implantations
             in
             our
             soules
             .
             Secondly
             ,
             by
             what
             meanes
             their
             distinct
             notice
             or
             apprehensions
             are
             suggested
             .
             Their
             opinion
             which
             thinke
             these
             characters
             (
             though
             latent
             )
             should
             be
             in
             our
             soules
             after
             the
             same
             manner
             as
             Letters
             written
             with
             the
             iuice
             of
             Onions
             ,
             are
             in
             paper
             (
             though
             not
             legible
             )
             admitteth
             some
             difficultie
             .
             For
             were
             they
             so
             distinct
             &
             well
             severed
             in
             the
             soule
             ,
             though
             not
             apparant
             ;
             error
             would
             not
             be
             so
             ri●e
             when
             they
             appeare
             ,
             nor
             should
             the
             sense
             delude
             the
             vnderstanding
             with
             such
             false
             shewes
             or
             resemblances
             as
             it
             often
             obtrudes
             
             vnto
             it
             :
             the
             flesh
             could
             not
             intice
             the
             spirit
             to
             embrace
             that
             for
             an
             vndoubted
             and
             inestimable
             good
             which
             hath
             lesse
             similitude
             with
             true
             felicitie
             ,
             then
             a
             Cloud
             with
             Iuno
             .
             The
             favorers
             of
             the
             former
             opinion
             would
             perhaps
             replie
             ,
             that
             the
             manner
             of
             the
             inherence
             of
             intellectuall
             characters
             in
             the
             soule
             might
             in
             some
             sort
             be
             such
             as
             hath
             beene
             said
             ,
             though
             they
             be
             often
             mutually
             diffused
             one
             through
             another
             ,
             as
             if
             two
             should
             write
             with
             the
             iuice
             of
             Onions
             vpon
             the
             same
             paper
             ,
             the
             one
             not
             knowing
             what
             or
             where
             the
             other
             had
             written
             ;
             or
             that
             their
             fashion
             by
             the
             soules
             too
             deepe
             immersion
             in
             this
             fluxible
             matter
             might
             be
             so
             soiled
             ,
             that
             they
             could
             not
             be
             read
             ,
             but
             by
             confused
             coniectures
             ,
             as
             letters
             written
             in
             moist
             paper
             ;
             or
             it
             may
             be
             a
             Platonicke
             would
             require
             some
             chimicall
             purification
             of
             the
             soule
             vnto
             the
             extraction
             of
             the
             distinct
             and
             proper
             idea
             of
             truth
             :
             how
             ever
             it
             be
             ,
             it
             is
             an
             error
             common
             to
             him
             and
             some
             Divines
             ,
             but
             very
             inconsequent
             to
             other
             points
             of
             both
             their
             doctrines
             ,
             that
             the
             soule
             of
             Man
             though
             truly
             immortall
             should
             be
             of
             the
             same
             nature
             with
             angelicall
             substances
             ,
             which
             are
             neither
             apt
             physically
             to
             informe
             bodies
             ,
             nor
             to
             participate
             of
             their
             infirmities
             ,
             or
             to
             loose
             their
             first
             naturall
             light
             ,
             although
             they
             were
             imprisoned
             or
             confined
             within
             them
             .
          
           
             2.
             
             More
             pertinently
             to
             the
             point
             proposed
             it
             may
             be
             questioned
             whether
             every
             specificall
             nature
             ,
             which
             we
             vnderstand
             or
             know
             ,
             haue
             a
             distinct
             and
             severall
             character
             answering
             to
             it
             in
             the
             soule
             .
             Or
             whether
             the
             fabricke
             or
             compositure
             of
             the
             vnderstanding
             it selfe
             includes
             onely
             such
             a
             vertuall
             similitude
             to
             the
             formes
             or
             essences
             of
             all
             things
             ;
             as
             the
             organ
             of
             every
             sensitiue
             
             facultie
             doe
             to
             all
             the
             proper
             obiects
             thereto
             belonging
             .
             The
             perception
             or
             representation
             of
             greene
             colours
             is
             not
             (
             I
             take
             it
             )
             made
             vpon
             any
             one
             part
             of
             the
             eye
             whose
             constitution
             hath
             more
             particular
             affinitie
             with
             greene
             then
             with
             blew
             or
             red
             :
             but
             the
             whole
             humour
             wherein
             vision
             is
             made
             ,
             being
             homogeneall
             ,
             hath
             not
             colour
             in
             it
             actually
             ;
             is
             not
             more
             inclined
             to
             one
             then
             to
             another
             ;
             framed
             of
             purpose
             as
             an
             Aequilibrium
             or
             indifferent
             receptacle
             of
             all
             impressions
             in
             that
             kinde
             ;
             as
             apt
             ,
             according
             to
             every
             part
             as
             any
             ,
             to
             receiue
             the
             shape
             or
             image
             of
             any
             one
             colour
             as
             another
             .
             Nor
             doth
             the
             
               common
               sense
            
             perceiue
             sounds
             and
             colours
             by
             two
             Heterogeneall
             parts
             ,
             whereof
             the
             one
             doth
             better
             symbolize
             with
             hearing
             ,
             the
             other
             with
             sight
             :
             rather
             the
             internall
             constitution
             of
             this
             facultie
             includes
             an
             Homogeneall
             aequabilitie
             of
             affinitie
             vnto
             both
             these
             senses
             .
          
           
             3.
             
             The
             soule
             of
             man
             being
             created
             after
             the
             image
             of
             God
             (
             in
             whom
             are
             all
             things
             )
             though
             of
             an
             indiuisible
             and
             immortall
             nature
             ,
             hath
             notwithstanding
             such
             a
             vertuall
             similitude
             of
             all
             things
             as
             the
             eye
             hath
             of
             colours
             ,
             the
             eare
             of
             sounds
             ,
             or
             the
             
               common
               sense
            
             of
             these
             &
             other
             sensibles
             ,
             woouen
             by
             the
             finger
             of
             God
             in
             its
             essentiall
             constitution
             ,
             or
             internall
             indissoluble
             temper
             .
             Out
             of
             mixt
             bodies
             are
             drawne
             by
             art
             Quintessences
             ,
             whose
             substances
             (
             though
             subtile
             and
             homogeneall
             )
             vertually
             containe
             the
             force
             or
             efficacy
             of
             many
             ingredients
             .
             The
             same
             proportions
             which
             these
             Quintessences
             haue
             to
             their
             materialls
             ,
             hath
             the
             soule
             of
             man
             to
             all
             sensible
             creatures
             ,
             of
             which
             it
             is
             the
             pure
             extract
             or
             perfection
             ,
             in
             nature
             and
             essentiall
             qualities
             more
             resembling
             celestiall
             then
             subluminary
             substances
             ,
             
             albeit
             vertually
             including
             as
             great
             affinitie
             to
             sublunaries
             as
             spirits
             or
             Quintessences
             doe
             to
             their
             compounds
             out
             of
             which
             they
             were
             extracted
             .
             From
             this
             vertuall
             similitude
             which
             our
             soules
             haue
             with
             all
             things
             ,
             springs
             our
             eager
             thirst
             after
             knowledge
             ,
             which
             is
             but
             a
             desire
             of
             intimate
             and
             intire
             acquaintance
             with
             their
             nature
             and
             properties
             ;
             besides
             which
             meanes
             ,
             there
             is
             in
             truth
             no
             other
             possible
             for
             them
             to
             come
             acquainted
             with
             themselues
             .
             The
             more
             they
             vnderstand
             of
             other
             things
             ,
             the
             better
             they
             vnderstand
             themselues
             .
             Hence
             saith
             the
             Philosopher
             ,
             
               Intellectus
               cum
               factus
               fuerit
               omnia
               ,
               intelligit
               seipsum
               ,
               When
               the
               vnderstanding
               is
               made
               all
               things
               ,
               it
               vnderstands
               it selfe
               .
            
             Nor
             could
             we
             take
             delight
             in
             the
             knowledge
             of
             any
             thing
             ,
             vnlesse
             in
             knowing
             it
             the
             soule
             did
             know
             it selfe
             ,
             and
             become
             more
             intimate
             with
             it selfe
             .
             It
             is
             as
             truely
             said
             optimus
             ,
             as
             
               proximus
               quisque
               sibi
            
             ,
             nothing
             could
             desire
             its
             owne
             preservation
             most
             ,
             vnlesse
             its
             owne
             entitie
             were
             to
             it selfe
             the
             best
             ,
             and
             most
             to
             be
             desired
             ,
             if
             it
             knew
             rightly
             how
             to
             enioy
             it selfe
             .
             The
             reason
             why
             
               Simile
               gaudet
               simili
            
             ,
             is
             because
             the
             actuall
             sympathie
             which
             mutually
             ariseth
             from
             presence
             of
             like
             natures
             in
             creatures
             sensible
             or
             reasonable
             ,
             causeth
             their
             seuerall
             identities
             to
             reflect
             vpon
             themselues
             ,
             and
             each
             as
             it
             were
             to
             perfuse
             it selfe
             with
             its
             owne
             goodnesse
             ,
             which
             it
             liketh
             best
             ,
             but
             whereof
             ,
             without
             such
             mutuall
             provocations
             it
             was
             vnapprehensiue
             or
             vncapable
             ;
             nothing
             can
             rightly
             ioy
             but
             in
             the
             right
             fruition
             or
             enioyment
             of
             it selfe
             .
             Sense
             which
             is
             the
             foundation
             of
             pleasure
             ,
             is
             but
             a
             redoubling
             of
             the
             sensitiue
             qualitie
             or
             temper
             vpon
             it selfe
             .
             Touch
             is
             but
             an
             apprehension
             or
             feeling
             of
             its
             owne
             tactike
             
             qualities
             ,
             being
             actually
             moved
             by
             other
             of
             the
             same
             kinde
             .
             If
             this
             motion
             be
             according
             to
             nature
             ,
             it
             is
             pleasant
             ,
             and
             this
             pleasure
             is
             but
             a
             reflection
             of
             the
             mo●ue
             facultie
             vpon
             it selfe
             ,
             or
             motions
             fruition
             of
             it selfe
             .
             The
             delight
             in
             like
             manner
             which
             we
             reape
             from
             contemplation
             ,
             is
             but
             a
             reflection
             of
             these
             vertuall
             Idaeas
             or
             internall
             characters
             ,
             which
             are
             instampt
             vpon
             the
             very
             substance
             of
             the
             soule
             ,
             as
             the
             colour
             of
             fire
             is
             in
             blades
             newly
             come
             out
             of
             the
             forge
             .
             The
             divine
             nature
             hath
             fulnesse
             of
             ioy
             in
             himselfe
             and
             of
             himselfe
             ,
             being
             all-sufficient
             to
             contemplate
             and
             intirely
             to
             enioy
             his
             owne
             infinite
             goodnesse
             ,
             without
             any
             externalls
             to
             caule
             or
             occasion
             such
             reflection
             as
             we
             neede
             .
             The
             Angelicall
             natures
             can
             thus
             likewise
             reflect
             vpon
             themselues
             and
             enioy
             as
             much
             felicitie
             as
             they
             contemplate
             of
             their
             owne
             entitie
             ,
             both
             which
             they
             haue
             from
             and
             in
             their
             Creator
             .
             The
             soule
             of
             man
             in
             as
             much
             as
             it
             hath
             some
             reliques
             of
             Gods
             image
             in
             it
             ,
             must
             needes
             haue
             some
             seedes
             of
             morall
             ,
             besides
             transcendentall
             goodnesse
             ,
             neither
             of
             which
             it
             can
             of
             it selfe
             inioy
             ,
             because
             not
             able
             to
             reflect
             vpon
             it selfe
             ,
             or
             contemplate
             the
             seedes
             of
             truth
             and
             goodnesse
             imprinted
             in
             it
             ,
             without
             the
             helpe
             of
             some
             externalls
             sympathizing
             with
             them
             &
             provoking
             them
             to
             make
             some
             Crisis
             of
             their
             owne
             inherence
             .
             All
             the
             felicitie
             any
             nature
             is
             capable
             of
             ,
             is
             the
             entire
             vncumbred
             fruition
             of
             its
             totall
             entitie
             ;
             the
             onely
             meanes
             of
             mans
             fruition
             of
             himselfe
             or
             of
             his
             owne
             soule
             ,
             is
             his
             knowledge
             .
             The
             full
             measure
             then
             of
             mans
             felicitie
             must
             consist
             in
             the
             mutuall
             penetrations
             &
             embracements
             of
             entitie
             and
             knowledge
             ;
             when
             these
             be
             thus
             intimately
             and
             exactly
             commensurable
             according
             to
             every
             degree
             
             of
             diuisibilitie
             which
             either
             of
             them
             hath
             ,
             there
             can
             be
             no
             more
             addition
             of
             delight
             to
             the
             humane
             nature
             ,
             than
             of
             water
             to
             a
             vessell
             full
             to
             the
             brimme
             .
             And
             seeing
             as
             well
             our
             entitie
             as
             knowledge
             doth
             essentially
             and
             intirely
             depend
             on
             God
             ,
             it
             is
             impossible
             our
             ioyes
             should
             be
             full
             ,
             vntill
             we
             see
             him
             ,
             and
             our selues
             in
             him
             .
             In
             this
             life
             as
             we
             know
             ,
             so
             are
             we
             happie
             but
             in
             part
             ,
             or
             rather
             
               in
               spe
            
             not
             
               in
               re
            
             ,
             when
             we
             shall
             know
             as
             we
             are
             knowne
             ,
             we
             shall
             be
             wholly
             and
             fully
             happy
             .
             In
             the
             meane
             time
             to
             bring
             our
             soules
             acquainted
             with
             other
             of
             Gods
             workes
             ,
             or
             themselues
             wherein
             they
             see
             him
             darkly
             as
             in
             a
             glasse
             ,
             the
             helpe
             or
             ministery
             of
             sensitiue
             informations
             is
             alway
             or
             to
             most
             men
             necessary
             .
             For
             as
             a
             cunning
             architect
             may
             contriue
             the
             exact
             frame
             of
             a
             pallace
             ,
             or
             a
             Geographer
             the
             proportion
             or
             fashion
             of
             a
             Country
             in
             his
             phantasie
             ,
             and
             yet
             cannot
             expresse
             the
             true
             conceit
             of
             either
             vnto
             others
             but
             by
             some
             visible
             Mappe
             or
             Modell
             :
             so
             although
             the
             intellectiue
             soule
             beare
             the
             exact
             similitude
             of
             all
             things
             imprinted
             in
             its
             substance
             ,
             yet
             is
             it
             not
             able
             to
             expresse
             or
             represent
             it
             to
             it selfe
             ,
             but
             by
             sensitiue
             formes
             or
             phantasmes
             ,
             whose
             representation
             sometimes
             please
             ,
             sometimes
             dislike
             this
             supreame
             facultie
             ,
             as
             the
             apprentice
             his
             workmanship
             oftimes
             doth
             his
             Master
             ,
             because
             not
             conformable
             to
             that
             artificiall
             idaea
             which
             he
             hath
             in
             his
             phantasie
             .
             Nor
             can
             it
             any
             way
             disparage
             this
             similitude
             that
             the
             architect
             ,
             and
             he
             to
             whom
             the
             representation
             is
             made
             ,
             are
             two
             divers
             parties
             ;
             for
             so
             the
             intellectual
             soule
             ,
             though
             but
             one
             in
             the
             worke
             of
             vnderstanding
             ,
             vndergoes
             two
             
               parts
               ;
               one
            
             to
             represent
             ,
             another
             to
             iudge
             of
             the
             representation
             ;
             the
             latter
             is
             wholly
             its
             owne
             .
             In
             performing
             
             the
             former
             it
             alwayes
             vseth
             the
             helpe
             and
             ministery
             of
             sense
             .
             We
             may
             conclude
             then
             as
             we
             began
             ;
             
               It
               is
               impossible
               the
               vnderstāding
               should
               be
               displeased
               with
               any
               sensitiue
               representation
               ,
               or
               censure
               of
               their
               suggestions
               ,
               either
               as
               false
               or
               vnperfect
               ,
               vnlesse
               it
               had
               some
               ideall
               rule
               or
               copie
               pre●●xistent
               ,
               from
               which
               the
               disproued
               representations
               doe
               varie
               .
            
             Although
             it
             cannot
             apprehend
             this
             copie
             distinctly
             ,
             or
             discerne
             the
             true
             figure
             of
             its
             owne
             idaea
             ,
             vntill
             it
             light
             vpon
             some
             phantasme
             ,
             or
             sensible
             modell
             ,
             that
             may
             exactly
             fit
             or
             cause
             it
             reflect
             vpon
             it selfe
             .
             Thus
             by
             touching
             the
             former
             difficultie
             as
             neerly
             and
             closely
             as
             we
             could
             ,
             and
             this
             Treatise
             would
             permit
             ,
             we
             haue
             beene
             enforced
             in
             a
             manner
             to
             grate
             vpon
             the
             second
             which
             now
             presents
             it selfe
             to
             more
             particular
             and
             full
             discussion
             .
          
        
         
           
             CHAP.
             XIII
             .
          
           
             
               Of
               the
               office
               or
               service
               which
               the
               Phantasie
               performes
               vnto
               the
               actiue
               vnderstanding
               or
               contemplatiue
               facultie
               ,
               for
               the
               right
               apprehension
               or
               discernement
               of
               truths
               specially
               vnsensible
               .
            
          
           
             1.
             
             THe
             
               Aristotelian
               Maxime
               ,
               Non
               intelligimus
               nisi
               speculando
               phantasmata
               ,
               Wee
               doe
               not
               actually
               and
               distinctly
               vnderstand
               ,
               but
               by
               speculation
               of
               Phantasmes
            
             ;
             no
             Platonicke
             ,
             I
             take
             it
             ,
             would
             deny
             ,
             but
             whether
             the
             Phantasmes
             rowse
             or
             start
             the
             latent
             notions
             ,
             or
             rather
             be
             stirred
             or
             rowsed
             themselues
             by
             the
             necessary
             cōnexion
             which
             the
             phantasie
             hath
             with
             the
             vnderstanding
             ,
             thus
             seeking
             to
             expresse
             or
             figure
             its
             owne
             indefinite
             conceits
             ,
             is
             questioned
             
             by
             some
             which
             deny
             all
             effluxions
             from
             obiects
             sensible
             ,
             or
             at
             least
             all
             permanent
             impressions
             of
             their
             formes
             ,
             or
             images
             vpon
             the
             organs
             of
             sense
             .
             Whiles
             sensible
             obiects
             (
             for
             example
             ,
             colours
             )
             are
             present
             ,
             they
             grant
             a
             resultance
             of
             such
             a
             forme
             or
             stampe
             of
             them
             in
             the
             eye
             ,
             as
             the
             seale
             imprinteth
             in
             the
             wax
             ,
             which
             notwithstanding
             straight
             way
             vanisheth
             with
             the
             removall
             of
             the
             obiect
             ,
             onely
             the
             sensitiue
             facultie
             (
             in
             their
             Philosophy
             )
             being
             thus
             farre
             acquainted
             with
             them
             ,
             can
             transforme
             it selfe
             at
             its
             pleasure
             into
             the
             same
             likenesse
             againe
             ,
             as
             a
             cunning
             Actor
             can
             imitate
             any
             mans
             motions
             ,
             speech
             ,
             or
             gesture
             ,
             whom
             he
             hath
             heard
             or
             seene
             ,
             and
             the
             more
             he
             converseth
             with
             him
             ,
             the
             better
             will
             his
             imitation
             be
             .
             This
             manner
             of
             producing
             phantasmes
             I
             must
             confesse
             is
             most
             agreeable
             to
             the
             vsuall
             manner
             of
             producing
             effects
             more
             reall
             ,
             which
             haue
             no
             sensible
             forme
             or
             shape
             .
             Thus
             when
             one
             yeawnes
             ,
             another
             yeawnes
             ,
             and
             many
             motions
             begun
             in
             one
             ,
             excite
             the
             like
             in
             others
             ,
             not
             by
             impressions
             of
             their
             formes
             ,
             but
             by
             meere
             imitation
             .
             The
             bloud
             of
             many
             beasts
             will
             rise
             at
             the
             sight
             of
             red
             colours
             ,
             whose
             formes
             or
             images
             cannot
             be
             imprinted
             vpon
             it
             ,
             because
             more
             red
             than
             they
             .
             But
             bloud
             ,
             being
             like
             them
             ,
             it
             is
             excited
             by
             their
             presence
             or
             representation
             made
             in
             the
             eye
             ;
             and
             so
             may
             this
             forme
             ,
             or
             representation
             it selfe
             be
             onely
             excited
             by
             the
             presence
             of
             the
             reall
             obiect
             .
             In
             like
             manner
             may
             the
             actuall
             motion
             or
             representation
             of
             the
             phantasme
             ,
             excite
             the
             intellectuall
             notion
             answering
             to
             it
             .
             For
             ,
             the
             intellectuall
             facultie
             ,
             being
             more
             actiue
             then
             sense
             ,
             may
             from
             the
             vertuall
             similitude
             which
             it
             hath
             with
             all
             things
             ,
             put
             on
             the
             actuall
             shape
             of
             any
             which
             shall
             be
             
             represented
             ,
             or
             suggested
             to
             it
             .
             The
             manner
             we
             may
             conceiue
             to
             be
             such
             as
             if
             the
             eye
             could
             represent
             any
             colour
             being
             once
             named
             ,
             without
             the
             presence
             of
             a
             reall
             obiect
             .
             By
             this
             declaration
             we
             may
             conceiue
             how
             the
             phantasmes
             doe
             raise
             a
             conceit
             of
             an
             higher
             or
             different
             nature
             ,
             then
             they
             formally
             represent
             .
             As
             red
             colours
             doe
             not
             onely
             produce
             their
             owne
             resemblance
             in
             the
             eye
             ,
             but
             withall
             stir
             or
             moue
             the
             bloud
             ;
             so
             attentiue
             inspection
             of
             sensible
             effects
             most
             exactly
             represented
             in
             the
             phantasie
             ,
             may
             ingender
             a
             conceit
             of
             an
             invisible
             and
             latent
             cause
             ,
             which
             we
             cannot
             distinctly
             figure
             or
             expresse
             ,
             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
             sympathie
             or
             contract
             not
             apprehended
             ,
             as
             shall
             herafter
             be
             declared
             .
             The
             like
             symptomaticall
             conceits
             oftimes
             accompany
             the
             formall
             representations
             of
             meere
             sense
             ;
             as
             sight
             of
             the
             Wolfe
             imprints
             with
             his
             bodily
             shape
             a
             terror
             in
             the
             silly
             Lambe
             ,
             whereof
             there
             can
             be
             no
             distinct
             or
             formall
             representation
             .
             So
             with
             the
             shape
             or
             physiognomie
             of
             some
             men
             ,
             a
             secret
             dislike
             doth
             often
             insinuate
             it selfe
             into
             our
             phantasies
             ,
             of
             which
             we
             can
             giue
             no
             better
             reason
             than
             the
             Epigrammatist
             doth
             ,
             though
             that
             no
             better
             than
             the
             Lambe
             perhaps
             could
             giue
             why
             he
             flies
             the
             Wolfe
             ,
             could
             this
             silly
             creature
             speake
             :
             
               
                 Non
                 amo
                 te
                 
                   (
                   Sabidi
                
                 )
                 nec
                 possum
                 dicere
                 quare
                 ,
              
               
                 Hoc
                 tantum
                 possum
                 dicere
                 ,
                 non
                 amo
                 te
                 .
              
            
             
               
                 I
                 loue
                 thee
                 nought
                 ,
                 Sabidius
                 ,
                 ne
                 can
                 I
                 tell
                 thee
                 why
                 .
              
               
                 T'
                 is
                 all
                 I
                 wote
                 ,
                 I
                 loue
                 thee
                 not
                 ,
                 ne
                 can
                 I
                 loue
                 thee
                 ,
                 I.
                 
              
            
          
           
           
             2.
             
             It
             is
             questionable
             whether
             motion
             make
             any
             distinct
             impression
             ,
             or
             representation
             vpon
             the
             senses
             ,
             or
             affect
             them
             onely
             by
             concomitancie
             with
             obiects
             properly
             sensible
             ,
             especially
             with
             the
             senses
             of
             sight
             and
             touch
             .
             Howsoever
             it
             be
             ,
             apprehension
             of
             time
             we
             haue
             small
             or
             none
             ,
             saue
             onely
             by
             motion
             ;
             nor
             can
             we
             limit
             or
             bound
             the
             parts
             of
             the
             one
             but
             by
             designing
             some
             definite
             and
             constant
             parts
             of
             the
             other
             .
             He
             that
             neither
             dreames
             nor
             stirres
             whiles
             he
             sleepes
             by
             night
             ,
             thinkes
             he
             is
             but
             newly
             lain
             downe
             when
             he
             awakes
             ;
             whereas
             he
             that
             lies
             waking
             the
             same
             time
             ,
             would
             thinke
             a
             short
             night
             longer
             than
             a
             summers
             day
             .
             How
             the
             yeare
             goes
             about
             we
             could
             not
             tell
             ,
             but
             by
             the
             motions
             of
             the
             heavens
             ;
             what
             a
             yeare
             is
             we
             cannot
             better
             expresse
             ,
             than
             by
             the
             Sunnes
             revolution
             from
             some
             point
             of
             the
             Zodiack
             to
             the
             same
             ;
             nor
             what
             a
             day
             is
             but
             by
             its
             circumvolution
             in
             a
             part
             of
             the
             Aequinoctiall
             ,
             or
             other
             parallel
             circle
             .
             An
             houre
             likewise
             we
             define
             by
             the
             elevation
             of
             the
             Zodiack
             fifteene
             degrees
             aboue
             the
             Horizon
             .
             Thus
             the
             Philosopher
             defineth
             time
             by
             motion
             numbred
             or
             distinguished
             into
             parts
             ,
             which
             definition
             notwithstanding
             is
             not
             essentiall
             but
             causall
             or
             connotatiue
             .
             For
             as
             place
             surmounts
             all
             magnitude
             or
             surface
             physicall
             (
             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
             metaphysicall
             ,
             though
             not
             easie
             to
             be
             expressed
             without
             motion
             .
             Ioshua
             in
             pursuing
             the
             Amorites
             lost
             no
             time
             by
             the
             Sunnes
             standing
             still
             ;
             nor
             should
             we
             Students
             gaine
             any
             ,
             albeit
             the
             heavens
             should
             double
             their
             wonted
             pace
             ,
             or
             the
             Starres
             elevate
             themselues
             thirtie
             degrees
             in
             the
             space
             ,
             a
             common-houre-glasse
             
             is
             in
             running
             .
             Or
             though
             both
             clockes
             and
             houre-glasses
             moved
             twice
             as
             swiftly
             ,
             as
             now
             they
             doe
             ,
             time
             would
             be
             the
             same
             ,
             but
             so
             could
             not
             the
             distinction
             or
             apprehension
             of
             it
             be
             to
             vs
             ,
             vnlesse
             we
             knew
             in
             what
             proportion
             their
             swiftnesse
             encreased
             ;
             certaine
             withall
             that
             they
             had
             an
             equall
             and
             constant
             course
             .
             If
             vpon
             their
             variation
             or
             vnconstancie
             we
             should
             haue
             recourse
             vnto
             the
             motions
             of
             our
             owne
             soules
             or
             bodies
             ,
             or
             keepe
             a
             perpetuall
             account
             of
             time
             (
             as
             for
             a
             space
             Musicians
             doe
             )
             with
             our
             hands
             ;
             these
             would
             deceiue
             vs.
             The
             same
             motions
             or
             bodily
             agitations
             seeme
             much
             longer
             to
             men
             well
             nigh
             wearied
             ,
             than
             to
             such
             as
             are
             lustie
             or
             fresh
             .
             Solitarinesse
             without
             corporall
             imployment
             seemes
             long
             and
             tedious
             to
             illiterate
             soules
             ,
             so
             doth
             vaine
             iangling
             or
             toyings
             reall
             or
             verball
             to
             minds
             bent
             for
             contemplation
             ,
             because
             in
             this
             latter
             case
             ,
             men
             are
             enforced
             to
             take
             too
             deepe
             notice
             of
             externall
             motions
             ;
             in
             the
             former
             ,
             of
             their
             owne
             vnsetled
             cogitations
             or
             working
             phantasies
             .
             All
             sicknesses
             ,
             paines
             ,
             or
             eager
             expectations
             ,
             whether
             of
             release
             from
             evills
             ,
             or
             of
             accomplishing
             vehement
             desires
             or
             hopes
             ,
             doe
             double
             or
             treble
             the
             length
             of
             time
             in
             our
             conceit
             according
             to
             the
             excesse
             of
             paines
             or
             pleasure
             felt
             or
             expected
             .
             The
             reason
             is
             because
             the
             notice
             of
             every
             severall
             motion
             is
             more
             deepe
             and
             pearcing
             ,
             and
             the
             motions
             are
             in
             a
             manner
             multiplied
             .
             In
             sicknesse
             there
             is
             a
             conflict
             betwixt
             nature
             and
             the
             offensiue
             humour
             ,
             both
             which
             haue
             their
             severall
             swayes
             or
             motions
             .
             In
             expectation
             likewise
             the
             soule
             is
             moued
             two
             wayes
             ,
             and
             being
             thus
             affected
             the
             difference
             betwixt
             our
             conceit
             of
             times
             length
             ,
             and
             theirs
             that
             passe
             the
             time
             in
             sport
             
             and
             merriment
             ,
             is
             much
             what
             such
             as
             is
             betweene
             their
             progresses
             or
             mensurations
             which
             runne
             the
             same
             race
             for
             length
             ,
             the
             one
             directly
             and
             by
             a
             streight
             plaine
             way
             in
             summer
             ,
             the
             other
             by
             way
             of
             indenture
             ,
             or
             in
             winter
             ,
             or
             in
             a
             deepe
             soyle
             .
             All
             these
             argue
             time
             to
             haue
             a
             nature
             of
             its
             owne
             distinct
             from
             motion
             more
             abstract
             and
             immateriall
             .
             And
             if
             we
             consider
             it
             onely
             indefinitely
             or
             vnder
             the
             generall
             conceit
             of
             space
             contradistinct
             to
             
               distance
               locall
            
             ,
             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
             doe
             ,
             well
             obserues
             .
          
           
             3.
             
             a
             
               What
               is
               there
               either
               more
               familiar
               or
               better
               knowne
               in
               ordinary
               discourse
               than
               time
               ?
               And
               surely
               we
               vnderstand
               our selues
               when
               we
               mention
               it
               ,
               wee
               doe
               not
               mistake
               others
               when
               wee
               heare
               them
               talke
               of
               it
               .
               What
               then
               is
               time
               ?
               If
               no
               man
               aske
               me
               this
               Question
               ,
               I
               can
               tell
               .
               But
               if
               any
               man
               shall
               vrge
               me
               to
               expresse
               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
             haue
             soules
             ,
             whose
             soules
             likewise
             haue
             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
               ,
               continues
               still
               and
               is
               long
            
             *
             .
             
             As
             we
             could
             not
             measure
             or
             account
             motions
             ,
             vnlesse
             our
             soules
             had
             some
             internall
             motions
             ,
             or
             
               numerable
               designements
            
             ,
             nor
             conceiue
             of
             time
             without
             an
             imbred
             sense
             of
             our
             owne
             duration
             or
             extension
             of
             our
             existence
             :
             So
             neither
             could
             we
             vnderstand
             any
             thing
             without
             vs
             ,
             vnlesse
             we
             had
             some
             vertuall
             similitude
             of
             them
             within
             vs
             ,
             as
             homogeneall
             and
             commensurable
             to
             their
             formes
             or
             essences
             ,
             as
             our
             internall
             duration
             is
             to
             the
             duration
             of
             externalls
             .
             As
             much
             as
             in
             this
             whole
             discourse
             we
             doe
             ,
             he
             did
             suppose
             which
             said
             
               Homo
               est
               mensura
               rerum
               omnium
               ,
               Man
               is
               the
               measure
               of
               all
               things
               .
            
             Howbeit
             to
             the
             distinct
             expression
             of
             these
             internall
             similitudes
             ,
             or
             latent
             measures
             of
             all
             things
             the
             correspondency
             of
             Phantasmes
             either
             borrowed
             from
             sense
             ,
             or
             framed
             by
             imitation
             of
             sensibles
             ,
             wherwith
             our
             soules
             haue
             beene
             acquainted
             ,
             is
             alway
             necessary
             .
             For
             this
             reason
             in
             this
             life
             we
             cannot
             apprehend
             ,
             at
             least
             not
             comprehend
             ,
             things
             vnsensible
             and
             immateriall
             in
             such
             manner
             as
             we
             doe
             matters
             sensible
             ,
             especially
             visible
             .
             But
             to
             recompence
             this
             defect
             ,
             the
             reasonable
             soule
             is
             more
             affected
             with
             the
             tacite
             indefinite
             suggestions
             ,
             or
             internall
             notions
             of
             some
             things
             vnsēsible
             indistinctly
             notified
             ,
             than
             with
             any
             sensitiue
             representations
             .
             And
             no
             marvaile
             ,
             seing
             the
             similitude
             betwixt
             her
             and
             them
             ,
             is
             more
             immediate
             and
             exact
             ,
             their
             sympathie
             (
             though
             secret
             )
             more
             internall
             ,
             their
             kindred
             proper
             and
             intire
             .
             With
             sensitiue
             obiects
             she
             hath
             onely
             alliance
             or
             affinity
             by
             matching
             with
             corporall
             organs
             ,
             without
             whose
             mediation
             no
             bodily
             or
             materiall
             natures
             finde
             any
             accesse
             vnto
             her
             ,
             nor
             can
             she
             be
             delighted
             with
             their
             presence
             ,
             vnlesse
             shee
             see
             them
             ,
             or
             distinctly
             view
             their
             proper
             
             shapes
             or
             figures
             .
             Discourses
             of
             colours
             doe
             little
             delight
             a
             blind
             man
             ,
             although
             his
             other
             senses
             be
             exact
             ;
             he
             that
             is
             deafe
             is
             as
             incompetent
             a
             judge
             of
             soundes
             ,
             albeit
             indued
             with
             perfect
             sight
             and
             accurate
             knowledge
             of
             all
             colours
             .
             In
             respect
             onely
             of
             these
             or
             other
             proper
             obiects
             of
             sense
             ,
             that
             common
             Maxime
             in
             the
             proprietie
             of
             speech
             ,
             is
             true
             ;
             
               Nihil
               est
               in
               intellectu
               ,
               quod
               non
               prius
               erat
               in
               sensu
               ,
            
             that
             is
             ,
             
               There
               can
               be
               no
               proper
               intellectuall
               cōceit
               of
               things
               sensible
               ,
               vnlesse
               they
               be
               first
               formally
               represented
               to
               sense
               and
               distinctly
               perceiued
               by
               it
               .
            
             Fully
             equivalent
             to
             this
             Maxime
             thus
             limited
             (
             whether
             for
             vse
             or
             extent
             )
             is
             that
             other
             
               Maxime
               ;
               Deficiente
               sensu
               deficit
               eiusdem
               sensus
               scientia
               ;
               For
               him
               that
               is
               blind
               or
               deafe
               from
               his
               natiuitie
               ,
               to
               be
               either
               a
               skilfull
               painter
               or
               musician
               ,
               it
               is
               impossible
               .
            
             Howsoever
             ,
             as
             well
             for
             attaining
             such
             knowledge
             of
             things
             immateriall
             as
             in
             this
             life
             we
             haue
             ,
             or
             for
             rightly
             conceiuing
             of
             things
             sensible
             ,
             the
             phantasie
             serues
             as
             a
             glasse
             to
             the
             vnderstanding
             ,
             and
             the
             motion
             or
             agitation
             of
             phantasmes
             ,
             as
             a
             Nomenclator
             to
             the
             inherent
             notions
             ,
             whose
             notice
             or
             expression
             we
             seeke
             ,
             whose
             apprehension
             till
             we
             light
             on
             phantasmes
             fitting
             ,
             is
             but
             such
             as
             we
             haue
             of
             matters
             which
             we
             well
             know
             we
             haue
             forgotten
             ,
             but
             cannot
             distinctly
             call
             to
             minde
             .
             Yet
             ,
             if
             other
             shall
             guesse
             or
             name
             divers
             persons
             or
             places
             (
             suppose
             the
             names
             of
             men
             or
             Cities
             ,
             were
             the
             matters
             we
             had
             forgotten
             and
             would
             call
             to
             minde
             )
             we
             can
             easily
             discerne
             whether
             they
             misse
             or
             hit
             ,
             when
             they
             goe
             neere
             ,
             or
             wide
             of
             that
             we
             seeke
             ,
             because
             in
             hitting
             or
             comming
             neere
             they
             start
             either
             the
             former
             distinct
             representation
             we
             had
             of
             it
             ,
             or
             some
             especiall
             circumstance
             that
             drawes
             it
             nearer
             to
             the
             second
             birth
             ,
             or
             new
             apprehension
             .
             
             After
             the
             same
             manner
             doth
             the
             intellectuall
             ingraffed
             notion
             ,
             before
             it
             be
             distinctly
             apprehended
             ,
             either
             mislike
             the
             suggestion
             of
             sundry
             phantasmes
             ,
             as
             apt
             rather
             to
             smoother
             or
             obscure
             than
             to
             manifest
             or
             expresse
             it
             ,
             or
             like
             of
             others
             as
             comming
             neere
             it
             ,
             or
             being
             some
             necessary
             adiunct
             of
             it
             :
             but
             finally
             approues
             onely
             such
             as
             haue
             exact
             correspondency
             with
             it
             ,
             or
             cleerely
             represent
             it
             to
             it selfe
             or
             the
             intellectiue
             facultie
             wherein
             it
             resides
             or
             moues
             .
             Hence
             perhaps
             may
             that
             maine
             question
             of
             questions
             be
             assoyled
             ,
             
               How
               wee
               become
               certainly
               perswaded
               of
               any
               truth
               :
            
             this
             certaintie
             can
             never
             be
             wrought
             but
             by
             a
             repercussion
             of
             the
             ingraffed
             notion
             vpon
             it selfe
             .
             Thus
             in
             all
             contemplations
             fully
             evident
             &
             certaine
             ,
             we
             feele
             a
             gratefull
             penetration
             betweene
             the
             obiect
             knowne
             ,
             and
             the
             facultie
             knowing
             ,
             and
             as
             it
             were
             a
             fastning
             of
             the
             truth
             found
             ,
             vnto
             that
             part
             of
             the
             soule
             ,
             whence
             the
             desire
             of
             it
             sprung
             .
             The
             soule
             it selfe
             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
             enioy
             it selfe
             .
             Our
             manner
             of
             examining
             the
             certainty
             of
             truth
             supposed
             to
             be
             found
             out
             is
             by
             a
             kinde
             of
             Arietation
             ,
             a
             tryall
             which
             floating
             conceits
             or
             phantasmes
             not
             perpendicularly
             setled
             vpon
             the
             intellectuall
             notion
             cannot
             abide
             .
             And
             without
             convenient
             and
             setled
             phantasmes
             the
             intellectuall
             intentions
             glaunce
             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
             center
             .
             Some
             glimerings
             they
             may
             leaue
             of
             their
             indefinite
             truth
             ,
             none
             of
             their
             goodnesse
             ,
             as
             the
             Sunne-beames
             
             leaue
             some
             light
             or
             impression
             of
             light
             in
             the
             middle
             or
             vpper
             region
             of
             the
             aire
             ,
             none
             of
             heat
             vntill
             it
             meet
             with
             some
             solid
             bodie
             to
             reflect
             them
             .
          
        
         
           
             CHAPTER
             XIIII
             .
          
           
             
               What
               qualifications
               are
               required
               in
               the
               Phantasie
               or
               
                 passiue
                 vnderstanding
              
               for
               performing
               its
               dutie
               to
               the
               
                 actiue
                 vnderstanding
              
               ,
               specially
               for
               the
               right
               representation
               of
               matters
               morall
               or
               spirituall
               .
            
          
           
             1.
             
             FOr
             avoiding
             of
             erroneous
             conceites
             as
             well
             in
             matters
             sensible
             as
             immateriall
             ,
             it
             would
             be
             requisite
             to
             knowe
             somewhat
             more
             particularly
             ,
             what
             qualification
             is
             required
             of
             the
             phantasie
             ,
             what
             of
             the
             whole
             humane
             soule
             ,
             what
             peculiarly
             of
             the
             intellectuall
             ,
             and
             supreme
             facultie
             which
             sets
             all
             the
             rest
             a
             working
             ,
             and
             calls
             all
             their
             severall
             operations
             to
             precise
             examination
             and
             strict
             account
             .
             Seeing
             every
             thing
             almost
             that
             is
             ,
             hath
             some
             affinitie
             with
             others
             ,
             and
             nothing
             can
             be
             knowne
             without
             speculation
             of
             phantasmes
             ,
             it
             will
             be
             hard
             to
             vnderstand
             either
             more
             excellent
             and
             transcendent
             natures
             truely
             ,
             or
             ordinary
             matters
             fully
             ,
             without
             varietie
             of
             phantasmes
             .
             The
             next
             thing
             that
             can
             be
             required
             in
             the
             phantasie
             thus
             furnished
             with
             store
             of
             modells
             or
             representations
             ,
             is
             ,
             that
             it
             be
             stayed
             or
             setled
             .
             
               
                 Non
                 sum
                 adeo
                 informis
                 nuper
                 me
                 in
                 littore
                 vidi
                 ,
              
               
                 Cum
                 placidum
                 ventis
                 staret
                 mare
                 ;
              
            
             
               
               
                 I
                 am
                 not
                 so
                 ill
                 favoured
                 ,
                 I
                 saw
                 my selfe
                 ere
                 while
                 ,
              
               
                 In
                 calmer
                 sea
                 ,
                 a
                 glasse
                 most
                 true
                 ,
                 which
                 can
                 no
                 man
                 beguile
                 ;
              
            
             saith
             the
             Shepheard
             in
             the
             *
             Poet.
             But
             who
             hath
             seene
             his
             bodily
             shape
             at
             any
             time
             in
             a
             raging
             Sea
             ,
             or
             swelling
             streame
             ,
             although
             that
             concourse
             or
             efficiency
             ,
             which
             our
             faces
             or
             bodies
             afford
             to
             the
             production
             of
             their
             owne
             images
             or
             similitudes
             ,
             be
             in
             all
             places
             ,
             and
             all
             times
             the
             same
             .
             So
             is
             the
             irradiation
             or
             agencie
             of
             the
             actiue
             vnderstanding
             in
             the
             Philosophers
             opinion
             perpetuall
             ,
             nor
             works
             it
             by
             fits
             or
             glimering
             .
             So
             we
             were
             alwayes
             alike
             apt
             to
             learne
             or
             apprehend
             ,
             it
             is
             alwayes
             alike
             readie
             to
             make
             vs
             vnderstand
             .
             For
             as
             nothing
             can
             be
             weary
             of
             its
             essence
             ,
             so
             neither
             can
             the
             intellectiue
             facultie
             be
             of
             this
             its
             proper
             operation
             ,
             which
             as
             the
             Philosopher
             thinkes
             ,
             is
             the
             selfe
             same
             with
             its
             essence
             .
             The
             proper
             essence
             and
             operation
             of
             it
             ,
             is
             to
             diffuse
             these
             intellectuall
             rayes
             or
             ingraffed
             notions
             of
             truth
             :
             but
             these
             we
             alwayes
             apprehend
             not
             ,
             we
             remember
             not
             their
             apprehensions
             ,
             because
             the
             passiue
             or
             fashionable
             vnderstanding
             (
             which
             some
             take
             to
             be
             all
             one
             with
             the
             phantasie
             )
             is
             subiect
             to
             change
             and
             corruption
             ,
             often
             so
             ill
             disposed
             ,
             that
             either
             no
             representations
             are
             made
             in
             it
             ,
             or
             els
             such
             as
             are
             false
             and
             vnperfect
             .
             This
             I
             take
             to
             be
             the
             Philosophers
             meaning
             in
             these
             words
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             To
             thinke
             he
             should
             here
             giue
             a
             reason
             ,
             why
             our
             soules
             after
             separations
             from
             their
             bodies
             remēber
             not
             what
             they
             knew
             in
             them
             ,
             would
             make
             his
             soule
             I
             am
             perswaded
             ,
             yet
             to
             smile
             ,
             could
             it
             but
             reade
             the
             Interpreters
             glosses
             vpon
             these
             wordes
             to
             this
             purpose
             .
             
             Not
             to
             insist
             vpon
             his
             authoritie
             ,
             nor
             to
             wrangle
             about
             his
             particular
             meaning
             in
             this
             place
             ,
             which
             perhaps
             he
             purposely
             left
             obscure
             and
             doubtfull
             ,
             all
             that
             can
             be
             gathered
             from
             his
             reason
             or
             from
             experience
             is
             this
             ,
             that
             the
             humane
             soule
             hath
             a
             perpetuall
             operation
             independent
             of
             the
             body
             ,
             which
             sufficiently
             proues
             it
             to
             be
             immortall
             ;
             but
             so
             is
             not
             humane
             knowledge
             ,
             because
             in
             the
             production
             of
             it
             the
             soule
             must
             be
             patient
             as
             well
             as
             agent
             ,
             and
             doth
             not
             worke
             vpon
             it selfe
             directly
             ,
             but
             by
             repercussion
             or
             reflection
             .
             And
             seeing
             these
             are
             not
             wrought
             without
             some
             concurse
             of
             the
             phantasie
             ,
             whose
             operations
             as
             it selfe
             is
             ,
             are
             subiect
             to
             corruption
             and
             change
             ,
             our
             Intellection
             whether
             it
             be
             made
             by
             imitation
             or
             impression
             of
             phantasmes
             refined
             ,
             cannot
             be
             perpetuall
             or
             immortall
             .
          
           
             2.
             
             That
             potentialitie
             or
             aptitude
             which
             the
             soule
             hath
             to
             be
             linckt
             ,
             and
             made
             one
             substance
             with
             the
             body
             ,
             must
             needs
             abate
             some
             part
             of
             that
             perfection
             which
             is
             in
             Angels
             .
             They
             are
             pure
             actes
             and
             perpetually
             apprehend
             their
             owne
             perpetuall
             operations
             :
             the
             soule
             of
             man
             hath
             an
             immortall
             desire
             to
             doe
             the
             like
             ,
             but
             is
             held
             downe
             by
             the
             earthly
             and
             mortall
             body
             ,
             whose
             motions
             and
             vnruly
             appetites
             doe
             still
             counter-sway
             these
             inbred
             desires
             ,
             which
             the
             soule
             hath
             to
             contemplate
             her selfe
             ,
             as
             containing
             the
             ingraffed
             notions
             ,
             or
             similitude
             of
             all
             things
             .
             Hence
             is
             that
             which
             the
             same
             Philosopher
             elswhere
             excellently
             obserues
             ,
             that
             sense
             and
             prudence
             doe
             in
             a
             manner
             voluntarily
             result
             from
             the
             stay
             or
             setled
             estate
             of
             the
             soule
             without
             variation
             .
             Now
             these
             disturbances
             ,
             or
             turbulent
             motions
             of
             the
             soule
             which
             hinder
             knowledge
             ,
             
             arise
             for
             the
             most
             part
             from
             alliance
             with
             the
             body
             ,
             or
             from
             the
             allurements
             of
             externall
             senses
             .
             For
             his
             reason
             ,
             as
             we
             said
             ,
             before
             when
             bodily
             calamitie
             or
             affliction
             cut
             off
             the
             hopes
             of
             temporary
             or
             sensuall
             pleasure
             ,
             and
             vntie
             or
             burst
             the
             strings
             which
             held
             vs
             fast
             vnto
             the
             pomps
             or
             vanities
             of
             the
             world
             :
             the
             ingraffed
             notions
             of
             Gods
             power
             or
             providence
             ,
             the
             naturall
             dictates
             of
             conscience
             ,
             haue
             libertie
             and
             opportunitie
             to
             notifie
             and
             expresse
             themselues
             .
             Then
             as
             Plinie
             sayth
             ,
             we
             know
             our selues
             to
             be
             but
             men
             ,
             and
             our
             soules
             begin
             to
             vnderstand
             themselues
             ,
             and
             their
             former
             errors
             ;
             they
             now
             see
             what
             precious
             seede
             was
             sowne
             in
             them
             ,
             so
             they
             had
             not
             suffered
             it
             to
             be
             smoothered
             ,
             and
             choaked
             with
             worldly
             cares
             ,
             nor
             suffred
             it
             to
             starue
             by
             nourishing
             vaine
             hopes
             of
             reaping
             forraine
             pleasures
             .
             And
             yet
             even
             whiles
             the
             reasonable
             soule
             condemnes
             the
             senses
             for
             hiding
             this
             inestimable
             treasure
             of
             
               ingraffed
               knowledge
            
             ,
             shee
             cannot
             discover
             it
             without
             their
             helpe
             ;
             the
             representation
             is
             alwayes
             effected
             by
             some
             concourse
             of
             the
             phantasie
             ,
             in
             which
             it
             is
             first
             begun
             ,
             as
             bodily
             paine
             or
             maladie
             oftimes
             manifestes
             it selfe
             not
             in
             the
             part
             which
             is
             principally
             affected
             ,
             but
             in
             some
             other
             which
             hath
             some
             neere
             bond
             of
             nature
             ,
             or
             peculiar
             sympathie
             with
             it
             .
             And
             the
             former
             fault
             ,
             to
             speake
             the
             truth
             ,
             is
             not
             in
             sense
             or
             phantasie
             ,
             but
             in
             the
             reasonable
             soule
             which
             suffers
             her selfe
             to
             be
             misled
             by
             these
             her
             servants
             ,
             whose
             right
             nurture
             or
             making
             for
             hunting
             out
             latent
             truthes
             ,
             is
             in
             her
             power
             .
             But
             as
             the
             French
             by
             often
             vsing
             the
             Switzers
             service
             vpon
             some
             especiall
             occasions
             ,
             were
             sometime
             *
             said
             to
             haue
             brought
             themselues
             to
             such
             a
             passe
             ,
             that
             they
             could
             
             not
             manage
             any
             warre
             without
             them
             :
             so
             the
             reasonable
             soule
             being
             vpon
             necessity
             beholding
             to
             externall
             senses
             for
             perceiving
             obiects
             sensible
             ,
             by
             too
             much
             relying
             vpon
             their
             informations
             difenables
             her selfe
             for
             more
             noble
             imployments
             .
             The
             strict
             vxorius
             confederacy
             which
             is
             too
             oft
             ,
             enters
             with
             these
             two
             grosse
             senses
             touch
             and
             taste
             ,
             and
             her
             too
             much
             familiaritie
             with
             their
             adherents
             ,
             vtterly
             dissolues
             her
             natiue
             correspondency
             or
             acquaintance
             with
             intellectuall
             or
             more
             noble
             essences
             ,
             which
             are
             of
             the
             same
             descent
             and
             progenie
             with
             her
             .
             Thus
             abused
             or
             misinformed
             as
             great
             men
             are
             vsually
             by
             their
             servants
             ,
             she
             neither
             can
             desire
             ,
             conceiue
             ,
             nor
             entertaine
             truth
             spirituall
             ,
             but
             after
             a
             fashion
             meerely
             carnall
             .
             The
             originall
             or
             manner
             of
             these
             preiudices
             wherewith
             this
             image
             of
             God
             is
             by
             the
             suggestions
             of
             sense
             surprised
             ,
             are
             but
             such
             as
             cōmon
             experience
             witnesseth
             to
             be
             most
             rife
             in
             every
             particular
             sense
             :
             the
             right
             frame
             or
             constitution
             of
             whose
             organs
             ,
             alwayes
             suppose
             a
             vacuitie
             of
             those
             reall
             qualities
             ,
             whereof
             they
             are
             sole
             competent
             ,
             and
             should
             be
             indifferent
             judges
             .
             For
             if
             any
             one
             of
             these
             qualities
             haue
             once
             gotten
             possession
             ,
             and
             planted
             it selfe
             in
             the
             organ
             ,
             it
             excludes
             all
             the
             rest
             ,
             or
             makes
             what
             composition
             it
             listes
             ,
             often
             charging
             the
             externall
             sense
             with
             that
             ,
             whereof
             it selfe
             is
             sole
             cause
             .
             As
             if
             any
             grosse
             or
             malignant
             humor
             haue
             incorporated
             it selfe
             into
             the
             tongue
             or
             palate
             ,
             it
             either
             quite
             takes
             away
             all
             taste
             of
             meates
             or
             drinkes
             ,
             or
             makes
             such
             as
             are
             indeede
             sweete
             and
             pleasant
             ,
             seeme
             iust
             such
             as
             it selfe
             is
             .
             Or
             if
             any
             tincture
             of
             brighter
             colours
             ,
             whereon
             we
             haue
             long
             gazed
             ,
             sticke
             in
             our
             eyes
             ,
             it
             either
             dazells
             our
             sight
             ,
             or
             makes
             vs
             thinke
             other
             
             obiects
             to
             be
             of
             the
             same
             hew
             with
             that
             whence
             it
             was
             taken
             .
             In
             like
             manner
             doth
             the
             contagion
             of
             every
             sense
             ,
             or
             studies
             vnto
             whose
             pleasures
             we
             are
             partially
             or
             too
             much
             addicted
             ,
             dissolue
             that
             aequilibrium
             or
             vertuall
             proportion
             ,
             which
             our
             soules
             haue
             with
             all
             things
             ,
             and
             whereby
             they
             are
             qualified
             for
             vnderstanding
             their
             natures
             ,
             essences
             ,
             or
             properties
             .
             Bewitching
             delight
             in
             Mathematicall
             speculations
             (
             though
             of
             all
             sensibles
             these
             be
             most
             abstract
             and
             immateriall
             )
             hath
             beene
             as
             a
             false
             glasse
             to
             pervert
             the
             sight
             of
             some
             in
             matters
             philosophicall
             ,
             and
             cause
             them
             transforme
             materiall
             naturall
             bodies
             into
             imaginary
             or
             motionlesse
             figures
             .
             From
             this
             roote
             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
             Gods
             assistance
             in
             some
             Treatises
             following
             .
             Thus
             much
             onely
             was
             here
             to
             be
             praemised
             ,
             That
             our
             ingraffed
             notions
             of
             
               Gods
               goodnesse
            
             or
             inclinations
             either
             naturally
             are
             ,
             or
             by
             evill
             custome
             become
             indefinite
             and
             indistinct
             ,
             more
             flexible
             to
             goodnesse
             sensible
             ,
             than
             to
             intellectuall
             ;
             to
             carnall
             ,
             than
             to
             spirituall
             ;
             alwayes
             apt
             to
             settle
             ,
             or
             continue
             their
             course
             ,
             where
             they
             finde
             first
             issue
             or
             vent
             ,
             and
             to
             be
             most
             addicted
             to
             their
             olde
             acquaintance
             .
          
        
         
           
           
             CHAPTER
             XV.
             
          
           
             
               In
               what
               sense
               it
               is
               commonly
               sayd
               that
               Sense
               is
               of
               particulars
               and
               the
               vnderstanding
               of
               vniversalls
               .
               Of
               the
               manner
               how
               sense
               misinformes
               the
               vnderstanding
               ,
               with
               some
               generall
               advertisements
               how
               to
               prevent
               its
               misinformations
               .
            
          
           
             1.
             
             THat
             pit
             wherein
             Democritus
             imagined
             Truth
             to
             be
             buried
             ,
             was
             questionlesse
             the
             heart
             of
             man.
             Not
             much
             vnlike
             vnto
             his
             riddle
             ,
             was
             the
             saying
             of
             the
             wise
             King
             ;
             
               Counsell
               in
               the
               heart
               of
               man
               is
               like
               deepe
               water
               ,
               but
               a
               man
               of
               vnderstanding
               will
               draw
               it
               out
               .
            
             Prov.
             20.
             vers
             .
             5.
             
             But
             he
             must
             be
             a
             man
             of
             vnderstanding
             indeed
             ,
             that
             can
             draw
             any
             consultations
             God-ward
             out
             of
             his
             owne
             heart
             .
             The
             reliques
             of
             Gods
             image
             in
             vs
             ,
             are
             so
             buryed
             in
             sense
             ,
             that
             no
             intellectuall
             conceit
             of
             his
             goodnesse
             can
             be
             fashioned
             without
             his
             especiall
             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
             heape
             ,
             or
             cluster
             of
             ingredients
             ,
             or
             circumstances
             ;
             every
             one
             in
             nature
             much
             different
             from
             other
             .
             We
             see
             the
             quantitie
             ,
             the
             colour
             ,
             shape
             ,
             and
             proportion
             of
             Socrates
             ,
             with
             other
             adherents
             not
             meere
             Socrates
             ,
             or
             the
             Individuall
             humane
             essence
             .
             Sense
             then
             is
             of
             concretes
             or
             congests
             ,
             not
             of
             abstracts
             ,
             or
             essences
             ,
             whether
             apprehended
             as
             vniversall
             ,
             indefinite
             ,
             or
             singularized
             .
             Those
             things
             
             we
             are
             properly
             said
             to
             vnderstand
             ,
             whose
             natures
             ,
             or
             entities
             are
             represented
             vnto
             vs
             as
             pure
             ,
             and
             immixt
             ,
             and
             as
             it
             were
             dissolued
             from
             the
             bundle
             ,
             wherein
             they
             were
             apprehended
             onely
             in
             grosse
             by
             sense
             .
             Whatsoever
             we
             discerne
             can
             be
             truely
             avouched
             ,
             or
             denied
             of
             any
             thing
             thus
             considered
             apart
             ,
             and
             limited
             by
             its
             owne
             proper
             bounds
             ,
             must
             needs
             be
             avouched
             ,
             or
             denied
             of
             every
             like
             nature
             so
             considered
             .
             And
             seeing
             things
             are
             thus
             considered
             by
             the
             vnderstanding
             onely
             ,
             to
             whom
             this
             power
             of
             ventilating
             ,
             and
             sifting
             Phantasmes
             ,
             or
             of
             dissolving
             ,
             or
             severing
             those
             combinations
             which
             delude
             sense
             ,
             properly
             belongs
             ;
             Intellection
             ,
             or
             vnderstanding
             is
             said
             to
             be
             of
             Vniversalls
             ,
             not
             of
             Particulars
             .
             Every
             nature
             thus
             abstracted
             ,
             or
             conceived
             onely
             by
             it selfe
             ,
             without
             any
             forraigne
             adherents
             ,
             or
             admixture
             ,
             serues
             as
             a
             common
             measure
             for
             comprehending
             all
             of
             the
             same
             kinde
             ,
             and
             is
             apt
             to
             found
             an
             vniversall
             Rule
             ,
             or
             definition
             .
             The
             falshood
             ,
             or
             imperfection
             of
             all
             Rules
             suppose
             some
             precedent
             defect
             in
             the
             abstracting
             ,
             or
             dissolving
             the
             parts
             ,
             or
             ingredients
             of
             sensitiue
             representations
             .
             Many
             things
             we
             cannot
             rightly
             ,
             or
             perfectly
             conceiue
             but
             by
             composition
             of
             phantasmes
             ,
             which
             can
             never
             be
             rightly
             compounded
             ,
             vnlesse
             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
             subiect
             ,
             but
             not
             discerned
             ;
             and
             then
             the
             observation
             is
             false
             ,
             or
             true
             onely
             
               ex
               Accidente
               ;
               vt
               Musicus
               aedificat
            
             ;
             as
             if
             a
             man
             should
             thinke
             a
             Metrapolitane
             should
             doe
             that
             as
             privie
             Counsellor
             ,
             which
             belongs
             vnto
             his
             spirituall
             place
             ,
             because
             the
             actions
             of
             both
             
             kindes
             proceede
             from
             one
             and
             the
             same
             partie
             ,
             who
             notwithstanding
             is
             indued
             with
             a
             twofold
             authoritie
             .
             Sometimes
             againe
             we
             may
             attribute
             that
             to
             one
             circumstance
             ,
             or
             ingredient
             ,
             which
             ioyntly
             issues
             from
             two
             ,
             or
             more
             .
             And
             in
             this
             case
             the
             Rule
             failes
             ,
             when
             the
             Conjunction
             is
             dissolved
             .
             As
             if
             we
             should
             thinke
             the
             Moone
             should
             alwayes
             be
             Eclips't
             when
             it
             is
             in
             the
             full
             ,
             or
             when
             after
             exact
             calculation
             it
             is
             found
             to
             haue
             the
             same
             distance
             from
             the
             Sunne
             ,
             which
             had
             beene
             noted
             by
             vs
             in
             two
             or
             three
             former
             Eclipses
             .
             For
             equality
             of
             the
             Moones
             distance
             from
             the
             Sunne
             ,
             vnlesse
             it
             fall
             out
             in
             the
             
               Eclipticke
               line
            
             ,
             is
             not
             sufficient
             to
             inferre
             this
             effect
             ,
             if
             an
             Eclipse
             ,
             or
             deficiency
             may
             properly
             be
             tearmed
             an
             effect
             .
             This
             is
             a
             rule
             most
             vniversall
             ,
             and
             transcendent
             [
             
               That
               every
               Rule
               which
               holdes
               true
               in
               some
               cases
               ,
               and
               failes
               in
               others
               ,
               is
               taken
               from
               sensitiue
               observations
               ,
               or
               presentments
               not
               perfectly
               sifted
               ,
               or
               abstracted
               ,
               whose
               ingredients
               notwithstanding
               dissociate
               themselues
               in
               those
               particulars
               ,
               wherein
               they
               faile
               .
            
             ]
             Thus
             Hippocrates
             Rules
             of
             Windes
             ,
             and
             Waters
             held
             true
             in
             those
             Regions
             ,
             wherein
             he
             made
             his
             observations
             ,
             but
             not
             in
             ours
             :
             because
             the
             soyle
             ,
             which
             lay
             East
             ,
             West
             ,
             North
             ,
             or
             South
             of
             his
             habitation
             was
             of
             a
             different
             temper
             from
             those
             Countries
             ,
             which
             haue
             the
             like
             situation
             (
             in
             respect
             of
             the
             Heavens
             )
             from
             vs.
             Many
             rules
             againe
             are
             oftimes
             not
             acknowledged
             so
             generall
             as
             they
             are
             ;
             because
             we
             take
             some
             concurrence
             of
             circumstances
             ,
             or
             accidents
             ,
             or
             somewhat
             annexed
             vnto
             the
             latent
             nature
             ,
             whence
             the
             effect
             i●
             deriued
             ,
             as
             a
             concause
             ,
             or
             necessary
             condition
             ,
             when
             as
             it
             was
             onely
             present
             ,
             not
             accessary
             to
             the
             event
             .
             Thus
             many
             people
             in
             this
             Land
             are
             afraid
             to
             begin
             a
             
             good
             worke
             vpon
             the
             same
             day
             ,
             that
             Innocents
             day
             fell
             on
             the
             yeare
             before
             :
             because
             they
             held
             the
             circumstance
             of
             time
             as
             a
             necessary
             concurrent
             to
             prosperous
             proceedings
             .
             And
             vnlesse
             experience
             did
             teach
             the
             contrary
             ,
             a
             meere
             disputant
             would
             hardly
             graunt
             hot
             water
             could
             quench
             fire
             ;
             because
             it
             wants
             that
             qualitie
             ,
             which
             may
             well
             seeme
             to
             be
             as
             a
             necessary
             concurrent
             to
             the
             destruction
             of
             the
             contrary
             forme
             .
             The
             evidence
             of
             this
             event
             hath
             occasioned
             Philosophers
             to
             obserue
             a
             propertie
             in
             the
             fire
             distinct
             from
             heate
             ,
             and
             another
             in
             the
             water
             distinct
             from
             colde
             ,
             perhaps
             in
             part
             from
             moisture
             .
             Which
             properties
             sense
             without
             the
             helpe
             of
             vnderstanding
             could
             never
             haue
             distinguished
             from
             heate
             or
             cold
             .
             Thus
             are
             heate
             and
             cold
             for
             want
             of
             like
             abstraction
             taken
             for
             those
             qualities
             ,
             wherein
             the
             Medicinall
             vertue
             of
             hearbs
             or
             other
             physicall
             simples
             properly
             consists
             .
             He
             that
             never
             had
             seene
             any
             creatures
             indued
             with
             sense
             ,
             and
             motion
             ,
             but
             such
             as
             with
             these
             haue
             reason
             ;
             no
             reasonable
             creatures
             but
             Ethiopians
             ,
             nor
             blacknesse
             in
             any
             subiect
             ,
             but
             in
             this
             kinde
             of
             men
             ,
             would
             imagine
             all
             those
             to
             be
             one
             ,
             or
             each
             to
             inferre
             others
             presence
             .
             And
             if
             the
             vnderstanding
             should
             not
             vpon
             new
             observations
             correct
             sense
             ,
             these
             collections
             would
             presently
             offer
             themselues
             .
             [
             
               Whatsoever
               hath
               sense
               ,
               or
               motion
               ,
               or
               is
               blacke
               ▪
               is
               indued
               with
               reason
               ,
               and
               discourse
               ;
               [
               Whatsoever
               is
               not
               capable
               of
               these
               latter
               adiuncts
               is
               vncapable
               of
               the
               former
            
             ]
             .
             But
             once
             observing
             motion
             ,
             or
             sense
             in
             many
             creatures
             wanting
             the
             vse
             of
             speech
             ,
             or
             observing
             many
             men
             whose
             complexion
             is
             farre
             from
             blacke
             ,
             or
             blacknesse
             in
             diverse
             subiects
             ,
             which
             neither
             haue
             life
             ,
             motion
             ,
             sense
             ,
             or
             reason
             ;
             the
             abstraction
             
             of
             each
             from
             other
             offering
             it selfe
             ,
             would
             manifest
             the
             folly
             of
             former
             inferences
             .
             Generally
             ,
             the
             more
             in
             number
             ,
             and
             more
             different
             in
             nature
             the
             subiects
             be
             ,
             wherein
             we
             obserue
             any
             accident
             ,
             or
             propertie
             ▪
             the
             more
             easie
             and
             evident
             is
             the
             abstraction
             of
             it
             from
             others
             ,
             with
             which
             it
             often
             hath
             coniunction
             .
             The
             true
             reason
             why
             *
             Mathematicall
             rules
             are
             so
             perspicuous
             and
             evident
             ,
             is
             because
             lines
             and
             figures
             are
             found
             in
             every
             matter
             ,
             that
             is
             subiect
             to
             sense
             ,
             as
             numbers
             and
             vnities
             accompany
             all
             things
             we
             can
             vnderstand
             .
             Quantitie
             we
             may
             finde
             in
             many
             bodies
             without
             any
             such
             concomitance
             ,
             as
             it
             had
             in
             others
             .
             For
             sundry
             substances
             much
             differing
             in
             all
             things
             else
             ,
             agree
             onely
             in
             shape
             ,
             or
             figure
             .
             But
             where
             one
             attribute
             ,
             or
             qualitie
             is
             linked
             with
             another
             in
             all
             ,
             or
             most
             subiects
             ,
             wherein
             either
             can
             be
             found
             ,
             the
             distinction
             betweene
             them
             is
             more
             difficult
             ,
             vnlesse
             they
             belong
             to
             severall
             senses
             ,
             or
             so
             belonging
             we
             vsually
             confound
             their
             causes
             ,
             or
             obserue
             small
             diversitie
             betwixt
             them
             .
             Seing
             permanent
             colours
             are
             not
             vsually
             seene
             but
             in
             mixt
             bodies
             ,
             and
             all
             mixture
             is
             wrought
             by
             heate
             and
             colde
             ,
             moysture
             and
             drinesse
             ;
             we
             often
             imagine
             the
             diversity
             of
             colours
             should
             arise
             from
             the
             diverse
             mixture
             of
             these
             prime
             qualities
             (
             as
             they
             are
             reputed
             )
             when
             as
             the
             diversitie
             indeed
             is
             from
             the
             mixture
             of
             two
             more
             simple
             ,
             more
             immateriall
             ,
             and
             more
             generall
             and
             prime
             .
             As
             light
             and
             darkenesse
             were
             first
             created
             :
             so
             their
             of-springs
             ,
             or
             propagations
             (
             Opacitie
             and
             Perspicuitie
             )
             haue
             first
             place
             in
             all
             bodies
             ,
             alike
             communicable
             ,
             to
             single
             ,
             or
             compounded
             ,
             to
             corruptible
             ,
             or
             incorruptible
             substances
             .
             There
             is
             no
             mixt
             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
             mixt
             .
             *
             From
             the
             different
             proportions
             of
             their
             mixtures
             ,
             or
             combinations
             ariseth
             all
             diversitie
             of
             colours
             .
             It
             skilleth
             not
             whether
             the
             fire
             were
             hot
             or
             cold
             ,
             or
             whether
             the
             coales
             were
             dry
             or
             moyst
             ,
             so
             the
             one
             be
             bright
             ,
             and
             the
             other
             sootie
             or
             dustie
             ;
             the
             flame
             at
             first
             kindling
             will
             seeme
             blacke
             ,
             afterward
             reddish
             ,
             or
             blewish
             ,
             lastly
             yellow
             ,
             and
             splendent
             .
             The
             originall
             of
             reall
             colours
             (
             as
             they
             call
             them
             )
             is
             no
             other
             ,
             onely
             the
             perspicuitie
             ,
             and
             opacitie
             ,
             whence
             they
             spring
             are
             more
             permanent
             ,
             as
             being
             deeper
             incorporated
             into
             the
             matter
             ,
             and
             the
             bond
             of
             their
             mixture
             more
             firme
             .
          
           
             3.
             
             Most
             obiects
             (
             as
             they
             are
             presented
             to
             vs
             by
             sense
             )
             resemble
             the
             first
             Chaos
             ,
             or
             confused
             Masse
             .
             The
             vnderstanding
             by
             sifting
             ,
             and
             ventilating
             the
             severall
             ingredients
             ,
             and
             assigning
             such
             as
             are
             of
             like
             natures
             (
             sorted
             together
             )
             to
             their
             severall
             ,
             and
             proper
             places
             ,
             imitates
             the
             great
             Creator
             of
             the
             world
             in
             extracting
             light
             out
             of
             darkenesse
             ,
             and
             distinct
             bodies
             out
             of
             confused
             heapes
             ,
             and
             pure
             celestiall
             substances
             out
             of
             earthly
             drosse
             .
             The
             right
             constitution
             of
             every
             Art
             or
             Science
             ,
             is
             a
             kinde
             of
             Creation
             ,
             and
             their
             Inventors
             come
             nearest
             to
             God
             in
             wisedome
             ;
             yet
             not
             herein
             to
             glory
             ,
             or
             reioyce
             ,
             saue
             onely
             that
             by
             this
             cleare
             resolution
             of
             every
             effect
             ,
             or
             obiect
             into
             its
             simple
             and
             prime
             Elements
             ,
             the
             beames
             of
             the
             Creators
             wisedome
             ,
             and
             distillations
             of
             his
             goodnesse
             ,
             which
             lay
             buried
             in
             the
             confused
             Congests
             ,
             which
             sense
             presents
             ,
             become
             cleare
             and
             sensible
             ,
             if
             the
             winde
             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
             meane
             ,
             or
             slender
             ,
             but
             being
             made
             cleare
             ,
             and
             evident
             ,
             it
             may
             elevate
             the
             minde
             ,
             to
             which
             it
             so
             appeares
             ,
             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
             naturall
             ,
             Astrologicall
             ,
             or
             Politicke
             ,
             but
             the
             professors
             slouthfull
             readinesse
             to
             relie
             vpon
             the
             representations
             of
             sense
             not
             accurately
             sifted
             ,
             from
             which
             these
             three
             maine
             streames
             of
             Atheisme
             before
             mentioned
             did
             first
             issue
             .
             All
             three
             (
             with
             the
             source
             of
             Superstition
             ,
             or
             Idolatrie
             to
             be
             prosecuted
             in
             the
             next
             *
             Discourse
             ,
             )
             we
             may
             deriue
             from
             a
             further
             head
             ,
             then
             there
             we
             did
             ,
             and
             somewhat
             more
             particular
             and
             proper
             ,
             then
             was
             now
             intimated
             .
          
           
             4.
             
             It
             is
             a
             dictate
             of
             nature
             engraffed
             in
             all
             [
             
               That
               every
               thing
               ,
               which
               before
               was
               not
               ,
               must
               haue
               a
               cause
               of
               its
               now
               being
            
             ]
             .
             And
             if
             the
             cause
             manifesteth
             not
             it selfe
             in
             the
             production
             ,
             we
             are
             ready
             by
             nature
             to
             father
             the
             effect
             vpon
             that
             ,
             which
             is
             represented
             by
             sense
             as
             nearest
             vnto
             it
             .
             Thus
             the
             Philosopher
             tooke
             the
             matter
             ,
             the
             Astrologer
             the
             starres
             for
             sole
             or
             chiefe
             causes
             of
             all
             things
             :
             the
             Politician
             his
             owne
             plots
             for
             principall
             accomplishers
             of
             all
             those
             proiects
             ,
             whereto
             they
             concurre
             as
             the
             dropping
             of
             a
             petty
             Conduit
             to
             the
             overflow
             of
             a
             mightie
             river
             ,
             out
             of
             which
             the
             whole
             streame
             ,
             which
             feeds
             it
             ,
             and
             many
             other
             ,
             was
             first
             cut
             .
             And
             if
             the
             event
             be
             such
             ,
             as
             hath
             no
             permanent
             duration
             ,
             or
             fixt
             seate
             ,
             but
             falls
             out
             now
             and
             then
             without
             any
             certaine
             observation
             ;
             the
             time
             ,
             and
             place
             ,
             wherein
             it
             was
             brought
             forth
             ,
             are
             vsually
             supposed
             
             to
             be
             sole
             compartners
             in
             the
             begetting
             ,
             or
             conceiving
             of
             it
             ;
             and
             shall
             according
             to
             the
             goodnesse
             ,
             or
             badnesse
             of
             this
             their
             supposed
             broode
             ,
             reape
             the
             same
             praise
             or
             dispraise
             ,
             the
             same
             thankes
             or
             imprecations
             ,
             which
             Parents
             ,
             or
             Tutors
             haue
             for
             furnishing
             the
             Common-weale
             with
             towardly
             ,
             or
             vngracious
             plants
             .
          
           
             5.
             
             Nor
             doth
             sense
             entise
             vnto
             Atheisme
             ,
             or
             Idolatrie
             ,
             onely
             by
             putting
             that
             vsuall
             fallacie
             of
             
               non
               causa
               pro
               causa
            
             vpon
             the
             vnobservant
             .
             But
             this
             error
             supposed
             ,
             seeing
             the
             linke
             betwixt
             causes
             ,
             and
             their
             effects
             is
             most
             strict
             ,
             the
             multiplicitie
             of
             the
             one
             suggests
             a
             multiplicitie
             of
             the
             other
             .
             So
             doth
             every
             tearme
             of
             Relation
             multiplied
             in
             the
             Individuall
             ,
             occasion
             vs
             to
             conceiue
             a
             like
             number
             of
             correlatiues
             .
             The
             same
             error
             often
             insinuates
             it selfe
             into
             the
             proper
             acts
             of
             vnderstanding
             .
             For
             no
             things
             in
             Nature
             truely
             diverse
             can
             be
             so
             indivisibly
             ,
             or
             essentially
             continued
             in
             representations
             made
             by
             sense
             ,
             as
             the
             obiect
             ,
             or
             nature
             conceived
             by
             vs
             ,
             and
             our
             intellectiue
             conceit
             of
             it
             :
             no
             things
             really
             different
             more
             apt
             ,
             than
             these
             to
             present
             themselues
             as
             one
             .
             Now
             seeing
             our
             vnderstandings
             cannot
             comprehend
             the
             entire
             entitie
             of
             many
             natures
             in
             themselues
             most
             intelligible
             by
             one
             conceipt
             ,
             but
             must
             view
             them
             peece-meale
             ,
             as
             we
             doe
             many
             sided
             bodies
             ,
             or
             measure
             them
             by
             reiteration
             of
             the
             same
             or
             like
             acts
             ,
             as
             we
             doe
             large
             quantities
             by
             often
             application
             of
             the
             same
             palme
             or
             spanne
             .
             We
             slide
             by
             this
             meanes
             into
             a
             common
             error
             of
             imagining
             as
             many
             distinct
             natures
             conceived
             ,
             as
             we
             frame
             conceipts
             of
             it
             ,
             being
             indeed
             but
             one
             ,
             and
             the
             same
             .
             Thus
             doth
             error
             become
             circular
             ;
             for
             by
             conceiving
             
             things
             by
             nature
             diverse
             whilest
             represented
             in
             one
             heape
             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
             diversitie
             in
             the
             cause
             ,
             which
             is
             still
             one
             ,
             and
             the
             same
             ,
             from
             *
             diversitie
             of
             Place
             and
             Time
             ,
             which
             intrude
             themselues
             into
             our
             conceipt
             of
             it
             :
             And
             sometimes
             againe
             an
             vnitie
             ,
             or
             Identitie
             of
             causes
             ,
             where
             there
             is
             great
             diversitie
             ,
             from
             the
             vnitie
             of
             time
             ,
             of
             place
             ,
             of
             temporary
             or
             locall
             adherents
             ,
             or
             other
             correlations
             alwaies
             vnited
             in
             our
             conceit
             .
             The
             manner
             of
             the
             Heathens
             error
             mentioned
             by
             S.
             Austin
             ,
             was
             the
             same
             ,
             onely
             different
             in
             the
             matter
             .
             
               Aliquando
               vnum
               Deum
               res
               plures
               :
               aliquando
               vnam
               rem
               Deos
               plures
               faciunt
            
             *
             .
             If
             these
             errors
             vsually
             obtrude
             themselues
             in
             matters
             sensible
             ,
             whereof
             we
             haue
             distinct
             ,
             and
             formall
             representations
             ,
             their
             insinuations
             must
             needs
             be
             more
             frequent
             in
             matters
             meerely
             intellectuall
             ,
             of
             which
             we
             can
             haue
             no
             specificall
             resemblance
             ,
             but
             must
             be
             enforced
             to
             mould
             them
             in
             some
             sensible
             conceipt
             .
             Things
             rare
             and
             admirable
             ,
             though
             in
             their
             own
             nature
             visible
             ,
             yet
             not
             seene
             by
             vs
             ,
             but
             knowne
             onely
             by
             report
             or
             fame
             ,
             we
             cannot
             better
             apprehend
             ,
             then
             by
             comparing
             them
             with
             the
             best
             we
             know
             of
             the
             same
             kinde
             .
             
               
                 Vrbem
                 quam
                 Romam
                 dicunt
                 ,
                 Meliboee
                 ,
                 putaui
                 ,
              
               
                 Stultus
                 ego
                 huic
                 nostrae
                 similem
                 .
              
            
             
               
                 Foole
                 that
                 I
                 was
                 ,
                 great
                 Empresse
                 Rome
                 be
                 crown'd
                 with
                 loftie
                 Towers
                 ,
              
               
                 I
                 ween'd
                 t'
                 haue
                 beene
                 some
                 Market
                 Towne
                 ,
                 not
                 much
                 vnlike
                 to
                 ours
                 .
              
            
             
             Though
             Mantua
             had
             beene
             a
             meaner
             Towne
             ,
             then
             it
             was
             ;
             yet
             being
             the
             fairest
             ,
             and
             best
             he
             knew
             ,
             his
             distinct
             conceipt
             of
             Rome
             vnseene
             could
             not
             haue
             surpassed
             the
             Idea
             of
             it
             ,
             saue
             onely
             by
             addition
             of
             some
             streets
             ,
             or
             greater
             store
             of
             such
             ornaments
             ,
             as
             he
             had
             observed
             in
             building
             .
             But
             his
             error
             vpon
             the
             view
             of
             Rome
             was
             easily
             rectified
             ,
             albeit
             the
             manner
             of
             his
             misconceipt
             ,
             the
             partie
             in
             whose
             person
             he
             speakes
             ,
             could
             not
             better
             expresse
             vnto
             his
             fellow
             ,
             then
             by
             mistaking
             the
             damme
             for
             the
             suckling
             :
             
               Sic
               canibus
               catulos
               similes
               ,
               sic
               matribus
               haedos
               Nôram
               .
            
             nor
             the
             measure
             of
             it
             better
             than
             by
             comparing
             the
             Cypresse
             with
             lower
             shrubbes
             .
             
               
                 Verum
                 haec
                 tantum
                 alias
                 inter
                 caput
                 extulit
                 vrbes
                 ,
              
               
                 Quantum
                 lenta
                 solent
                 inter
                 viburna
                 Cupressi
                 .
              
            
             
               
                 But
                 sure
                 this
                 Cittie
                 other
                 Townes
                 ,
                 in
                 state
                 no
                 lesse
                 exceedes
                 ,
              
               
                 Then
                 Cypresse
                 tall
                 wild
                 limber
                 vines
                 ,
                 then
                 pleasant
                 vines
                 doe
                 weeds
                 .
              
            
             More
             grosse
             by
             much
             will
             our
             present
             conceipts
             of
             the
             divine
             nature
             appeare
             ,
             when
             our
             faith
             shall
             be
             changed
             into
             sight
             :
             The
             best
             remedie
             not
             to
             erre
             much
             is
             to
             hold
             our
             mindes
             in
             suspensiue
             admiration
             ,
             not
             presuming
             to
             be
             peremptory
             in
             particular
             representations
             :
             not
             to
             content
             our selues
             with
             any
             resemblance
             as
             sufficient
             ,
             though
             some
             be
             more
             apt
             ,
             
             then
             others
             for
             bringing
             forth
             a
             more
             liuely
             conceite
             of
             his
             vnconceivable
             glory
             ,
             or
             a
             more
             distinct
             apprehension
             of
             his
             incomprehensible
             wisedome
             ,
             or
             maiestie
             ,
             or
             more
             determinate
             notice
             of
             his
             immensitie
             ,
             or
             infinitie
             :
             but
             of
             these
             hereafter
             .
          
           
             6.
             
             The
             summe
             of
             this
             Discourse
             is
             to
             admonish
             every
             one
             ,
             that
             meditates
             on
             God
             ,
             or
             his
             attributes
             ,
             to
             take
             heede
             to
             his
             imaginations
             .
             For
             besides
             the
             aforementioned
             puritie
             of
             heart
             ,
             the
             intention
             of
             minde
             ,
             or
             vnderstanding
             to
             ventilate
             ,
             sift
             ,
             or
             illuminate
             phantasmes
             borrowed
             from
             sense
             ,
             there
             is
             required
             a
             vigilant
             attention
             in
             the
             judicatiue
             facultie
             :
             otherwise
             the
             same
             errors
             ,
             which
             happen
             in
             recalling
             things
             long
             forgotten
             to
             minde
             ,
             or
             dreames
             will
             surprize
             our
             waking
             Imaginations
             of
             God
             ,
             or
             matters
             divine
             .
             He
             that
             would
             remember
             
               Timotheus
               ,
               Theodorus
            
             ,
             or
             Orosius
             ,
             vnlesse
             his
             apprehension
             of
             their
             names
             haue
             beene
             formerly
             very
             distinct
             ,
             and
             his
             present
             examination
             attentiue
             ,
             would
             easily
             entertaine
             in
             stead
             of
             them
             
               Theotimus
               ,
               Dorotheus
            
             ,
             or
             Osorius
             .
             In
             men
             ignorant
             of
             Latine
             Etymologies
             ,
             conference
             will
             sometimes
             be
             taken
             for
             
               confidence
               ,
               offence
            
             for
             defence
             ,
             &c.
             
             Now
             our
             knowledge
             of
             matters
             vnsensible
             ,
             being
             (
             as
             I
             said
             before
             )
             like
             vnto
             reminiscence
             ,
             in
             that
             we
             haue
             but
             an
             indefinite
             or
             vndeterminate
             notion
             of
             their
             natures
             ,
             and
             qualities
             ;
             and
             herein
             short
             of
             them
             ,
             that
             we
             never
             had
             an
             expresse
             ,
             or
             actuall
             notion
             ,
             wherby
             to
             examine
             their
             resemblances
             :
             the
             substitution
             of
             any
             thing
             ,
             which
             hath
             ordinary
             similitude
             with
             them
             ,
             will
             hardly
             be
             avoyded
             without
             great
             attention
             .
             The
             manner
             of
             many
             errors
             in
             this
             kinde
             differs
             onely
             in
             degree
             from
             such
             delusions
             as
             fall
             out
             in
             dreames
             ;
             wherein
             our
             
             apprehensions
             of
             proper
             sensibles
             are
             most
             quicke
             ,
             and
             liuely
             ,
             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
             moue
             not
             vs
             ,
             made
             deepe
             impression
             of
             a
             Deitie
             ,
             which
             they
             strangely
             multiplied
             ,
             or
             transformed
             .
          
        
      
       
         
         
           SECTION
           III.
           
        
         
           
             Of
             the
             originall
             of
             Heathenish
             Idolatrie
             ,
             and
             multiplicitie
             of
             Gods.
             
          
        
         
           
             CHAP.
             XVI
             .
          
           
             
               The
               generall
               fallacie
               by
               which
               Sathan
               seduced
               the
               World
               to
               acknowledge
               false
               Gods.
               
            
          
           
             1.
             
             THe
             manner
             how
             indefinite
             notions
             of
             the
             Deitie
             did
             branch
             themselues
             into
             Idolatrie
             ,
             though
             many
             haue
             attempted
             to
             handle
             at
             large
             ,
             none
             in
             my
             judgement
             haue
             so
             directly
             hitt
             ,
             as
             the
             *
             Philosopher
             doth
             in
             a
             touch
             ,
             or
             glaunce
             .
             The
             fallacie
             was
             in
             converting
             that
             Maxime
             ,
             or
             generall
             notion
             simply
             ,
             which
             was
             convertible
             onely
             by
             Accident
             .
             All
             conceived
             of
             God
             ,
             as
             the
             best
             obiect
             they
             could
             conceiue
             ;
             whence
             ,
             many
             finding
             contentment
             to
             their
             desires
             beyond
             all
             measure
             of
             good
             distinctly
             knowne
             before
             ,
             forthwith
             collected
             that
             to
             be
             God
             ,
             which
             had
             given
             them
             such
             contentment
             .
             Others
             more
             desirous
             to
             gratulate
             their
             extraordinary
             benefactors
             with
             more
             then
             vsuall
             respect
             ,
             
             then
             able
             to
             distinguish
             betweene
             the
             severall
             degrees
             or
             sorts
             of
             honor
             ,
             made
             bold
             to
             borrow
             such
             ,
             as
             was
             due
             vnto
             the
             divine
             power
             (
             therewith
             to
             gratifie
             men
             )
             and
             so
             by
             custome
             or
             bad
             example
             brought
             posteritie
             to
             pay
             that
             as
             an
             ordinary
             debt
             ,
             which
             in
             heate
             of
             affection
             ,
             or
             vnwildie
             exuitation
             of
             minde
             ,
             had
             beene
             mis-tendered
             by
             way
             of
             complement
             ,
             or
             lavish
             gratuitie
             .
             In
             mindes
             not
             well
             acquainted
             with
             the
             severall
             kindes
             of
             things
             desireable
             ,
             nor
             with
             the
             degrees
             of
             their
             goodnesse
             ,
             it
             is
             alwayes
             easie
             for
             any
             good
             of
             higher
             degree
             ,
             or
             ranke
             ,
             then
             hath
             beene
             formerly
             tasted
             ,
             to
             intercept
             that
             respect
             ,
             or
             affection
             ,
             which
             by
             rule
             of
             justice
             belongeth
             onely
             to
             the
             best
             .
             And
             the
             affection
             thus
             alienated
             ,
             or
             misguided
             ,
             disenables
             our
             inclinations
             for
             aspiring
             any
             higher
             .
             For
             although
             the
             capacitie
             of
             the
             humane
             soule
             be
             in
             a
             manner
             infinite
             ,
             and
             all
             of
             vs
             infinitely
             desire
             to
             be
             happy
             ,
             yet
             our
             apprehensions
             of
             goodnesse
             ,
             or
             happinesse
             it selfe
             are
             confused
             ,
             and
             indistinct
             .
             The
             best
             of
             vs
             vntill
             Gods
             spirit
             become
             our
             guide
             ,
             are
             no
             better
             then
             blind
             men
             ,
             in
             the
             choyce
             of
             things
             good
             .
             From
             this
             natiue
             blindnesse
             of
             our
             appetites
             ,
             and
             apprehensions
             ,
             we
             infinitely
             desire
             that
             which
             first
             or
             most
             frequently
             possesseth
             our
             soules
             with
             delight
             ,
             though
             in
             its
             nature
             but
             a
             finite
             good
             ,
             and
             our
             desires
             being
             infinitely
             set
             on
             that
             which
             is
             but
             finitely
             good
             ,
             doe
             dull
             our
             sight
             ,
             dead
             our
             appetite
             ,
             and
             abate
             our
             capacities
             of
             that
             infinite
             goodnesse
             ,
             which
             we
             naturally
             long
             after
             .
             Thus
             ,
             as
             heretofore
             is
             observed
             *
             ,
             our
             desires
             of
             good
             ends
             ,
             which
             admit
             no
             bound
             ,
             or
             limit
             ,
             are
             often
             taken
             vp
             by
             the
             meanes
             ,
             whose
             acquaintance
             was
             onely
             sought
             ,
             for
             better
             compassing
             
             the
             end
             .
             And
             many
             yong
             wits
             finding
             vnusuall
             refreshing
             in
             extemporary
             exchange
             of
             j●sts
             ,
             of
             pleasant
             discourse
             ,
             or
             in
             opening
             some
             veine
             of
             Poetry
             ,
             are
             in
             short
             time
             brought
             to
             confine
             themselues
             wholly
             to
             this
             kinde
             of
             dyet
             ;
             contented
             to
             be
             continually
             fed
             with
             froth
             ;
             otherwise
             framed
             for
             contemplation
             of
             such
             mysteries
             ,
             as
             might
             perpetually
             distill
             Nectar
             and
             Ambrosia
             .
          
           
             2.
             
             By
             a
             wittie
             resemblance
             directly
             subordinate
             to
             this
             generall
             occasion
             of
             error
             ●re
             intimated
             ,
             doth
             the
             noble
             Mornay
             expresse
             the
             manner
             of
             some
             Heathens
             seducements
             to
             worship
             the
             Hoast
             of
             Heaven
             .
             
               This
               
                 (
                 saith
                 he
              
               )
               so
               fell
               out
               ,
               as
               if
               some
               Rustique
               ,
               that
               thinkes
               a
               great
               deale
               better
               of
               himselfe
               ,
               when
               he
               hath
               on
               his
               holy
               daies
               suite
               ,
               permitted
               to
               come
               within
               the
               Court
               ,
               should
               mistake
               the
               first
               gawdie
               coate
               he
               mette
               with
               for
               his
               Prince
               ,
               or
               Soueraigne
               .
            
             Heaven
             they
             conceived
             to
             be
             the
             seate
             ,
             or
             court
             of
             divine
             powers
             ,
             and
             the
             Sunne
             ,
             Moone
             ,
             and
             Starres
             ,
             being
             bodies
             glorious
             in
             themselues
             ,
             and
             sensible
             procurers
             of
             common
             benefits
             to
             men
             ;
             partly
             by
             reason
             of
             their
             place
             ,
             partly
             by
             that
             high
             ranke
             of
             excellency
             ,
             or
             goodnesse
             ,
             which
             they
             enioy
             amongst
             the
             partes
             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
             thinke
             vs
             Christians
             but
             a
             kinde
             of
             senselesse
             creatures
             ,
             for
             worshipping
             a
             God
             ,
             whom
             we
             neither
             see
             ,
             heare
             ,
             nor
             feele
             ,
             neglecting
             the
             Sunne
             to
             whose
             comfortable
             beames
             more
             senses
             ,
             then
             one
             ,
             are
             beholding
             .
             This
             report
             ,
             though
             not
             avouched
             by
             any
             authentique
             Relator
             ,
             whiles
             related
             in
             my
             hearing
             by
             some
             ,
             who
             avouched
             
             themselues
             eare-witnesses
             of
             such
             expostulations
             with
             Barbarians
             ,
             I
             could
             not
             reiect
             as
             incredible
             ,
             because
             not
             vnconsonant
             to
             Caesars
             Narration
             of
             the
             auncient
             Germanes
             :
             *
             
               The
               Germanes
            
             ,
             saith
             he
             ,
             
               which
               worshipped
               no
               Gods
               besides
               the
               Sunne
               ,
               the
               Moone
               ,
               &c.
               of
               whose
               beneficence
               they
               were
               sensible
               .
            
             Their
             manner
             of
             life
             ,
             as
             is
             well
             knowne
             ,
             was
             but
             simple
             ,
             without
             varietie
             of
             trades
             for
             supplying
             of
             necessities
             ,
             much
             more
             destitute
             of
             good
             arts
             ,
             or
             curious
             inventions
             for
             ornament
             of
             publique
             State
             ;
             otherwise
             their
             gods
             had
             beene
             more
             .
             a
             Had
             the
             mystery
             of
             Printing
             (
             to
             omit
             other
             profitable
             inventions
             of
             moderne
             Germanes
             )
             beene
             invented
             in
             those
             auncient
             times
             ,
             whereof
             Caesar
             writes
             ,
             Gutenberg
             of
             Ments
             ,
             to
             whom
             the
             Christian
             world
             is
             vnder
             God
             most
             beholding
             for
             this
             sacred
             Art
             ,
             might
             haue
             beene
             a
             God
             of
             higher
             esteeme
             throughout
             Germany
             ,
             than
             Mercury
             ,
             or
             Iupiter
             himselfe
             ,
             or
             any
             other
             God
             of
             the
             Germanes
             by
             Caesar
             mentioned
             .
             For
             with
             most
             people
             of
             those
             times
             (
             as
             b
             Zenoes
             scholler
             had
             observed
             )
             any
             profitable
             Invention
             was
             title
             sufficient
             to
             chalenge
             the
             esteeme
             ,
             or
             honor
             of
             a
             God
             ;
             even
             the
             things
             themselues
             so
             invented
             ,
             if
             rare
             ,
             or
             extraordinarily
             beneficiall
             ,
             were
             enstiled
             with
             the
             attributes
             of
             divine
             powers
             .
             Thus
             as
             the
             wise
             man
             had
             observed
             ,
             the
             Heathens
             multiplied
             their
             gods
             according
             to
             the
             varietie
             of
             the
             matters
             ,
             which
             they
             principally
             desired
             ,
             or
             feared
             .
             And
             *
             Cotta
             deriding
             the
             Somnolent
             and
             sluggish
             gods
             of
             the
             Epicures
             ,
             doth
             in
             comparison
             acquite
             the
             Aegyptians
             from
             their
             grosse
             foppery
             ,
             in
             that
             they
             consecrated
             no
             beasts
             ,
             but
             for
             some
             publique
             benefit
             in
             their
             opinion
             received
             from
             them
             .
          
           
           
             3.
             
             Of
             publique
             benefits
             ,
             freedome
             from
             daunger
             was
             held
             a
             part
             ;
             whence
             those
             beasts
             ,
             how
             loathsome
             soever
             ,
             vnto
             whose
             annoyance
             they
             were
             most
             obnoxious
             ,
             were
             reverenced
             and
             feared
             as
             gods
             .
             Not
             the
             Crocodile
             ,
             but
             had
             his
             peculiar
             rites
             ,
             or
             pacificall
             ceremonies
             :
             howbeit
             his
             worshippers
             held
             it
             a
             point
             of
             religious
             policy
             to
             hold
             like
             correspondency
             with
             Iohneumon
             ,
             a
             kinde
             of
             water
             Rat
             ,
             which
             devoured
             this
             gods
             young
             ones
             .
             To
             attribute
             divine
             honour
             vnto
             beasts
             ,
             how
             beneficiall
             soever
             ,
             may
             seeme
             to
             vs
             very
             grosse
             ,
             and
             without
             some
             other
             collaterall
             impulsiue
             causes
             scarce
             derivable
             from
             the
             former
             originall
             of
             this
             error
             .
             But
             whatsoever
             the
             causes
             might
             be
             ,
             experience
             hath
             proued
             the
             effect
             not
             vnusuall
             amongst
             barbarous
             people
             in
             this
             age
             .
             a
             
               There
               be
               at
               this
               day
               in
               Samogithia
               many
               Idolaters
               which
               nourish
               a
               kinde
               of
               Serpents
               that
               go
               or
               creepe
               vpon
               foure
               short
               feet
               like
               Lizzards
               ,
               their
               bodies
               blackish
               and
               fat
               ,
               about
               some
               three
               handfulls
               in
               length
               ,
               and
               these
               they
               nourish
               as
               their
               houshold
               Gods.
               And
               whilest
               they
               come
               or
               creepe
               vpon
               set
               daies
               by
               ceremoniall
               invitation
               vnto
               their
               meate
               ,
               the
               Master
               of
               the
               house
               with
               his
               familie
               attends
               them
               with
               feare
               and
               reverence
               to
               their
               repast
               ,
               at
               their
               repast
               ,
               vntill
               they
               returne
               vnto
               their
               place
               .
            
             It
             is
             a
             strange
             Narration
             which
             this
             Author
             in
             the
             same
             place
             commends
             vnto
             vs
             vpon
             the
             credit
             of
             his
             Hoast
             .
             Which
             how
             farre
             it
             is
             to
             be
             taken
             ,
             I
             referre
             it
             to
             such
             as
             will
             take
             paines
             to
             reade
             the
             Author
             himselfe
             ,
             
             or
             his
             words
             here
             quoted
             in
             the
             Margine
             *
             .
             But
             leaving
             these
             barbarous
             worshippers
             of
             venomous
             or
             noysome
             beasts
             :
             to
             adore
             men
             well
             deserving
             of
             them
             with
             divine
             honour
             ,
             most
             Nations
             haue
             beene
             by
             nature
             more
             prone
             ,
             and
             many
             haue
             had
             peculiar
             impulsions
             to
             push
             forward
             their
             pronenesse
             vnto
             this
             sinne
             .
          
           
             4.
             
             That
             God
             in
             the
             similitude
             and
             substance
             of
             man
             should
             communicate
             inestimable
             blessings
             to
             mortalitie
             ,
             was
             a
             tradition
             vndoubted
             from
             the
             propagation
             of
             mankinde
             .
             This
             notion
             supposed
             ;
             That
             the
             severall
             authors
             of
             benefits
             as
             hard
             by
             meanes
             ordinary
             or
             observable
             to
             be
             accomplished
             ,
             as
             they
             were
             highly
             esteemed
             ,
             should
             be
             taken
             by
             silly
             Heathens
             for
             gods
             in
             mens
             likenesse
             *
             ;
             is
             an
             essentiall
             branch
             of
             the
             former
             promptness
             to
             invest
             every
             vnexperiēced
             good
             thing
             ,
             with
             that
             cōceit
             they
             had
             of
             the
             very
             best
             imaginable
             .
             Amongst
             the
             gods
             of
             the
             Heathen
             ,
             Iupiter
             was
             commonly
             esteemed
             supreme
             ,
             because
             the
             imagined
             author
             of
             greatest
             benefits
             ;
             yet
             greater
             than
             Paul
             bestowed
             vpon
             that
             poore
             soule
             of
             Lystra
             ,
             which
             had
             beene
             a
             creeple
             from
             his
             mothers
             wombe
             ,
             no
             fabulous
             Poet
             had
             reported
             as
             done
             by
             him
             in
             all
             his
             supposed
             transfigurations
             on
             earth
             .
             The
             excellency
             of
             the
             good
             
             turne
             ,
             whereof
             their
             eyes
             were
             witnesses
             ,
             did
             exactly
             fit
             the
             best
             notion
             they
             had
             of
             any
             divine
             power
             .
             Hence
             was
             that
             exclamation
             ;
             *
             
               The
               gods
               are
               come
               downe
               vnto
               vs
               in
               the
               likenesse
               of
               men
               .
            
             And
             because
             Princes
             ,
             or
             men
             of
             greatest
             places
             on
             earth
             ,
             for
             reservation
             of
             state
             ,
             deliver
             their
             mindes
             by
             Orators
             or
             Interpreters
             :
             Barnabas
             for
             his
             silence
             is
             taken
             for
             Iupiter
             ,
             and
             Paul
             for
             his
             dexteritie
             of
             speech
             is
             named
             Mercury
             :
             both
             ,
             if
             so
             they
             would
             ,
             might
             haue
             robbed
             Iupiter
             of
             his
             honour
             by
             the
             consent
             and
             furtherance
             of
             his
             owne
             Priestes
             .
             From
             this
             peoples
             pronenesse
             to
             adore
             them
             ,
             as
             the
             greatest
             gods
             ,
             which
             they
             had
             heard
             of
             ,
             we
             may
             gather
             how
             easily
             the
             title
             of
             petty
             gods
             might
             haue
             bin
             purchased
             by
             any
             impostor
             ,
             that
             could
             obstupifie
             rude
             people
             ,
             as
             
               Simon
               Magus
            
             did
             ,
             with
             appearances
             farre
             surpassing
             their
             observation
             or
             capacities
             .
             How
             naturall
             the
             apprehension
             of
             divine
             power
             is
             vpon
             vnusuall
             events
             ;
             how
             apt
             ,
             and
             flexible
             apprehensions
             so
             occasioned
             are
             to
             be
             misplaced
             vpon
             wrong
             obiects
             ,
             cannot
             better
             be
             exemplified
             by
             any
             instance
             ,
             then
             by
             the
             Barbarians
             various
             censure
             vpon
             S.
             Paul.
             The
             manner
             of
             the
             Vipers
             creeping
             out
             of
             the
             fire
             ,
             &
             hanging
             vpon
             his
             hand
             (
             after
             a
             daungerous
             escape
             by
             Sea
             )
             they
             apprehend
             as
             a
             document
             of
             divine
             Iustice
             ,
             making
             inquisition
             for
             bloud
             .
             *
             
               When
               the
               Barbarians
               sawe
               the
               venomous
               beast
               hang
               on
               his
               hand
               ,
               they
               said
               among
               themselues
               ;
               no
               doubt
               this
               man
               is
               a
               murtherer
               ,
               whom
               ,
               though
               he
               hath
               escaped
               the
               sea
               ,
               yet
               vengeance
               suffereth
               not
               to
               liue
               .
               But
               after
               they
               had
               looked
               a
               great
               while
               ,
               and
               saw
               no
               harme
               come
               to
               him
               ,
               they
               changed
               their
               mindes
               ,
               and
               said
               ,
               that
               he
               was
               a
               God.
            
             Had
             he
             himselfe
             said
             ,
             Amen
             ,
             to
             their
             motions
             ,
             he
             might
             haue
             received
             divine
             honour
             from
             
             them
             by
             publique
             decree
             .
             Much
             better
             was
             the
             indistinct
             ,
             or
             confused
             notion
             ,
             which
             this
             kinde
             hearted
             people
             had
             of
             the
             godhead
             ,
             or
             of
             diuine
             powers
             ,
             then
             the
             speculatiue
             acquired
             knowledge
             of
             the
             true
             and
             onely
             God
             ,
             which
             the
             malicious
             hard-hearted
             Iewes
             had
             translated
             out
             of
             Gods
             booke
             into
             their
             owne
             braines
             .
          
           
             5.
             
             The
             Iewes
             in
             that
             they
             had
             entwined
             their
             owne
             vaine-glorious
             hopes
             of
             honour
             and
             earthly
             dignitie
             ,
             with
             that
             preconceite
             or
             action
             ,
             which
             they
             had
             of
             their
             Messia's
             glory
             ,
             were
             often
             enraged
             against
             him
             for
             chalenging
             ,
             or
             accepting
             divine
             honour
             for
             blessings
             more
             miraculous
             ,
             then
             that
             last
             mentioned
             wrought
             by
             Paul
             ;
             vsually
             bestowed
             by
             him
             vpon
             their
             poore
             .
             For
             these
             blessings
             ,
             although
             farre
             surmounting
             all
             conceit
             of
             any
             good
             before
             experienced
             ,
             or
             expected
             by
             the
             poore
             soules
             relieued
             ,
             were
             (
             
               not
               good
               ,
               but
               rather
            
             )
             offensiue
             to
             such
             spectators
             ,
             as
             had
             fed
             their
             fancies
             with
             confident
             hopes
             of
             a
             Monarch
             ,
             to
             crowne
             them
             with
             externall
             soueraigntie
             over
             others
             ,
             not
             a
             Physitian
             to
             cure
             their
             inward
             woundes
             ,
             or
             to
             set
             them
             free
             from
             Satanicall
             slavery
             .
             Howbeit
             his
             handy-workes
             ,
             seconded
             with
             his
             wordes
             of
             life
             ,
             vsually
             left
             a
             true
             print
             of
             his
             divinitie
             in
             the
             parties
             ,
             whom
             he
             cured
             ;
             because
             the
             good
             they
             felt
             ,
             was
             greater
             then
             could
             be
             expected
             from
             any
             but
             him
             ,
             whom
             God
             had
             sent
             .
             And
             I
             am
             perswaded
             ,
             the
             poore
             creeple
             of
             Listra
             ,
             not
             otherwise
             instructed
             by
             his
             mouth
             ,
             which
             had
             made
             him
             sound
             ,
             would
             haue
             taken
             him
             either
             for
             Iupiter
             ,
             or
             some
             greater
             god
             :
             albeit
             Iupiters
             Priests
             ,
             or
             other
             Citizens
             of
             best
             respect
             had
             maligned
             ,
             or
             vilified
             the
             cure
             wrought
             in
             him
             ,
             in
             such
             manner
             ,
             as
             the
             
               Scribes
               ,
               
               Pharisees
            
             ,
             and
             Iewes
             did
             our
             Saviours
             restoration
             of
             the
             blind
             man
             to
             sight
             ,
             the
             deafe
             ,
             the
             lame
             ,
             the
             dumbe
             ,
             and
             such
             as
             he
             had
             raised
             from
             death
             ,
             or
             dispossessed
             of
             divells
             ,
             were
             alwayes
             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
             feede
             them
             with
             hopes
             of
             such
             good
             ,
             as
             they
             most
             desired
             .
          
           
             6.
             
             It
             is
             an
             error
             most
             incident
             to
             drudging
             mindes
             ,
             not
             to
             distinguish
             betwixt
             goodnesse
             it selfe
             ,
             and
             what
             is
             good
             to
             their
             affections
             .
             Once
             I
             heard
             a
             poore
             creature
             complaine
             of
             her
             deceased
             neighbour
             ,
             that
             he
             was
             an
             hard
             man
             towards
             the
             poore
             .
             Being
             asked
             what
             reason
             she
             had
             so
             to
             censre
             him
             ;
             the
             reply
             was
             ,
             that
             he
             had
             given
             somewhat
             to
             every
             poore
             in
             the
             Parish
             ,
             besides
             her selfe
             ;
             though
             she
             ,
             as
             farre
             as
             I
             could
             learne
             ,
             was
             onely
             forgotten
             ,
             not
             excepted
             against
             vpon
             any
             splene
             .
             From
             some
             spice
             of
             this
             drowsie
             error
             the
             best
             of
             vs
             are
             not
             free
             ,
             alwayes
             by
             nature
             not
             rectified
             or
             over-ruled
             by
             grace
             ,
             prone
             to
             loue
             that
             best
             ,
             which
             seemes
             best
             vnto
             vs
             ,
             not
             what
             absolutely
             ,
             and
             in
             it selfe
             is
             such
             .
             From
             this
             partiall
             inclination
             were
             many
             obscure
             imaginary
             powers
             ,
             scarce
             knowne
             to
             neighbour
             Countries
             ,
             more
             honoured
             in
             some
             private
             Cities
             to
             which
             they
             had
             beene
             principall
             bencfactors
             ,
             than
             Iupiter
             ,
             or
             other
             famous
             gods
             .
             *
             
               The
               Alabandenses
            
             (
             saith
             
               Tully
               )
               doe
               more
               religiously
               worship
               one
               Alabandus
               ,
               the
               Founder
               of
               their
               Cittie
               ,
               then
               they
               doe
               any
               of
               their
               greater
               or
               more
               famous
               Gods.
               
               Cominaeus
            
             *
             hath
             acquainted
             vs
             with
             the
             like
             humor
             in
             certaine
             professed
             Romish
             Catholicke
             Christians
             ,
             which
             made
             no
             scruple
             of
             worshipping
             such
             men
             for
             Saints
             after
             death
             ,
             as
             in
             their
             liues
             and
             actions
             had
             more
             resembled
             Satan
             ,
             and
             his
             wicked
             Angells
             .
             From
             the
             common
             
               notion
               ;
               [
               That
               Saints
               are
               the
               best
               of
               men
               ;
               ]
            
             They
             did
             by
             the
             vsuall
             fallacie
             misconceiue
             ,
             and
             ,
             vpon
             their
             misconceit
             ,
             admit
             all
             such
             for
             Saints
             ,
             as
             had
             dealt
             best
             with
             them
             ,
             though
             perhappes
             much
             better
             ,
             then
             in
             conscience
             they
             ought
             ,
             and
             to
             the
             great
             preiudice
             of
             many
             others
             much
             better
             deserving
             favour
             ,
             and
             beneficence
             .
          
           
             7.
             
             Vnto
             a
             more
             detestable
             kinde
             of
             Idolatrie
             many
             Heathens
             were
             ,
             many
             Christians
             yet
             are
             brought
             by
             mere
             excesse
             of
             the
             like
             selfe-loue
             ,
             or
             partiall
             and
             corrupt
             affection
             ;
             even
             to
             Deifie
             any
             kind
             of
             delightsome
             fithinesse
             ,
             or
             beneficiall
             villany
             ,
             or
             to
             imagine
             some
             one
             or
             other
             divine
             power
             ,
             patron
             of
             such
             practises
             ,
             as
             they
             feare
             might
             otherwise
             be
             controlled
             by
             mans
             authoritie
             .
             Whatsoever
             it
             be
             ,
             whereon
             our
             affections
             are
             most
             set
             ,
             that
             is
             indeed
             and
             truth
             our
             onely
             god
             ,
             and
             would
             be
             solemnely
             adored
             with
             divine
             worship
             ,
             did
             not
             our
             naturall
             feare
             of
             civill
             shame
             ,
             or
             publique
             infamie
             ,
             likely
             to
             redound
             ,
             for
             revolting
             from
             the
             rule
             of
             life
             generally
             acknowledged
             ,
             restraine
             our
             motiue
             faculties
             from
             acting
             those
             partes
             ,
             which
             haue
             beene
             designed
             vnto
             them
             by
             the
             vaine
             imaginations
             of
             our
             wicked
             hearts
             .
             In
             as
             much
             as
             the
             heart
             of
             man
             is
             Gods
             
             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
             vnto
             his
             sacred
             Maiestie
             ,
             bestowing
             them
             vpon
             those
             matters
             ,
             whatsoever
             they
             be
             ,
             vpon
             which
             it
             hath
             once
             bestowed
             it selfe
             .
             Thus
             might
             the
             wanton
             Strumpet
             haue
             beene
             invested
             with
             the
             most
             glorious
             attributes
             of
             divine
             goodnesse
             ,
             that
             the
             lascivious
             Poet
             in
             heate
             of
             lust
             could
             haue
             invented
             .
          
           
             *
             Ilia
             et
             Egeria
             est
             :
             do
             nomen
             quodlibet
             illi
             .
          
           
             8.
             
             Covetousnesse
             (
             in
             S.
             Pauls
             Divinitie
             )
             
               is
               Idolatrie
            
             *
             .
             With
             this
             written
             veritie
             most
             agreeable
             was
             the
             natural
             notion
             of
             those
             poore
             barbarous
             Indians
             ,
             which
             imagined
             the
             Spanyards
             had
             no
             other
             God
             besides
             gold
             ,
             or
             none
             so
             deare
             vnto
             them
             as
             this
             mettall
             was
             ,
             because
             they
             saw
             them
             hunt
             so
             greedily
             after
             it
             both
             by
             sea
             and
             land
             .
             Their
             inordinate
             and
             excessiue
             coveting
             after
             it
             made
             the
             Barbarians
             to
             cōmit
             Idolatrie
             with
             it
             .
             
          
        
         
           
             CHAPTER
             XVII
             .
          
           
             
               The
               more
               speciall
               Fallacies
               by
               which
               Sathan
               seduced
               the
               Heathen
               to
               multiplie
               their
               gods
               in
               excessiue
               manner
               .
            
          
           
             1.
             
             ALthough
             it
             be
             true
             ,
             which
             hath
             beene
             said
             ;
             That
             nothing
             was
             by
             nature
             ,
             or
             condition
             so
             vile
             ,
             as
             not
             to
             be
             capable
             of
             high
             place
             amongst
             the
             Heathenish
             gods
             ;
             yet
             vnto
             that
             extremitie
             of
             multiplying
             their
             
             gods
             according
             to
             the
             number
             of
             their
             conceipts
             ,
             the
             Heathens
             did
             not
             slide
             but
             by
             succession
             and
             degrees
             .
             The
             Persians
             (
             as
             S.
             *
             Austine
             tells
             vs
             )
             worshipped
             no
             more
             gods
             then
             two
             ,
             one
             good
             ,
             and
             another
             evill
             ,
             whom
             they
             likewise
             accounted
             good
             ,
             so
             long
             as
             he
             did
             no
             ill
             to
             them
             .
             How
             evill
             should
             be
             without
             a
             cause
             ,
             or
             how
             good
             and
             evill
             should
             both
             proceede
             from
             one
             cause
             ,
             or
             finally
             how
             evill
             (
             being
             no
             part
             of
             nothing
             )
             should
             come
             into
             the
             world
             ,
             (
             seeing
             the
             worlds
             creation
             was
             but
             an
             effect
             of
             the
             almightie
             Creators
             goodnesse
             in
             communicating
             his
             being
             vnto
             all
             things
             )
             are
             points
             so
             ill
             expressed
             by
             most
             Christians
             ,
             that
             the
             grossest
             errors
             of
             the
             Heathens
             concerning
             them
             ,
             may
             seeme
             very
             pardonable
             .
             From
             these
             
               Persian
               Magies
            
             the
             Manichees
             (
             it
             seemes
             )
             deriue
             their
             heresies
             ,
             both
             of
             them
             ,
             as
             most
             other
             Heathens
             ,
             had
             a
             true
             apprehension
             ,
             (
             though
             both
             failed
             in
             their
             iudgement
             ,
             or
             composition
             )
             of
             those
             divine
             Oracles
             ;
             
               
                 1.
                 
                 
                   Is
                   there
                   any
                   evill
                   done
                   in
                   the
                   Cittie
                   ,
                   which
                   I
                   haue
                   not
                   caused
                
                 *
                 ?
              
               
                 2.
                 
                 
                   Every
                   good
                   gift
                   is
                   from
                   aboue
                
                 *
                 .
              
            
             Before
             multiplicitie
             of
             businesses
             ,
             or
             artificiall
             curiosities
             be
             nummed
             the
             sense
             of
             nature
             ,
             every
             extraordinary
             ,
             or
             remarkeable
             effect
             was
             vnto
             men
             a
             sensible
             signe
             and
             witnesse
             of
             an
             invisibie
             power
             ,
             bringing
             things
             that
             were
             not
             ,
             to
             light
             .
             Rom.
             1.
             vers
             .
             20.
             
          
           
             2.
             
             The
             first
             roots
             of
             that
             vnrighteousnesse
             ,
             wherein
             they
             held
             the
             truth
             thus
             ,
             in
             a
             manner
             ,
             desirous
             to
             manifest
             it selfe
             ,
             were
             ;
          
           
             
               1.
               
               [
               Carelesnesse
               in
               observing
               the
               notifications
               of
               divine
               power
               .
               ]
            
          
           
           
             
               2.
               
               [
               Neglect
               to
               tender
               such
               dutifull
               service
               ,
               as
               the
               more
               evident
               manifestations
               of
               his
               goodnesse
               did
               in
               a
               sort
               demand
               .
               ]
            
             The
             prime
             seede
             of
             both
             these
             roots
             was
             the
             imbecillitie
             of
             corrupted
             nature
             ,
             whose
             chiefe
             and
             supreme
             faculties
             ,
             though
             well
             instructed
             ,
             are
             alwayes
             apt
             to
             be
             over-borne
             with
             the
             imbred
             and
             accustomed
             desires
             of
             sense
             .
             Of
             the
             forementioned
             apprehension
             ,
             or
             acknowledgement
             of
             some
             invisible
             power
             ,
             as
             chiefe
             author
             of
             
               good
               and
               evill
            
             ,
             one
             immediate
             consequence
             was
             this
             ;
             
               That
               the
               same
               power
               ;
               whether
               one
               ,
               or
               moe
               ,
               was
               the
               rewarder
               of
               such
               ,
               as
               sought
               to
               please
               him
               ,
               and
               a
               revenger
               of
               those
               that
               neglected
               ,
               or
               offended
               it
               .
            
             Whence
             ,
             in
             mindes
             mis-led
             by
             their
             corrupt
             appetites
             ,
             the
             best
             and
             finall
             consequence
             of
             the
             former
             apprehensions
             or
             notions
             ,
             was
             to
             wooe
             the
             supposed
             divine
             powers
             by
             all
             meanes
             possible
             to
             patronize
             themselues
             ,
             and
             their
             actions
             ,
             though
             vniust
             ,
             dishonest
             ,
             or
             suspitious
             ;
             rather
             than
             to
             submit
             their
             wills
             ,
             and
             affections
             wholly
             to
             their
             disposalls
             ,
             or
             so
             to
             frame
             their
             liues
             ,
             as
             they
             might
             be
             capable
             of
             their
             iust
             favours
             .
             And
             as
             vnskilfull
             Empyricks
             seeke
             remedy
             from
             every
             medicine
             they
             haue
             read
             ,
             or
             heard
             of
             ,
             because
             they
             know
             not
             the
             distinct
             vertue
             of
             any
             ,
             or
             how
             it
             is
             proportioned
             to
             the
             effect
             they
             ayme
             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
             ,
             vntill
             at
             length
             they
             came
             to
             subdivide
             ,
             and
             breake
             the
             generall
             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
             slipt
             
             into
             an
             erroneous
             assumption
             ;
             That
             there
             should
             be
             as
             many
             invisible
             causes
             ,
             as
             there
             be
             distinct
             or
             visible
             events
             .
             The
             fallacie
             is
             easily
             put
             vpon
             vulgar
             ,
             or
             Somnolent
             wittes
             ;
             as
             if
             one
             should
             say
             ,
             he
             had
             ten
             brethren
             ,
             and
             every
             of
             them
             a
             sister
             ;
             some
             mens
             mindes
             would
             forthwith
             runne
             vpon
             two
             and
             twentie
             brothers
             and
             sisters
             .
             Whether
             there
             be
             as
             many
             paternities
             ,
             or
             fatherhoods
             in
             the
             father
             ,
             as
             he
             hath
             sonnes
             ,
             is
             sometimes
             questioned
             in
             the
             Schooles
             ,
             and
             hard
             vniversally
             to
             determine
             ,
             whether
             in
             this
             sense
             [
             
               Quot
               modis
               dicitur
               vnum
               Relatorum
               ,
               tot
               modis
               dicitur
               &
               alterum
               ]
               Whether
               tearmes
               formally
               relatiue
               alwayes
               multiplie
               according
               to
               the
               number
               of
               their
               proper
               correlatiues
               ?
            
             Now
             to
             distinguish
             aright
             betweene
             the
             formall
             Relation
             ,
             and
             its
             immediate
             ground
             ,
             will
             in
             many
             subiects
             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
             )
             
               dreame
               of
               as
               many
               guides
               of
               nature
               ,
               as
               they
               saw
               guides
               of
               things
               naturall
               .
            
          
           
             3.
             
             After
             once
             their
             scattered
             imaginations
             had
             given
             admission
             to
             this
             erroneous
             representation
             ,
             or
             coniecture
             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
             tooke
             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
             remembred
             )
             are
             vsually
             called
             by
             the
             places
             from
             whence
             they
             came
             ,
             if
             these
             be
             famous
             ,
             or
             haue
             sent
             
             forth
             few
             ,
             or
             none
             besides
             to
             the
             coasts
             where
             they
             remaine
             .
             So
             the
             image
             ,
             which
             
               Titus
               Tatius
            
             found
             ,
             because
             the
             partie
             ,
             whom
             it
             represented
             was
             altogether
             vnknowne
             ,
             was
             named
             
               Cloacina
               ,
               from
               a
               very
               homely
               place
               ,
               if
               it
               should
               be
               exprest
               in
               English
               .
            
             Or
             as
             they
             framed
             severall
             gods
             according
             to
             the
             varietie
             of
             their
             intemperate
             desires
             ;
             so
             they
             vsually
             derived
             their
             titles
             from
             the
             matters
             ,
             whose
             avoydance
             or
             fruition
             they
             most
             desired
             :
             As
             we
             giue
             extrinsecall
             denominations
             to
             obiects
             from
             the
             reference
             they
             haue
             to
             our
             internall
             faculties
             ;
             As
             some
             we
             say
             are
             intelligible
             ,
             others
             amiable
             ;
             Goddesses
             of
             this
             ranke
             were
             Volupia
             and
             Libentina
             ,
             &c.
             
          
           
             4.
             
             Not
             a
             joynt
             almost
             in
             a
             mans
             body
             ,
             but
             had
             a
             peculiar
             god
             among
             the
             Romanes
             ,
             whereby
             they
             witnessed
             some
             scattered
             reliques
             ,
             or
             imperfect
             Characters
             of
             what
             the
             Psalmist
             saith
             (
             in
             other
             termes
             )
             to
             haue
             beene
             written
             in
             their
             hearts
             ;
             *
             
               In
               thy
               booke
               were
               all
               my
               members
               written
               ,
               when
               as
               not
               one
               of
               them
               was
               yet
               made
               .
            
             All
             at
             least
             in
             their
             opinion
             were
             vnder
             the
             tuition
             of
             some
             divine
             powers
             ,
             by
             whose
             meanes
             they
             hoped
             they
             might
             be
             preserved
             sound
             ,
             or
             to
             haue
             them
             healed
             if
             they
             were
             amisse
             .
             And
             not
             knowing
             vnto
             what
             peculiar
             God
             or
             Goddesse
             to
             tender
             their
             service
             ,
             or
             direct
             their
             prayers
             ,
             for
             this
             purpose
             they
             gaue
             names
             to
             the
             supposed
             latent
             powers
             from
             the
             place
             affected
             ;
             *
             
               In
               ipsa
               terrâ
               aliud
               Terram
               ,
               aliud
               Tellur●m
               ,
               aliud
               Tellumonem
               putant
               .
               Aug.
               de
               eivit
               .
               Dei.
               lib.
            
             4.
             cap.
             10.
             
             The
             varietie
             of
             transmutations
             conspicuous
             in
             the
             growth
             of
             corne
             brought
             forth
             a
             multiplicity
             of
             gods
             ,
             distinguished
             onely
             by
             names
             proportionate
             to
             the
             effects
             .
             They
             could
             not
             finde
             (
             saith
             S.
             
               Augustine
               )
               one
               
               Segetia
            
             ,
             or
             Goddesse
             of
             corne
             ,
             vnto
             whose
             care
             and
             trust
             ,
             they
             might
             safely
             commend
             it
             from
             the
             sowing
             till
             the
             reaping
             .
             Corne
             sowne
             whilest
             vnder
             the
             ground
             was
             vnder
             the
             protection
             of
             Seia
             ,
             after
             it
             came
             vp
             ,
             
               vt
               segetem
               faceret
            
             ,
             it
             changed
             the
             former
             Guardian
             for
             Segetia
             .
             Not
             the
             very
             knottes
             of
             the
             straw
             or
             reede
             ,
             but
             had
             a
             protector
             from
             his
             office
             entitled
             Nodotus
             .
             Because
             they
             feared
             rust
             or
             canker
             ,
             rightly
             imagining
             that
             both
             these
             vsually
             came
             (
             as
             some
             Northerne
             men
             speake
             )
             by
             the
             Seand
             of
             God
             :
             they
             dreamed
             of
             a
             god
             of
             rust
             ,
             or
             canker
             ;
             doubtlesse
             a
             rustie
             god
             ,
             yet
             in
             their
             opinion
             to
             be
             pacified
             with
             solemne
             rites
             ,
             and
             ceremonies
             .
             Every
             house-keeper
             (
             saith
             the
             same
             father
             )
             sets
             but
             one
             to
             keepe
             the
             doore
             ,
             and
             being
             a
             man
             but
             one
             sufficeth
             :
             vnto
             this
             office
             notwithstanding
             were
             three
             gods
             deputed
             by
             the
             
               Romanes
               ;
               Forculus
               foribus
               ,
               Cardea
               cardini
               ,
               Limentina
               limini
               :
            
             One
             Forculus
             to
             the
             fore
             doore
             ,
             another
             to
             the
             hinges
             ,
             or
             turnings
             ,
             and
             a
             third
             to
             the
             thresholdes
             ,
             all
             taking
             their
             titles
             from
             these
             petty
             places
             ,
             whereof
             they
             were
             reputed
             Presidents
             .
             
               Aug.
               de
               civitate
               Dei
               lib.
            
             4.
             cap.
             8.
             
          
           
             5.
             
             But
             many
             other
             events
             fell
             out
             besides
             ,
             or
             aboue
             mens
             expectations
             ,
             wanting
             permanency
             of
             being
             ,
             or
             such
             peculiar
             references
             ,
             or
             determinations
             of
             circumstances
             ,
             as
             might
             deriue
             a
             perpetuall
             name
             to
             their
             supposed
             authors
             .
             Howbeit
             rather
             than
             these
             should
             be
             seised
             vpō
             ,
             as
             excheats
             falling
             to
             men
             without
             the
             knowledge
             ,
             or
             direction
             of
             divine
             powers
             ,
             vnto
             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
             thinke
             that
             Altar
             ,
             which
             S.
             Paul
             found
             at
             Athens
             ,
             
             had
             beene
             erected
             vpon
             occasion
             of
             some
             famous
             victory
             ,
             whose
             procurement
             the
             Athenians
             not
             knowing
             by
             any
             circumstance
             vnto
             what
             knowne
             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
               vnknowne
               God
            
             ;
             well
             hoping
             he
             would
             make
             himselfe
             knowne
             by
             graunting
             more
             victories
             ,
             being
             thus
             honoured
             for
             the
             former
             .
             With
             like
             gratifications
             did
             the
             Romanes
             striue
             to
             winne
             the
             gods
             of
             al
             the
             nations
             they
             had
             conquered
             ,
             to
             favour
             their
             conquests
             .
             Some
             good
             perhaps
             they
             had
             heard
             done
             by
             them
             vnto
             their
             followers
             (
             as
             God
             (
             in
             opposition
             to
             Atheisme
             and
             Irreligion
             )
             did
             reward
             the
             blind
             devotion
             of
             the
             Heathen
             with
             extraordinary
             temporall
             blessings
             :
             )
             and
             that
             any
             Nation
             should
             be
             in
             greater
             favour
             ,
             though
             with
             their
             owne
             gods
             ,
             then
             themselues
             ,
             this
             proud
             people
             did
             brooke
             as
             ill
             ,
             as
             great
             corporations
             doe
             to
             be
             out-vied
             by
             lesser
             in
             meriting
             the
             favour
             of
             great
             personages
             by
             rich
             presents
             ,
             solemne
             invitatiōs
             ,
             or
             costly
             intertainments
             .
             Nor
             is
             it
             strange
             the
             ignorant
             Heathen
             should
             be
             overtaken
             with
             this
             humor
             ,
             wherewith
             an
             vntoward
             branch
             of
             Davids
             stocke
             was
             desperately
             tainted
             .
             
               In
               the
               time
               of
               his
               tribulation
               did
               he
               yet
               trespasse
               more
               against
               the
               Lord.
               (
               This
               is
               King
               Ahaz
               ,
            
             so
             vnwilling
             is
             the
             spirit
             his
             name
             should
             be
             conceiled
             :
             )
             
               For
               he
               sacrificed
               vnto
               the
               gods
               of
               Damascus
               ,
               which
               plagued
               him
               ,
               and
               he
               sayd
               ;
               Because
               the
               gods
               of
               the
               King
               of
               Aram
               helped
               him
               ,
               I
               will
               sacrifice
               vnto
               them
               ,
               and
               they
               will
               helpe
               me
            
             *
             .
             These
             were
             gods
             ,
             which
             his
             fathers
             had
             not
             knowne
             ,
             perhaps
             not
             heard
             of
             ;
             he
             onely
             knew
             them
             from
             the
             place
             .
          
           
           
             6.
             
             From
             the
             former
             Principle
             ,
             [
             
               That
               every
               visible
               effect
               must
               haue
               a
               cause
            
             ;
             ]
             did
             the
             auncient
             Romanes
             as
             ●eligiously
             ,
             as
             wisely
             collect
             ;
             That
             such
             events
             as
             fell
             ●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
             vnto
             the
             providence
             of
             some
             divine
             power
             .
             And
             rather
             than
             the
             invisible
             author
             should
             loose
             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
             goddesse
             besides
             .
             And
             seeing
             of
             such
             events
             as
             haue
             no
             observable
             cause
             in
             nature
             ,
             or
             humane
             intention
             ,
             but
             fall
             out
             (
             as
             we
             say
             )
             by
             chance
             ,
             some
             were
             very
             good
             ,
             others
             disasterous
             ;
             bad
             Fortune
             had
             her
             rites
             ,
             and
             honours
             as
             well
             as
             good
             Fortune
             .
             The
             one
             propitiatory
             sacrifices
             ,
             lest
             she
             might
             doe
             more
             harme
             ;
             the
             other
             gratulatory
             ,
             that
             she
             might
             continue
             her
             wonted
             favours
             *
             .
             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
             evill
             .
             These
             latter
             fooleries
             of
             the
             Romanes
             are
             excellently
             refuted
             by
             S.
             Austin
             in
             his
             fourth
             booke
             
               de
               civitate
               Dei.
               cap.
            
             23.
             
             
               Si
               cultorem
               suum
               decernit
               ,
               vt
               profit
               ,
               Fortuna
               non
               est
               .
               If
               shee
               can
               know
               her
               worshippers
               ,
               or
               deservedly
               respect
               them
               ,
               shee
               is
               not
               Fortune
               ,
               because
               not
               blind
               ;
               If
               shee
               cannot
               respect
               them
               ,
               nor
               take
               notice
               of
               their
               service
               ,
               it
               is
               in
               vaine
               to
               worship
               her
               .
            
             Howsoever
             ,
             the
             cost
             they
             were
             at
             in
             her
             service
             had
             bin
             much
             better
             bestowed
             on
             that
             other
             female
             Foelicitas
             ,
             (
             who
             if
             shee
             had
             bin
             a
             living
             Goddesse
             )
             had
             all
             good
             things
             mans
             heart
             could
             desire
             at
             her
             disposall
             .
             But
             as
             the
             
             same
             Father
             acutely
             concludes
             ;
             *
             
               Hic
               enim
               carere
               non
               potest
               infoelicitate
               ,
               qui
               tanquam
               deam
               foelicitatem
               colit
               ,
               &
               Deum
               datorem
               foelicitatis
               relinquit
               ;
               sicut
               carere
               non
               potest
               fame
               ,
               qui
               panem
               pictū
               lingit
               ,
               &
               ab
               homine
               ,
               qui
               verū
               habet
               non
               petit
               .
               He
               that
               adoreth
               the
               goddesse
               Foelicitie
               ,
               balking
               that
               God
               who
               is
               the
               donor
               of
               Foelicitie
               ,
               shall
               be
               as
               faithfully
               attended
               by
               misery
               ,
               as
               he
               whosoever
               he
               be
               ,
               shall
               be
               by
               hunger
               which
               solaceth
               himselfe
               by
               licking
               or
               kissing
               painted
               bread
               ,
               disdaining
               to
               begge
               or
               aske
               substantiall
               bread
               of
               men
               that
               haue
               it
               .
            
          
           
             7.
             
             Howbeit
             by
             this
             foolish
             service
             of
             Fortune
             ,
             whether
             good
             or
             bad
             ,
             the
             Romanes
             shewed
             themselues
             more
             wise
             ,
             and
             more
             religious
             ,
             than
             most
             such
             amongst
             vs
             as
             would
             be
             esteemed
             Prophets
             of
             state
             .
             As
             they
             want
             not
             wit
             ,
             nor
             other
             meanes
             to
             doe
             good
             to
             the
             house
             of
             God
             ,
             so
             they
             would
             cease
             to
             sacrifice
             to
             their
             owne
             braines
             ,
             or
             disclaime
             all
             title
             to
             Gods
             honour
             offered
             to
             them
             ,
             by
             their
             Parasites
             .
             But
             as
             the
             Heathen
             fathered
             vnobservable
             ,
             or
             strange
             events
             vpon
             new
             fained
             gods
             ,
             or
             Lady
             -
             Fortune
             ;
             so
             the
             trencher-mates
             of
             our
             times
             ,
             resolue
             all
             good
             successe
             of
             state
             into
             some
             great
             mens
             wit
             ,
             or
             valour
             ,
             whom
             they
             admire
             ,
             or
             loue
             to
             flatter
             for
             their
             owne
             gaine
             .
             Not
             the
             discovery
             of
             the
             Powder-Treason
             it selfe
             ,
             but
             hath
             beene
             in
             our
             hearing
             ascribed
             to
             the
             Oracle
             of
             Intelligence
             ,
             as
             if
             the
             plotte
             had
             beene
             knowne
             to
             some
             Demi-gods
             of
             state
             before
             the
             plotters
             fell
             a
             digging
             .
             He
             should
             not
             much
             wrong
             this
             Table-tatling
             crewe
             ,
             in
             word
             ,
             or
             thought
             ,
             that
             thinkes
             ,
             and
             speakes
             of
             them
             ,
             as
             of
             Idolaters
             more
             detestable
             ,
             than
             the
             most
             superstitious
             Heathen
             Romanes
             ;
             or
             if
             they
             come
             short
             of
             them
             in
             the
             proper
             nature
             of
             this
             particular
             summe
             ,
             we
             are
             to
             take
             the
             abatement
             ,
             
             not
             so
             much
             from
             any
             lesse
             measure
             of
             false
             religion
             ,
             as
             from
             excesse
             of
             Atheisme
             and
             irreligion
             .
             But
             from
             what
             Schoole
             they
             take
             these
             lessōs
             I
             know
             ,
             and
             must
             hereafter
             haue
             Machievill
             their
             Maister
             in
             examination
             for
             his
             impudent
             animadversions
             ,
             and
             hypocriticall
             corrupt
             glosses
             ,
             quite
             contrary
             as
             well
             to
             the
             professed
             meaning
             of
             that
             very
             Text
             he
             tooke
             vpon
             him
             to
             expound
             ;
             as
             to
             the
             vnanimous
             tenent
             of
             best
             Romane
             Writers
             ,
             even
             Senators
             themselues
             ,
             concerning
             the
             causes
             of
             their
             States
             advancement
             .
          
           
             8.
             
             But
             questionlesse
             such
             of
             the
             Romanes
             ,
             as
             adored
             Foelicitie
             for
             a
             goddesse
             ,
             were
             not
             of
             those
             Philosophers
             minde
             ,
             which
             denied
             felicitie
             to
             be
             the
             
               gift
               of
               God
            
             :
             for
             what
             could
             haue
             nurst
             in
             them
             this
             desire
             to
             please
             her
             ,
             saue
             onely
             hope
             ,
             that
             shee
             could
             reward
             with
             happinesse
             such
             as
             diligently
             sought
             her
             ,
             and
             could
             prosper
             industrious
             and
             carefull
             indevours
             ,
             for
             private
             or
             publique
             weale
             ,
             in
             which
             cases
             onely
             they
             did
             sollicite
             her
             furtherance
             .
             Such
             good
             successes
             as
             grew
             rather
             from
             meere
             happe
             ,
             than
             good
             husbandry
             ,
             were
             taken
             as
             favours
             of
             Mris
             Fortune
             ,
             not
             graces
             of
             the
             great
             Queene
             Felicitie
             ,
             or
             Lady
             Vertue
             .
             The
             worshippers
             likewise
             of
             this
             inferior
             goddesse
             did
             by
             their
             service
             acknowledge
             ,
             that
             some
             divine
             power
             must
             giue
             increase
             ,
             and
             maturitie
             to
             such
             seeds
             of
             morall
             honestie
             ,
             as
             by
             nature
             had
             be
             one
             planted
             ,
             or
             watered
             by
             civill
             education
             ,
             or
             good
             discipline
             .
             
               That
               the
               blessings
               of
               this
               supposed
               goddesse
               were
               as
               necessary
               and
               beneficiall
               to
               the
               labour
               ,
               or
               culture
               of
               the
               minde
               ,
               as
               the
               blessings
               of
               Ceres
               or
               Segetia
               were
               to
               tillage
               ,
               or
               workes
               of
               husbandry
               .
            
             Hence
             we
             may
             
             gather
             Cotta's
             mouth
             to
             haue
             beene
             a
             great
             deale
             too
             wide
             ,
             when
             it
             vttered
             that
             vnsavory
             observation
             ,
             which
             Tully
             (
             as
             I
             conceiue
             )
             observing
             the
             decorum
             of
             the
             parties
             disposition
             ,
             or
             the
             part
             which
             he
             was
             to
             act
             ,
             brings
             him
             in
             rather
             b●lching
             than
             speaking
             :
             his
             tautologies
             are
             so
             abrupt
             and
             tedious
             ;
             part
             of
             which
             are
             to
             this
             effect
             :
             a
             
               No
               man
               did
               ever
               acknowledge
               God
               for
               the
               Author
               or
               donor
               of
               vertue
               .
               And
               this
               stands
               with
               reason
               ,
               for
               we
               are
               iustly
               commended
               by
               others
               for
               vertues
               ,
               and
               we
               our selues
               rightly
               glory
               in
               our
               vertues
               ,
               which
               could
               not
               be
               so
               ,
               if
               vertue
               were
               the
               gift
               of
               God
               ,
               not
               a
               qualitie
               of
               our
               providing
               .
               But
               for
               the
               increase
               of
               honour
               ,
               or
               revennues
               ,
               for
               the
               attayning
               any
               good
               which
               might
               haue
               mist
               vs
               ,
               for
               eschewing
               any
               evill
               which
               might
               haue
               befallen
               vs
               ,
               we
               thanke
               the
               Gods
               ,
               disclaiming
               our
               owne
               praise
               or
               deseruings
               .
            
             Doubtlesse
             he
             had
             never
             asked
             the
             consent
             of
             his
             honest
             Neighbours
             to
             this
             peremptory
             determination
             ,
             which
             alike
             concerned
             them
             all
             ;
             but
             vsed
             his
             owne
             proud
             irreligious
             spirit
             ,
             as
             an
             allowed
             measure
             of
             others
             thoughts
             .
             b
             
               Did
               any
               man
               ouer
               thanke
               the
               Gods
               for
               making
               him
               a
               good
               man
               ?
               For
               what
               then
               ?
               For
               his
               riches
               ,
               honour
               ,
               or
               safetie
               .
               Iupiter
               had
               his
               titles
               of
            
             greatnesse
             and
             goodnesse
             
               from
               these
               effects
               ,
               not
               for
               making
               vs
               iust
               ,
               and
               temperate
               ,
               or
               wise
               men
               ;
               nor
               did
               ever
               any
               man
               vow
               tithes
               to
               Hercules
               for
               being
               made
               wise
               by
               him
               .
            
             From
             these
             vnsavory
             ejaculations
             of
             Cotta
             ,
             and
             also
             from
             the
             
               Romane
               
               Poet
            
             who
             acknowledged
             himselfe
             to
             haue
             beene
             of
             Epicures
             broode
             ,
             we
             may
             inferre
             ;
             That
             this
             Sect
             amongst
             the
             ancient
             Romanes
             did
             not
             absolutely
             deny
             the
             divine
             providence
             ,
             but
             onely
             as
             it
             respected
             the
             soule
             of
             man.
             A
             speciall
             providence
             over
             mens
             bodies
             and
             temporall
             estates
             they
             did
             with
             reverence
             acknowledge
             ,
             herein
             much
             better
             than
             the
             Libertines
             of
             our
             times
             ,
             than
             carelesse
             professors
             of
             Christianitie
             ,
             or
             those
             Heathen
             Epicuraeans
             *
             before
             mentioned
             in
             Iuvenalls
             time
             .
          
           
             
               
               Sit
               mihi
               ,
               quod
               nunc
               est
               ,
               etiam
               minus
               ;
               vt
               mihi
               vivam
               ,
            
             
               Quod
               superest
               aevi
               :
               si
               quid
               superesse
               volunt
               dij
               :
            
             
               Sit
               bona
               librorum
               ,
               &
               provisae
               frugis
               in
               annum
            
             
               Copia
               :
               neu
               fluitem
               dubiae
               spe
               pendulus
               horae
               .
            
             
               Sed
               satis
               est
               orare
               Iovem
               ,
               qui
               donat
               &
               aufert
               :
            
             
               Det
               vitam
               ,
               det
               opes
               ;
               aequum
               mi
               animum
               ipse
               parabo
               .
            
          
           
             
               With
               what
               I
               haue
               or
               if
               't
               be
               lesse
               ;
               vnto
               my selfe
               to
               liue
            
             
               I
               am
               content
               :
               if
               longer
               life
               the
               Gods
               shall
               please
               to
               giue
               .
            
             
               Of
               bookes
               I
               chiefly
               plentie
               wish
               ,
               of
               other
               things
               such
               store
               ,
            
             
               As
               may
               my
               mind
               frō
               floting
               thoughts
               to
               setled
               state
               restore
               .
            
             
               Of
               Ioue
               who
               giues
               and
               takes
               away
               ,
               all
               that
               I
               mean
               to
               craue
               ,
            
             
               Is
               life
               and
               meanes
               :
               an
               vpright
               mind
               ,
               I
               of
               my selfe
               can
               haue
               .
            
          
           
             9.
             
             Not
             to
             cloy
             the
             Reader
             with
             multitude
             of
             instances
             without
             varietie
             of
             observation
             :
             scarce
             was
             there
             a
             blessing
             ,
             or
             good
             gift
             ,
             any
             manner
             of
             punishment
             ,
             or
             reward
             ,
             which
             wee
             Christians
             deriue
             from
             God
             ,
             whose
             forme
             or
             abstract
             ,
             the
             Romanes
             and
             Grecians
             did
             not
             conceipt
             as
             a
             God
             or
             goddesse
             ,
             according
             to
             the
             Grammaticall
             gender
             of
             the
             noune
             or
             word
             ,
             whereby
             the
             nature
             was
             signified
             .
             
               Pauor
               [
               Dread
            
             ]
             
             was
             a
             god
             ;
             
               Paena
               [
               Punishment
            
             ]
             a
             goddesse
             ;
             
               Praemium
               [
               reward
            
             ]
             I
             know
             not
             whether
             a
             god
             or
             goddesse
             ,
             but
             to
             them
             a
             
               deified
               power
            
             .
             Though
             in
             no
             case
             we
             may
             legitimate
             this
             misconceite
             of
             these
             Heathens
             ;
             yet
             must
             we
             acknowledg
             it
             to
             be
             but
             one
             degree
             removed
             from
             that
             truth
             ,
             wherof
             it
             is
             the
             degenerate
             of-spring
             .
             He
             that
             wills
             vs
             ,
             
               to
               be
               perfect
               ,
               as
               our
               heavenly
               Father
               is
               perfect
               ,
            
             supposeth
             the
             ideall
             perfection
             ,
             or
             exemplary
             forme
             of
             all
             goodnesse
             required
             in
             vs
             to
             be
             originally
             ,
             essentially
             ,
             and
             supereminently
             in
             him
             .
             Of
             which
             truth
             this
             is
             the
             immediate
             consequence
             ;
             
               [
               
                 That
                 the
                 exact
                 definition
              
               of
               vertues
               (
               especially
               intellectuall
               ,
               or
               of
               any
               essentiall
               branch
               of
               goodnesse
               )
               is
               more
               proper
               to
               the
               divine
               patterne
               ,
               or
               Idea
               ,
               than
               to
               the
               participated
               impressiō
               ,
               which
               it
               leaues
               in
               vs.
               
            
             That
             definition
             which
             did
             either
             breede
             ,
             or
             abette
             some
             needlesse
             controversies
             amongst
             Schoolemen
             and
             moralists
             ;
             [
             
               whether
               Iustice
               be
               a
               morall
               or
               intellectuall
               vertue
               ,
            
             ]
             was
             intended
             by
             Vlpian
             the
             author
             of
             it
             ,
             for
             a
             description
             of
             the
             heathen
             goddesse
             Iustice
             ,
             as
             the
             learned
             Hottoman
             ,
             with
             some
             other
             good
             Lawyers
             avouched
             by
             *
             Salmuth
             ,
             to
             my
             remembrance
             ,
             haue
             rightly
             collected
             from
             the
             words
             annexed
             :
             
               Iustitia
               est
               perpetua
               ,
               &
               constans
               voluntas
               suum
               cuique
               tribuendi
               ,
               cuius
               no●
            
             [
             Iurisconsulti
             ]
             
               sacerdotes
               sumus
               ;
               Iustice
               is
               a
               perpetuall
               and
               constant
               will
               of
               rendring
               to
               every
               man
               his
               due
               ,
               whose
               Priests
               we
               are
               that
               professe
               the
               Law.
               
            
          
           
             10.
             
             There
             is
             no
             attribute
             of
             God
             as
             conceived
             by
             vs
             ,
             or
             rather
             no
             conceipt
             we
             haue
             of
             his
             attributes
             ,
             but
             hath
             its
             distinct
             bounds
             or
             limits
             .
             We
             cannot
             say
             ;
             that
             his
             justice
             is
             formally
             his
             mercie
             ,
             or
             that
             his
             loue
             is
             altogether
             the
             same
             with
             his
             iealousy
             or
             indignatiō
             ,
             
             nor
             are
             these
             termes
             ,
             whilest
             applied
             to
             God
             by
             vs
             ,
             of
             synonymall
             signification
             .
             Every
             one
             hath
             a
             proper
             ,
             and
             severall
             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
             definitiōs
             really
             distinct
             ,
             or
             such
             a
             difference
             in
             the
             matter
             conceived
             ,
             as
             there
             is
             in
             our
             conceites
             of
             it
             ;
             the
             argument
             would
             conclude
             as
             well
             in
             the
             divine
             attributes
             ,
             as
             in
             any
             other
             subiect
             .
             And
             as
             the
             evident
             apprehension
             of
             reall
             distinction
             betweene
             our
             expresse
             conceipts
             of
             any
             matter
             ,
             is
             alwayes
             apt
             to
             suggest
             a
             conceipt
             of
             reall
             diversitie
             in
             the
             matter
             so
             conceived
             :
             so
             this
             diversitie
             betwixt
             the
             divine
             attributes
             once
             admitted
             into
             the
             vnderstanding
             (
             or
             the
             cōtrary
             not
             excluded
             )
             would
             cause
             vs
             to
             hunt
             after
             a
             proper
             phantasme
             ,
             or
             representation
             of
             every
             attribute
             ;
             and
             (
             lastly
             )
             internall
             representations
             of
             them
             as
             really
             distinct
             ,
             would
             be
             delivered
             of
             so
             many
             externall
             Images
             or
             Idolls
             answerable
             vnto
             them
             .
             Iustice
             would
             be
             apprehended
             as
             one
             goddesse
             ,
             Clemencie
             ,
             as
             another
             ,
             Indignation
             ,
             as
             a
             third
             ;
             each
             should
             haue
             a
             tribunall
             ,
             or
             forme
             of
             supplication
             distinct
             from
             others
             ,
             as
             the
             parties
             that
             had
             occasion
             to
             implore
             divine
             assistance
             ,
             were
             affected
             .
             Malefactors
             or
             dissolute
             liuers
             would
             be
             delighted
             with
             the
             picture
             of
             clemencie
             ,
             affrighted
             to
             looke
             vpon
             the
             visage
             of
             Iustice
             .
             Such
             as
             suffer
             grievous
             wrongs
             ,
             without
             all
             hope
             of
             being
             righted
             ,
             or
             men
             naturally
             thirstie
             of
             revenge
             ,
             would
             feed
             their
             fantasies
             with
             Emblematicall
             representations
             of
             a
             Nemesis
             :
             
               
               
                 *
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               
                 With
                 bridle
                 and
                 square
                 I
                 act
                 at
                 large
                 ,
              
               
                 my
                 Prologue
                 thoughts
                 not
                 long
                 ;
              
               
                 By
                 vnruly
                 hand
                 ,
                 by
                 vnbridled
                 tongue
                 ,
              
               
                 see
                 no
                 Man
                 man
                 doe
                 wrong
                 .
              
            
             This
             Nemesis
             was
             in
             their
             opinion
             a
             goddesse
             of
             Iustice
             ,
             vnto
             whose
             cognizance
             belonged
             not
             every
             vniust
             speech
             or
             action
             ,
             but
             onely
             such
             as
             were
             outragious
             .
             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
             deitie
             ,
             the
             severall
             branches
             of
             whose
             efficacie
             ,
             or
             operations
             while
             they
             sought
             to
             set
             forth
             in
             a
             Emblemes
             ,
             Hieroglyphicks
             ,
             or
             Poeticall
             resemblances
             ,
             these
             sluces
             late
             mētioned
             were
             opened
             to
             augment
             the
             former
             deluge
             of
             superstition
             and
             Idolatrie
             .
             And
             I
             know
             not
             whether
             in
             our
             forefathers
             times
             theologicall
             vertues
             ,
             as
             faith
             ,
             and
             charitie
             came
             to
             be
             worshipped
             as
             Saints
             from
             such
             emblematicall
             devises
             or
             representations
             ,
             as
             are
             yet
             to
             be
             seene
             in
             the
             picture
             of
             S.
             Sunday
             b
             ;
             which
             without
             the
             Sextons
             
             commentaries
             ,
             that
             shewed
             it
             me
             ,
             or
             sight
             of
             the
             tradsmens
             tooles
             ,
             that
             had
             wronged
             this
             Saint
             ,
             (
             or
             rather
             violated
             the
             Sabbath
             )
             I
             should
             haue
             taken
             for
             a
             character
             of
             the
             Iewish
             Synagogue
             in
             Isaiahs
             dayes
             ;
             so
             miserably
             was
             this
             Saint
             wounded
             from
             head
             to
             foot
             .
             These
             two
             occasions
             of
             heathenish
             errour
             in
             multiplying
             gods
             ,
             are
             to
             my
             seeming
             ,
             at
             least
             since
             I
             made
             this
             observation
             ,
             briefly
             toucht
             by
             *
             Tully
             ;
             vnto
             whom
             I
             referre
             the
             latine
             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
               vtilitatem
               generi
               afferret
               humano
               ,
               id
               non
               sine
               divina
               bonitate
               erga
               homines
               fieri
               arbitrabantur
               .
               Itaque
               tum
               illud
               ,
               quod
               erat
               à
               Deo
               natum
               ,
               nomine
               ipsius
               Dei
               nuncupabant
               :
               vt
               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
               ,
               vt
               ea
               ipsa
               vis
               nominetur
               Deus
               ;
               vt
               Fides
               ,
               vt
               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
               ,
               vt
               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
               vehemētius
               saepe
               pulsant
               .
               Vtilitatum
               igitur
               magnitudine
               constituti
               sunt
               ij
               dij
               ,
               qui
               vtilitates
               quasque
               gignebant
               ;
               atque
               his
               quidē
               nominibus
               ,
               quae
               paulò
               ante
               
               nominata
               sunt
               à
               me
               ,
               quae
               vis
               sit
               in
               quoque
               declaratur
               Deo.
            
             This
             *
             author
             elsewhere
             thought
             the
             auncient
             Philosophers
             ,
             which
             held
             ,
             
               omnia
               esse
               vnum
            
             ,
             had
             soared
             much
             higher
             ,
             than
             the
             Pygmey-wits
             of
             his
             time
             could
             reach
             ;
             and
             multiplicitie
             of
             Rules
             concerning
             one
             and
             the
             same
             subject
             ,
             doth
             alwayes
             argue
             imbecillitie
             of
             vnderstanding
             ,
             either
             naturall
             or
             for
             want
             of
             art
             .
             On
             the
             contrary
             ,
             such
             as
             by
             profunditie
             ,
             or
             strength
             of
             wit
             are
             able
             to
             diue
             into
             the
             depth
             of
             sciences
             ,
             alwayes
             reduce
             multiplicity
             to
             paucity
             ,
             and
             draw
             most
             particular
             conclusions
             from
             one
             ,
             or
             few
             common
             principles
             .
             Some
             maximes
             there
             be
             ,
             which
             in
             every
             science
             hold
             the
             same
             ,
             into
             which
             all
             truths
             must
             finally
             be
             resolved
             ,
             without
             whose
             breach
             ,
             or
             violation
             ,
             nothing
             can
             iustly
             be
             impeached
             of
             falshood
             .
             With
             greater
             facilitie
             and
             perspicuitie
             may
             the
             causes
             of
             all
             visible
             or
             knowne
             effects
             be
             resolved
             into
             one
             cause
             of
             causes
             ,
             or
             into
             that
             vnitie
             ,
             whence
             all
             multiplicitie
             floweth
             .
             But
             of
             this
             hereafter
             .
          
        
         
           
             CHAPTER
             XVIII
             .
          
           
             
               The
               originall
               of
               Superstition
               ,
               properly
               so
               called
               ,
               and
               the
               preservatiues
               prescribed
               by
               God
               himselfe
               against
               this
               branch
               of
               Idolatrie
               .
            
          
           
             1.
             
             AS
             contrarieties
             in
             opinions
             oftimes
             agree
             too
             well
             in
             falshood
             ,
             so
             one
             and
             the
             same
             falshood
             may
             sometimes
             spring
             from
             contrary
             causes
             .
             The
             same
             Idolatrous
             error
             of
             the
             Heathens
             ,
             which
             principally
             descended
             from
             too
             nice
             abstractions
             ,
             or
             conceiving
             
             of
             that
             vnitie
             (
             or
             incomprehensible
             essence
             )
             as
             many
             whose
             attributes
             they
             could
             not
             apprehend
             ,
             but
             vnder
             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
             wooll
             or
             paper
             of
             all
             the
             subiects
             or
             bodies
             which
             we
             had
             seene
             onely
             white
             ,
             every
             white
             thing
             which
             we
             see
             a
             farre
             off
             would
             be
             taken
             for
             wooll
             or
             paper
             .
             Our
             answer
             to
             this
             Question
             ,
             
               Quid
               est
               albedo
               ?
               What
               is
               whitenesse
               ?
            
             would
             perhaps
             be
             no
             better
             ,
             than
             a
             Hippias
             made
             to
             the
             like
             ;
             
               Quid
               est
               pulchritudo
               ?
               What
               is
               beautie
               ?
               Mulier
               formosa
               ,
               aut
               equus
               pulcher
               ;
               A
               faire
               woman
               ,
               or
               a
               comely
               horse
               .
            
             No
             sensible
             ,
             as
             was
             b
             observed
             before
             ,
             is
             ever
             represented
             without
             a
             traine
             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
             diverse
             times
             ,
             or
             with
             other
             different
             circumstances
             :
             or
             contrariwise
             ,
             did
             not
             diverse
             effects
             oftentimes
             appeare
             in
             one
             and
             the
             same
             time
             and
             place
             ,
             or
             accompanied
             after
             one
             and
             the
             same
             fashion
             ,
             we
             should
             hardly
             so
             farre
             distinguish
             them
             ,
             as
             that
             the
             presence
             of
             the
             one
             should
             not
             represent
             the
             other
             ,
             or
             the
             remembrance
             of
             the
             one
             ,
             not
             suggest
             a
             severall
             notice
             of
             the
             other
             .
             The
             coexistence
             of
             the
             one
             ,
             would
             alwayes
             be
             taken
             as
             a
             cause
             of
             whatsoever
             event
             had
             before
             accompanied
             both
             .
             In
             events
             ,
             which
             haue
             no
             permanent
             existence
             ,
             nor
             obserue
             any
             certaine
             course
             ,
             to
             sever
             or
             abstract
             each
             circumstance
             from
             other
             ,
             is
             a
             matter
             not
             so
             easie
             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
             essentiall
             root
             of
             superstition
             ,
             whose
             nature
             cannot
             be
             more
             fully
             notified
             ,
             
               than
               by
               a
               misdeeming
               of
               such
               circumstances
               ,
               or
               adiuncts
               ,
               as
               accompany
               extraordinary
               ,
               or
               vnusuall
               events
               befalling
               vs
               ,
               either
               for
               the
               true
               causes
               ,
               or
               procurers
               of
               them
               ,
               or
               for
               practicall
               associates
               ,
               or
               coe-workers
               ,
               fit
               to
               share
               with
               them
               in
               our
               loue
               or
               hate
               .
            
             For
             this
             reason
             is
             grosse
             superstition
             most
             incident
             to
             mindes
             either
             great
             in
             themselues
             ,
             or
             puffe't
             vp
             with
             externalls
             ,
             but
             with
             all
             illiterate
             ,
             and
             rude
             .
             Thus
             *
             Clowis
             King
             of
             the
             then
             heathen
             Franks
             ,
             attributed
             the
             death
             of
             his
             first
             borne
             vnto
             the
             Christian
             Religion
             ,
             which
             his
             Queene
             professed
             ,
             or
             vnto
             Christ
             ,
             in
             whose
             name
             the
             Infant
             had
             beene
             baptized
             .
             
               Quia
               Puer
               in
               dei
               vestri
               baptizatus
               est
               nomine
               ,
               Dij
               nostri
               illum
               praesenti
               luce
               fraudaverunt
               :
               Because
               the
               poore
               childe
               was
               baptized
               in
               the
               name
               of
               your
               God
               ;
               therefore
               haue
               our
               Gods
               bereft
               him
               of
               his
               life
               .
            
             And
             albeit
             the
             admirable
             patience
             ,
             and
             chearefull
             thanksgiving
             of
             his
             Queene
             vnto
             her
             God
             ,
             for
             taking
             her
             childe
             into
             a
             better
             kingdome
             ,
             might
             haue
             beene
             an
             vndoubted
             testimony
             of
             greater
             comfort
             in
             calamitie
             ,
             than
             Clowis
             his
             wonted
             Religion
             could
             affoord
             him
             ;
             yet
             he
             giues
             his
             second
             sonne
             for
             dead
             ,
             vpon
             his
             first
             attachment
             by
             sicknesse
             ;
             onely
             because
             baptized
             ,
             as
             the
             former
             had
             beene
             in
             Christs
             name
             ;
             
               Et
               hic
               propter
               superstitionem
               vestram
               incurrit
               offensam
               :
               This
               childe
               also
               through
               your
               superstition
               hath
               incurred
               the
               displeasure
               of
               our
               Gods.
            
             As
             if
             he
             had
             heard
             olde
             Iacob
             from
             remembrance
             of
             Iosephs
             miscarriage
             ,
             bitterly
             complaining
             of
             Beniamins
             losse
             ;
             
               I
               shall
               be
               robd
               of
               my
               childe
               as
               I
               haue
               beene
            
             *
             .
             But
             this
             childes
             recovery
             of
             his
             bodily
             health
             did
             so
             farre
             rectifie
             the
             
             King
             his
             fathers
             minde
             ,
             as
             to
             take
             Christian
             Baptisme
             for
             no
             necessary
             signe
             ,
             or
             forerunner
             of
             death
             to
             French
             Children
             .
             It
             did
             not
             (
             though
             )
             enlighten
             him
             to
             see
             the
             grossenesse
             of
             wonted
             heathenish
             or
             his
             nationall
             superstition
             ,
             still
             apprehended
             by
             him
             as
             a
             true
             cause
             ,
             because
             a
             perpetuall
             concomitant
             of
             his
             former
             good
             successe
             in
             battaile
             .
             But
             when
             he
             sawe
             this
             beginne
             to
             faile
             him
             in
             time
             of
             neede
             ,
             and
             victory
             so
             farre
             gone
             vnto
             the
             Almanes
             his
             enemies
             ,
             as
             there
             was
             smal
             hope
             his
             gods
             could
             call
             her
             back
             :
             out
             of
             the
             memory
             of
             his
             beleeving
             consorts
             ,
             reverend
             mention
             of
             Christ
             ,
             and
             declaration
             of
             his
             goodnesse
             ,
             he
             burst
             out
             into
             this
             prayer
             ;
             *
             
               O
               thou
               most
               powerfull
               God
               Christ
               ,
               whom
               my
               wife
               Crotilda
               worshippeth
               with
               a
               pure
               heart
               ,
               behold
               I
               vow
               the
               Trophies
               of
               my
               faith
               vnto
               thee
               ,
               so
               thou
               wilt
               giue
               me
               victory
               over
               these
               mine
               enemies
               .
               This
               being
               said
               (
               saith
               mine
               Author
               )
               feare
               came
               vpon
               the
               Almanes
               ,
               the
               French
               were
               Conquerers
               ,
               the
               Almanes
               conquered
               ,
               and
               made
               tributaries
               .
            
             This
             present
             helpe
             from
             God
             at
             the
             very
             point
             of
             perill
             ,
             and
             extreame
             daunger
             ,
             was
             a
             sure
             document
             ,
             That
             sincere
             profession
             of
             Christian
             Religion
             was
             no
             bare
             adiunct
             ,
             or
             concomitant
             ,
             but
             an
             authorized
             messenger
             of
             health
             ,
             of
             peace
             ,
             and
             victorie
             .
          
           
             2.
             
             The
             like
             superstition
             did
             more
             desperately
             possesse
             Maximinus
             ,
             the
             chiefe
             matter
             of
             whose
             accustomed
             glory
             was
             .
             That
             his
             raigne
             had
             neither
             beene
             pestered
             with
             famine
             ,
             warre
             ,
             or
             pestilence
             :
             the
             especiall
             cause
             of
             freedome
             ,
             from
             which
             annoyances
             was
             by
             him
             imputed
             to
             his
             carefull
             worship
             of
             other
             gods
             ,
             and
             zealous
             impugning
             of
             Christians
             .
             As
             if
             the
             temporaneall
             coexistence
             of
             these
             two
             effects
             had
             sufficiently
             
             argued
             the
             ones
             causall
             dependance
             vpon
             the
             other
             .
             But
             God
             shortly
             after
             falsifies
             these
             foolish
             collections
             by
             fulfilling
             our
             Saviours
             prophecie
             ;
             [
             
               Cum
               dicunt
               pax
               &
               tuta
               omnia
               ,
               tunc
               repentinum
               eis
               imminet
               exitium
               :
               Whilest
               they
               proclaime
               peace
               and
               securitie
               ,
               sudden
               destruction
               comes
               vpon
               them
            
             ;
             ]
             very
             remarkeably
             in
             this
             boaster
             .
             For
             all
             these
             three
             Pursevants
             of
             Gods
             wrath
             came
             vpon
             him
             ,
             and
             his
             people
             ,
             like
             Iobs
             messengers
             each
             treading
             on
             others
             heeles
             for
             hast
             .
             
               Eusebius
               .
               lib.
            
             9.
             cap.
             7.
             
          
           
             3.
             
             More
             grossely
             did
             some
             late
             Mahumetan
             *
             Moores
             ascribe
             their
             publique
             calamities
             vnto
             their
             lately
             deceased
             Kings
             ,
             bringing
             in
             of
             Lyons
             ,
             and
             sufferance
             of
             Wine
             to
             be
             brought
             in
             by
             Christians
             .
             And
             whether
             in
             hope
             of
             successefull
             reformation
             ,
             intended
             by
             him
             ,
             or
             to
             satisfie
             his
             ignorant
             peoples
             expectation
             of
             it
             :
             the
             Lyons
             were
             killed
             by
             his
             newly
             elected
             successors
             appointment
             ;
             and
             the
             Wine
             brought
             in
             by
             Christians
             powred
             out
             in
             their
             open
             streetes
             .
             This
             superstitious
             iealousie
             of
             these
             barbarous
             Africans
             ,
             though
             in
             these
             latter
             times
             more
             grosse
             than
             credible
             ,
             may
             be
             exactly
             paralleld
             by
             the
             like
             disposition
             of
             moderne
             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
             adde
             luster
             to
             their
             mutuall
             representations
             .
          
           
             4.
             
             All
             are
             alike
             apt
             to
             search
             ,
             though
             all
             not
             alike
             able
             to
             finde
             the
             true
             ,
             or
             discover
             the
             colourable
             causes
             of
             every
             effect
             ,
             which
             much
             concerne
             them
             .
             And
             as
             Land
             ,
             for
             want
             of
             direct
             heires
             ,
             falls
             oft
             to
             collateralls
             of
             the
             same
             progenie
             ;
             so
             time
             and
             place
             ,
             because
             of
             kinne
             vnto
             every
             effect
             ,
             are
             by
             the
             ignorant
             ,
             or
             misaffected
             reputed
             Lords
             ,
             or
             disposers
             of
             successe
             ,
             good
             or
             bad
             ,
             to
             which
             no
             cause
             apparant
             makes
             evident
             claime
             .
             A
             liuely
             character
             of
             this
             disposition
             ,
             thus
             apt
             to
             take
             the
             impression
             of
             error
             ,
             wee
             haue
             in
             that
             Poeticall
             description
             of
             Aeacus
             and
             his
             people
             ,
             which
             wrongfully
             indited
             their
             beds
             and
             houses
             of
             the
             disasters
             which
             befell
             them
             .........
             
               Fugiuntque
               penates
            
             
               
                 
                 Quisque
                 suos
                 ,
                 sua
                 cuique
                 domus
                 funesta
                 videt●
                 ,
              
               
                 Et
                 quia
                 causa
                 latet
                 ,
                 locus
                 est
                 in
                 crimine
                 notus
                 .
              
            
             
               
                 The
                 houses
                 deem'd
                 to
                 breed
                 their
                 bane
                 ,
              
               
                 the
                 owners
                 quite
                 disclaime
                 ;
              
               
                 And
                 since
                 the
                 cause
                 they
                 doe
                 not
                 knowe
                 ,
              
               
                 the
                 knowne
                 place
                 beares
                 the
                 blame
                 .
              
            
             And
             in
             that
             other
             of
             
               Cadmus
               .....
               Seriéque
               malorum
            
             
               
                 
                 Victus
                 ,
                 &
                 ostentis
                 ,
                 quae
                 plurima
                 viderat
                 ,
                 exit
              
               
                 Conditor
                 vrbe
                 suâ
                 ,
                 tanquam
                 fortuna
                 locorum
                 ,
              
               
                 Non
                 sua
                 se
                 premeret
                 :
              
            
             
               
                 Affright
                 with
                 many
                 a
                 direfull
                 sight
                 ,
              
               
                 the
                 Founder
                 leaues
                 the
                 Towne
                 ;
              
               
                 As
                 if
                 th'
                 ill
                 lucke
                 which
                 hunted
                 him
                 ,
              
               
                 had
                 beene
                 its
                 ,
                 not
                 his
                 owne
                 .
              
            
             
             It
             was
             a
             blast
             of
             the
             same
             superstitious
             doctrine
             ,
             or
             blind
             perswasion
             which
             impelled
             the
             Philistines
             to
             carrie
             the
             Arke
             from
             place
             to
             place
             .
             1.
             
             Sam.
             5.
             vers
             .
             7.
             
               vsque
               ad
               cap.
            
             6.
             v.
             8.
             
          
           
             5.
             
             The
             confidence
             of
             a
             good
             cause
             would
             scarce
             so
             much
             haue
             animated
             the
             Princes
             of
             Germanie
             ;
             as
             the
             very
             name
             of
             the
             places
             a
             ,
             wherein
             some
             of
             their
             ranke
             haue
             beene
             foyled
             ,
             would
             haue
             deterred
             them
             from
             adventuring
             battle
             vpon
             tearmes
             otherwise
             equall
             .
             And
             the
             Scottish
             nation
             ,
             vnlesse
             our
             Writers
             haue
             wronged
             them
             ,
             would
             sometimes
             haue
             sought
             with
             the
             English
             vpon
             any
             festivall
             day
             in
             the
             yeare
             sooner
             than
             vpon
             Magdalene
             day
             ,
             as
             fearing
             lest
             the
             ill
             happe
             ,
             which
             it
             brought
             them
             ,
             had
             not
             beene
             expiated
             with
             the
             reiterated
             penitentiall
             sacrifices
             of
             many
             widowes
             teares
             .
             Howbeit
             I
             may
             not
             condemne
             all
             warinesse
             ,
             or
             serious
             observation
             of
             ominous
             significations
             ,
             which
             time
             or
             place
             ,
             with
             their
             circumstances
             may
             afford
             .
             There
             is
             a
             meane
             ,
             though
             not
             easie
             to
             finde
             ,
             and
             harder
             to
             hold
             ,
             betweene
             superstitious
             feare
             ,
             and
             presumptuous
             boldnesse
             in
             this
             kinde
             .
             That
             naturall
             inclination
             ,
             which
             in
             many
             degenerates
             into
             impious
             devotion
             ,
             requires
             as
             well
             a
             skilfull
             moderator
             ,
             as
             a
             boisterous
             corrector
             .
             But
             this
             is
             an
             argument
             ,
             wherein
             I
             had
             rather
             be
             taught
             ,
             than
             teach
             ,
             though
             somewhat
             hereafter
             b
             must
             be
             said
             for
             mine
             owne
             ,
             or
             others
             information
             .
             Of
             much
             heathenish
             superstition
             in
             this
             kinde
             ,
             the
             Monasteries
             of
             our
             Land
             haue
             beene
             fertile
             nurseries
             ;
             as
             the
             Grecian
             cleargie
             is
             this
             day
             tainted
             with
             curiosities
             of
             this
             ranke
             ,
             as
             vniustifiable
             ,
             
             as
             the
             scrupulosities
             of
             many
             olde
             women
             to
             beginne
             any
             worke
             of
             their
             vocation
             ,
             vpon
             the
             same
             day
             of
             the
             weeke
             on
             which
             the
             feast
             of
             Innocents
             ,
             or
             Childermas
             ,
             (
             as
             they
             tearme
             it
             )
             did
             fall
             the
             yeare
             before
             .
          
           
             6.
             
             But
             neither
             can
             auncient
             Story
             ,
             Poeticall
             description
             ,
             or
             knowne
             experience
             of
             any
             moderne
             disposition
             so
             well
             set
             out
             the
             manner
             how
             these
             naturall
             seeds
             of
             superstition
             are
             set
             on
             working
             by
             intemperate
             desires
             ,
             or
             iealous
             feares
             ,
             as
             doth
             that
             sacred
             relation
             of
             Balaak
             &
             Balaams
             conspiracie
             to
             curse
             the
             Israelites
             .
             Whatsoever
             Balaam
             thought
             of
             this
             businesse
             ;
             Balaak
             out
             of
             his
             inbred
             superstition
             was
             perswaded
             ,
             that
             the
             very
             place
             or
             prospect
             had
             beene
             a
             cause
             concurrent
             to
             produce
             the
             effect
             ,
             for
             which
             he
             supplicated
             vnto
             his
             god
             .
             
               Balaak
               tooke
               Balaam
               ,
               and
               brougt
               him
               vp
               into
               the
               high
               places
               of
               Baal
               ,
               that
               thence
               he
               might
               see
               the
               vtmost
               part
               of
               the
               people
            
             *
             .
             But
             Balaak
             feared
             (
             as
             by
             the
             words
             following
             it
             seemes
             )
             that
             Balaam
             saw
             too
             many
             at
             once
             ,
             that
             this
             place
             was
             too
             high
             ,
             a
             fitter
             levell
             for
             a
             blessing
             than
             for
             a
             curse
             .
             
               And
               Balaak
               said
               vnto
               Balaam
               ;
               what
               hast
               thou
               done
               vnto
               me
               ?
               I
               tooke
               thee
               to
               curse
               mine
               enemies
               ,
               and
               behold
               thou
               hast
               blessed
               them
               altogether
               .
               And
               he
               answered
               ,
               and
               said
               ;
               Must
               I
               not
               take
               heede
               to
               speake
               that
               which
               the
               Lord
               hath
               put
               in
               my
               mouth
               ?
            
             Yet
             this
             protestation
             perswades
             Balaak
             onely
             to
             alter
             his
             station
             ,
             not
             his
             minde
             .
             
               And
               Balaak
               said
               vnto
               him
               ;
               Come
               I
               pray
               thee
               with
               me
               vnto
               another
               place
               ,
               from
               whence
               thou
               maist
               see
               them
               ;
               thou
               shalt
               see
               but
               the
               vtmost
               part
               of
               them
               ,
               and
               shalt
               not
               see
               them
               all
               ,
               and
               curse
               me
               them
               from
               thence
               .
               And
               he
               brought
               him
               vnto
               Sede-sophim
            
             (
             a
             place
             by
             the
             very
             name
             apt
             to
             enchant
             a
             superstitious
             minde
             with
             
             expectation
             of
             successe
             )
             
               to
               the
               toppe
               of
               Pisgah
               ,
               and
               built
               seaven
               Altars
               ,
               and
               offered
               a
               bullocke
               ,
               and
               a
               ramme
               on
               every
               Altar
            
             *
             .
             As
             before
             triall
             made
             ,
             he
             hoped
             the
             change
             of
             place
             would
             haue
             altered
             his
             lucke
             ;
             so
             after
             returne
             of
             the
             like
             answer
             ,
             he
             suspects
             the
             Prophets
             wordes
             as
             causes
             of
             his
             mishappe
             ,
             and
             would
             hire
             him
             to
             be
             silent
             .
             
               And
               Balaak
               said
               vnto
               Balaam
               ;
               neither
               curse
               them
               at
               all
               ,
               nor
               blesse
               them
               at
               all
               .
               But
               Balaam
               answered
               ,
               and
               said
               vnto
               Balaak
               ;
               Told
               not
               I
               thee
               saying
               ;
               All
               that
               the
               Lord
               speaketh
               ,
               that
               I
               must
               doe
            
             *
             ?
             So
             strong
             is
             the
             conflict
             betweene
             the
             ingraffed
             notion
             of
             Gods
             power
             to
             blesse
             or
             curse
             whom
             he
             pleased
             ,
             and
             the
             vnrighteousnesse
             ,
             wherein
             it
             is
             detained
             ,
             that
             after
             a
             sentence
             passed
             against
             him
             ,
             he
             will
             yet
             remoue
             his
             suite
             to
             another
             Court.
             
               Againe
               Balaak
               said
               vnto
               Balaam
               ;
               Come
               I
               pray
               thee
               ;
               I
               will
               bring
               thee
               vnto
               another
               place
               ,
               if
               so
               it
               may
               please
               God
               that
               thou
               maist
               thence
               curse
               them
               for
               my
               sake
            
             *
             .
             And
             lastly
             perceiving
             his
             triple
             attempt
             to
             curse
             had
             procured
             a
             Trinitie
             of
             blessings
             (
             perhaps
             a
             blessing
             from
             the
             Trinitie
             giuen
             by
             each
             person
             in
             course
             )
             the
             last
             more
             effectuall
             than
             the
             former
             ;
             he
             abandons
             the
             Prophets
             companie
             as
             an
             vnluckie
             guest
             .
             Of
             Israel
             saith
             
               Balaam
               :
               He
               coucheth
               ,
               and
               lyeth
               downe
               as
               a
               young
               Lyon
               ,
               and
               as
               a
               Lyon
               :
               who
               shall
               stirre
               him
               vp
               ?
               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
               vnto
               Balaam
               ;
               I
               sent
               for
               thee
               to
               curse
               mine
               enimies
               ,
               and
               behold
               thou
               hast
               blessed
               them
               now
               three
               times
               :
               Therefore
               now
               flee
               thou
               to
               thy
               place
            
             *
             .
             Had
             God
             vpon
             some
             extraordinary
             provocation
             of
             this
             people
             's
             vnexpiated
             sinnes
             ,
             permitted
             the
             hireling
             Prophets
             curse
             to
             haue
             hit
             them
             ;
             the
             place
             ,
             whence
             
             it
             was
             directed
             ,
             should
             haue
             beene
             either
             ioynt
             sharer
             with
             old
             Baal
             in
             sacrifices
             ,
             and
             other
             divine
             honours
             ,
             or
             else
             haue
             brought
             forth
             some
             other
             like
             new
             God.
             Or
             if
             the
             second
             arrow
             had
             spedde
             ,
             
               Baal
               Pisgah
            
             ,
             or
             Sede-sophim
             ,
             had
             beene
             more
             famous
             amongst
             the
             Moabites
             ,
             and
             their
             affrighted
             neighbours
             ,
             than
             Baalzebub
             ,
             or
             
               Baal
               Peor
            
             ;
             vntill
             the
             memorie
             of
             this
             successe
             had
             beene
             Eclips't
             by
             events
             more
             glorious
             ,
             elswhere
             manifested
             .
          
           
             7.
             
             The
             multiplicitie
             of
             Topicke
             gods
             amongst
             the
             heathen
             could
             hardly
             haue
             beene
             hatcht
             without
             a
             coniunction
             of
             the
             afore
             observed
             imbecillity
             of
             mans
             vnderstanding
             ,
             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
             roome
             ,
             wherein
             it
             had
             beene
             sensibly
             manifested
             .
             From
             his
             dominion
             over
             the
             fields
             ,
             testified
             sometimes
             by
             abundance
             ,
             sometimes
             by
             scarcitie
             rare
             and
             vnusuall
             ,
             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
             goodnesse
             ,
             or
             permission
             of
             evill
             Angells
             to
             torment
             them
             ,
             
               Dij
               Tutelares
               ,
               Penates
            
             ,
             or
             
               Lares
               ;
               Gods
               Protectors
               of
               their
               houses
               ,
               or
               families
               ,
               or
               Guardians
               of
               their
               persons
               had
               their
               originall
               .
            
             And
             seeing
             there
             was
             no
             corner
             of
             the
             world
             ,
             wherein
             the
             invisible
             and
             hidden
             power
             of
             God
             was
             not
             sometimes
             remarkeably
             manifested
             in
             his
             effects
             :
             the
             former
             gap
             
             once
             opened
             ;
             there
             could
             be
             no
             restraint
             of
             this
             superstitious
             vanitie
             .
             Idolatrie
             from
             this
             one
             roote
             might
             spread
             as
             broad
             ,
             as
             the
             world
             was
             wide
             .
             The
             visible
             and
             knowne
             Elements
             ,
             having
             one
             common
             matter
             for
             their
             mother
             ,
             each
             symbolizing
             with
             other
             in
             some
             homogeneall
             qualitie
             ,
             were
             allotted
             to
             three
             brother
             gods
             ;
             The
             earth
             to
             Pluto
             ,
             the
             water
             to
             Neptune
             ,
             the
             ayre
             to
             Iupiter
             ,
             from
             whose
             Tribunall
             ,
             lightnings
             were
             sent
             out
             ,
             as
             proclamations
             ,
             to
             affright
             these
             inferior
             rebellious
             regions
             ,
             and
             thunderbolts
             as
             arrowes
             of
             vengeance
             ,
             or
             executioners
             of
             his
             denounced
             wrath
             .
             The
             severall
             Quarters
             of
             every
             regiment
             (
             of
             the
             earth
             especially
             )
             were
             assigned
             to
             Deputie
             Gods
             ,
             or
             Presidents
             ,
             yet
             so
             ,
             as
             varietie
             of
             time
             had
             sometime
             joynt
             suffrage
             with
             distinction
             of
             place
             for
             erecting
             these
             lesser
             gods
             ,
             which
             were
             as
             Tenants
             or
             Cottagers
             to
             the
             three
             great
             Lords
             ,
             or
             supposed
             heires
             of
             this
             visible
             sphere
             .
             Night
             lightnings
             by
             the
             auncient
             Romanes
             were
             entertained
             as
             messengers
             of
             Summanus
             .
             Such
             onely
             as
             came
             by
             day
             were
             accounted
             as
             sent
             by
             Iupiter
             .
          
           
             8.
             
             These
             experiments
             ,
             which
             are
             as
             so
             many
             probats
             of
             the
             Philosophicall
             rules
             premised
             ,
             should
             hardly
             merit
             so
             much
             credit
             with
             me
             ,
             vnlesse
             the
             holy
             Ghost
             ,
             in
             registring
             the
             idolatrous
             errors
             of
             some
             heathens
             ,
             had
             warranted
             as
             well
             the
             truth
             of
             the
             instances
             ,
             as
             the
             causes
             assigned
             by
             vs
             of
             the
             error
             .
             The
             Aramites
             had
             felt
             the
             power
             of
             
               Israels
               God
            
             in
             the
             mountaines
             to
             their
             smart
             ,
             and
             yet
             are
             confident
             to
             finde
             succour
             from
             other
             gods
             as
             powerfull
             to
             plague
             the
             Israelites
             in
             the
             plaine
             .
             *
             
               And
               the
               servants
               of
               the
               King
               of
               Syria
               said
               vnto
               him
               ;
               Their
               gods
               are
               gods
               of
               the
               hilles
               ,
               therefore
               they
               
               were
               stronger
               then
               we
               ;
               but
               let
               vs
               fight
               against
               them
               in
               the
               plaine
               ,
               and
               surely
               we
               shall
               be
               stronger
               then
               they
               .
               And
               doe
               these
               things
               ;
               Take
               the
               Kings
               away
               ,
               every
               man
               out
               of
               their
               place
               ,
               and
               put
               Captaines
               in
               their
               roomes
               :
               And
               number
               thee
               an
               Army
               like
               the
               Army
               that
               thou
               hast
               lost
               ,
               horse
               for
               horse
               ,
               and
               Charet
               for
               Charet
               :
               and
               we
               will
               fight
               against
               them
               in
               the
               plaine
               ,
               and
               surely
               we
               shall
               be
               stronger
               then
               they
               .
               And
               he
               hearkened
               vnto
               their
               voice
               ,
               and
               did
               so
               .
            
             The
             Romanes
             superstitious
             confidence
             in
             the
             vanquished
             Troiane
             gods
             ,
             was
             happily
             nurst
             by
             the
             same
             ignorance
             ,
             a
             spice
             whereof
             we
             may
             obserue
             in
             rustique
             vnthriftie
             gamesters
             ,
             which
             hope
             to
             avoid
             ill
             lucke
             by
             changing
             place
             .
             That
             querulous
             complaint
             ,
             which
             the
             Israelites
             vented
             in
             the
             wildernesse
             ,
             had
             beene
             setled
             vpon
             the
             lees
             of
             Arams
             and
             Moabs
             Idolatrie
             .
             These
             heathens
             were
             not
             so
             credulous
             of
             successe
             against
             evident
             signes
             of
             Gods
             displeasure
             ;
             as
             the
             Israelites
             ,
             after
             experience
             of
             his
             miraculous
             refections
             in
             their
             thirst
             ,
             were
             incredulous
             of
             his
             power
             to
             provide
             meat
             in
             their
             hunger
             .
             *
             
               Can
               God
            
             (
             said
             they
             )
             
               furnish
               a
               table
               in
               the
               wildernesse
               ?
               Beholde
               he
               smote
               the
               rocke
               ,
               that
               the
               waters
               gushed
               out
               ,
               and
               the
               streames
               overflowed
               ;
               Can
               he
               giue
               bread
               also
               ?
               Can
               he
               provide
               flesh
               also
               for
               his
               people
               ?
            
             It
             was
             but
             an
             easie
             steppe
             in
             heathenish
             times
             to
             translate
             the
             divine
             powers
             
               à
               loco
               ad
               locatum
               ,
               from
               the
               place
               ,
               wherein
               the
               effects
               wrought
               by
               them
               were
               incompassed
               ,
               to
               such
               inanimate
               creatures
               ,
               as
               were
               their
               instruments
               in
               producing
               them
               .
            
             So
             Augustus
             lying
             weatherbound
             ,
             and
             suspecting
             lest
             his
             suite
             to
             Iupiter
             his
             brother
             ,
             the
             supreme
             Lord
             of
             the
             ayre
             ,
             might
             finde
             as
             vnspeedie
             admission
             or
             dispatch
             as
             poore
             mens
             petitions
             did
             with
             such
             great
             Kings
             as
             Augustus
             was
             ,
             forthwith
             sacrificed
             to
             the
             winde
             ,
             that
             
             lay
             fittest
             for
             bringing
             him
             to
             the
             haven
             of
             his
             desires
             .
             
               They
               that
               goe
               downe
               into
               the
               deepe
            
             (
             saith
             the
             
               Psalmist
               )
               see
               the
               wonders
               of
               the
               Lord.
            
             The
             like
             documents
             of
             Gods
             immediate
             hand
             in
             raising
             &
             asswaging
             stormes
             by
             sea
             ,
             as
             inspired
             this
             sacred
             breast
             with
             propheticall
             hymnes
             of
             his
             prayses
             ,
             inticed
             the
             Romanes
             to
             sacrifice
             to
             the
             flouds
             or
             waues
             for
             the
             safetie
             of
             their
             Navies
             ;
             *
             
               Nostri
               Duces
               mare
               ingredientes
               immolare
               hostiam
               stuctibus
               consueverunt
               ;
               Our
               Generalls
               when
               they
               goe
               to
               Sea
               ,
               vse
               to
               offer
               Sacrifices
               vnto
               the
               flouds
               .
            
             And
             vpon
             speciall
             deliverance
             from
             a
             dangerous
             storme
             ,
             they
             invested
             the
             latent
             power
             of
             the
             vnknowne
             God
             with
             the
             knowne
             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
                 shippes
                 on
                 raging
                 Cor-sicke
                 Seas
                 ,
              
               
                 by
                 stormes
                 were
                 well
                 nigh
                 lost
                 ;
              
               
                 To
                 garnish
                 Lady
                 Tempests
                 Shrine
                 ,
              
               
                 our
                 Fathers
                 spar'd
                 no
                 cost
                 .
              
            
             Their
             folly
             was
             lesse
             in
             seeking
             to
             appease
             the
             tempest
             which
             stirred
             the
             waues
             ,
             than
             in
             supplicating
             to
             the
             waues
             ,
             which
             could
             not
             cease
             so
             long
             as
             the
             tempest
             lasted
             .
          
           
             9.
             
             These
             foolish
             practises
             of
             such
             as
             the
             world
             accounted
             her
             wisest
             sonnes
             ,
             though
             they
             cannot
             iustifie
             the
             like
             foolery
             in
             illiterate
             ,
             or
             meaner
             persons
             ;
             yet
             may
             they
             iustifie
             the
             learned
             criticks
             correction
             of
             the
             
             poore
             Fishermans
             speech
             in
             *
             Athenaeus
             ;
             albeit
             by
             amending
             his
             words
             ,
             
             he
             hath
             made
             his
             meaning
             a
             great
             deale
             worse
             ,
             then
             it
             was
             formerly
             conceived
             to
             be
             .
             For
             he
             brings
             him
             in
             sacrificing
             to
             the
             North
             winde
             ,
             as
             the
             most
             of
             his
             profession
             in
             auncient
             times
             vsually
             did
             .
             a
             Alexanders
             sacrificing
             in
             the
             middest
             of
             Hellespont
             vnto
             Neptune
             ,
             and
             the
             sea-Nimphs
             ,
             was
             no
             lesse
             Idolatrous
             ,
             but
             neither
             so
             properly
             ,
             nor
             grossely
             superstitious
             .
             Howbeit
             even
             the
             most
             grosse
             ,
             and
             superstitious
             mistakings
             of
             these
             Heathens
             last
             mentioned
             ,
             differ
             rather
             in
             subiect
             ,
             and
             matter
             ,
             than
             in
             forme
             ,
             from
             an
             error
             common
             and
             vsuall
             ,
             and
             in
             a
             manner
             the
             fatall
             consequent
             of
             a
             necessary
             practise
             in
             moderne
             Schooles
             ,
             to
             wit
             ,
             of
             Denominating
             or
             notifying
             things
             indistinctly
             apprehended
             by
             their
             references
             ,
             or
             vicinitie
             vnto
             certaine
             and
             knowne
             circumstances
             .
             Thus
             because
             we
             know
             not
             the
             determinate
             distance
             of
             the
             Moone
             from
             the
             Center
             ,
             or
             supreme
             sphere
             ,
             we
             define
             the
             place
             of
             it
             (
             as
             of
             every
             other
             bodie
             )
             by
             the
             
               convexe
               surface
            
             of
             the
             sphere
             ,
             which
             environs
             it
             .
             And
             by
             this
             concretion
             ,
             or
             confusion
             of
             the
             externall
             reference
             ,
             or
             notification
             ,
             with
             the
             thing
             we
             seeke
             to
             notifie
             ;
             the
             highest
             orbe
             ,
             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
             againe
             by
             notifying
             the
             differences
             ,
             or
             set
             parts
             of
             time
             by
             the
             numerable
             ,
             and
             knowne
             parts
             of
             motion
             ,
             which
             accompany
             it
             ;
             the
             proper
             and
             essentiall
             notion
             of
             time
             is
             vtterly
             drowned
             in
             our
             conceit
             of
             motion
             .
             And
             as
             we
             imagine
             those
             bodies
             ,
             which
             are
             not
             contained
             vnder
             some
             other
             ,
             to
             be
             in
             no
             place
             :
             so
             we
             misconceiue
             there
             should
             be
             no
             time
             ,
             vnlesse
             it
             
             were
             ensheathed
             in
             motion
             .
             Wheras
             the
             *
             Philosopher
             did
             not
             intend
             ,
             that
             the
             Definitions
             either
             of
             time
             or
             place
             by
             him
             assigned
             should
             be
             essentiall
             ;
             But
             (
             as
             all
             Physicall
             definitions
             (
             by
             his
             precepts
             are
             ,
             and
             ought
             to
             be
             )
             causall
             ,
             or
             connotatiue
             ,
             such
             as
             is
             that
             ;
             
               Ira
               est
               ebullities
               sanguinis
               circacor
               :
               Anger
               is
               the
               boyling
               of
               the
               bloud
               about
               the
               heart
               .
            
          
           
             10.
             
             This
             pronenesse
             of
             mans
             imagination
             to
             be
             mis-led
             by
             circumstance
             of
             time
             or
             place
             ,
             by
             other
             adiuncts
             ,
             or
             instruments
             of
             his
             manifested
             power
             ,
             the
             Lord
             foresawe
             in
             his
             chosen
             people
             ,
             and
             sought
             in
             sollicitous
             manner
             to
             inhibit
             by
             his
             Law
             and
             Prophets
             .
             To
             this
             purpose
             is
             the
             vnitie
             of
             his
             infinite
             ,
             and
             incomprehensible
             Maiestie
             ,
             so
             often
             and
             vsually
             emblazened
             by
             varietie
             of
             glorious
             attributes
             framed
             from
             the
             multiplicitie
             of
             subiects
             ,
             or
             varietie
             of
             effects
             ,
             wherein
             the
             efficacy
             of
             his
             
               power
               ,
               iustice
            
             ,
             or
             goodnesse
             are
             ,
             or
             haue
             beene
             most
             remarkably
             manifested
             .
             Men
             by
             this
             meanes
             ,
             (
             so
             they
             would
             by
             any
             )
             might
             be
             occasioned
             to
             abstract
             ,
             and
             purifie
             their
             conceits
             of
             him
             from
             those
             concrete
             ,
             and
             vnpurified
             apprehensions
             ,
             wherein
             the
             Heathen
             did
             either
             burie
             ,
             or
             imprison
             such
             notions
             as
             either
             nature
             had
             engraffed
             in
             them
             ,
             or
             traditions
             communicated
             vnto
             them
             .
             From
             discovery
             of
             his
             powerfull
             hand
             in
             managing
             warres
             he
             is
             enstyled
             
               the
               Lord
               of
               Hosts
            
             ,
             or
             
               the
               Lord
               strong
               and
               mightie
               in
               Battell
            
             :
             and
             yet
             with
             all
             ,
             
               a
               God
               of
               peace
            
             ,
             and
             
               one
               that
               maketh
               warres
               to
               cease
               ;
               A
               God
               of
               wisedome
               ,
               and
               a
               God
               of
               glorie
               ,
            
             and
             yet
             ,
             
               a
               God
               that
               hath
               compassion
               on
               the
               poore
               ,
               and
               despiseth
               not
               the
               weake
               ,
               and
               sillie
               ones
               .
            
             And
             as
             if
             he
             had
             feared
             ,
             lest
             Israel
             vpon
             such
             occasions
             as
             seduced
             the
             Romanes
             ,
             might
             misdeliver
             devotions
             ,
             confusedly
             
             intended
             to
             him
             ,
             vnto
             stormy
             waues
             ,
             or
             tempests
             ,
             or
             with
             the
             Aramites
             ,
             confine
             his
             power
             to
             vallies
             ,
             or
             mountaines
             ,
             or
             with
             others
             ,
             make
             him
             a
             God
             of
             the
             sea
             onely
             ,
             not
             of
             the
             land
             ;
             He
             hath
             sounded
             a
             counterblast
             to
             those
             impulsions
             ,
             where
             with
             the
             heathens
             were
             driven
             headlong
             into
             Idolatrie
             ,
             in
             that
             excellent
             song
             of
             Iubile
             ;
             
               The
               Lord
               is
               a
               great
               God
               ,
               and
               a
               great
               King
               aboue
               all
               Gods.
               In
               his
               hand
               are
               the
               deepe
               places
               of
               the
               earth
               ,
               the
               strength
               of
               the
               hills
               is
               his
               also
               .
               The
               sea
               is
               his
               ,
               and
               he
               made
               it
               ;
               and
               his
               hands
               formed
               the
               drie
               land
               .
               O
               come
               let
               vs
               worship
               ,
               and
               fall
               downe
               ;
               let
               vs
               kneele
               before
               the
               Lord
               our
               maker
               .
               For
               he
               is
               our
               God
               ,
               and
               we
               are
               the
               people
               of
               his
               pasture
               ,
               and
               the
               sheepe
               of
               his
               hand
            
             *
             .
             It
             was
             his
             pleasure
             to
             try
             them
             a
             
               with
               penurie
               of
               water
            
             after
             he
             had
             tried
             them
             b
             
               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
             powerfull
             over
             the
             foules
             of
             the
             aire
             ,
             as
             over
             the
             fish
             in
             the
             sea
             ,
             as
             able
             to
             draw
             water
             out
             of
             the
             hard
             rocke
             ,
             as
             to
             raine
             bread
             from
             heaven
             .
             And
             having
             indoctrinated
             them
             by
             their
             experience
             of
             his
             power
             in
             these
             ,
             and
             like
             particulars
             ,
             he
             commends
             this
             generall
             precept
             ,
             or
             morall
             induction
             to
             their
             serious
             consideration
             :
             
               Hath
               God
               assayed
               to
               goe
               ,
               and
               take
               him
               a
               nation
               from
               the
               middest
               of
               another
               nation
               ,
               by
               temptations
               ,
               by
               signes
               ,
               and
               by
               wonders
               ,
               and
               by
               warre
               ,
               and
               by
               a
               mightie
               hand
               ,
               &
               by
               a
               stretched
               out
               arme
               ,
               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
               heare
               his
               voice
               ,
               that
               he
               might
               instruct
               thee
               ,
               and
               vpon
               earth
               he
               shewed
               thee
               his
               great
               fire
               ,
               and
               thou
               heardest
               his
               words
               out
               of
               the
               middest
               of
               the
               fire
               .
               Know
               therefore
               
               this
               day
               ,
               and
               consider
               it
               in
               thine
               heart
               ,
               that
               the
               Lord
               he
               is
               God
               in
               heaven
               aboue
               ,
               and
               vpon
               the
               earth
               beneath
               ,
               there
               is
               none
               else
            
             *
             .
             And
             lastly
             ;
             That
             no
             sencelesse
             ,
             or
             liuing
             creature
             ,
             through
             the
             faulty
             ignorance
             of
             man
             ,
             might
             vnawares
             purloine
             any
             part
             of
             his
             honour
             ,
             the
             Psalmist
             hath
             invited
             all
             to
             beare
             consort
             with
             his
             people
             in
             that
             song
             of
             prayse
             ,
             and
             acknowledgement
             of
             his
             power
             :
             
               Prayse
               ye
               the
               Lord
               from
               the
               heavens
               ;
               prayse
               him
               in
               the
               hights
               .
               Prayse
               yee
               him
               all
               his
               Angells
               ;
               prayse
               yee
               him
               all
               his
               hosts
               .
               Prayse
               yee
               him
               Sunne
               ,
               and
               Moone
               :
               prayse
               him
               all
               yee
               Starres
               of
               light
               .
               Prayse
               him
               yee
               heavens
               of
               heavens
               :
               and
               yee
               waters
               ,
               that
               be
               aboue
               the
               heavens
               .
               Let
               them
               prayse
               the
               name
               of
               the
               Lord
               :
               For
               he
               commanded
               ,
               and
               they
               were
               created
               .
               He
               hath
               also
               stablished
               them
               for
               ever
               ,
               and
               ever
               :
               he
               hath
               made
               a
               decree
               ,
               which
               shall
               not
               passe
               .
               Prayse
               the
               Lord
               from
               the
               earth
               yee
               dragons
               ,
               and
               all
               deepes
               ,
               &c.
               
               Let
               them
               prayse
               the
               name
               of
               the
               Lord
               ,
               for
               his
               name
               alone
               is
               excellent
               :
               his
               glory
               is
               aboue
               the
               earth
               and
               heaven
            
             *
             .
          
        
         
           
             CHAPTER
             XIX
             .
          
           
             
               Of
               divers
               errors
               in
               Philosophie
               ,
               which
               in
               practise
               proued
               seminaries
               of
               Idolatrie
               and
               sorcerie
               .
            
          
           
             1.
             
             THe
             best
             Apologie
             ,
             which
             the
             greatest
             heathen
             clearks
             could
             make
             for
             themselues
             (
             for
             the
             grosser
             fopperies
             of
             the
             vulgar
             ,
             they
             would
             not
             vndertake
             to
             defend
             )
             was
             borrowed
             from
             a
             plausible
             Philosophicall
             opinion
             ,
             thus
             expressed
             by
             the
             Poet
             :
             
               
               
                 
                 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
                 ,
              
               
                 *
                 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
                 signes
                 and
                 these
                 examples
                 thereto
                 drawne
                 haue
                 taught
                 ,
              
               
                 The
                 soules
                 of
                 Bees
                 to
                 be
                 divine
                 ,
                 of
                 heavenly
                 spirits
                 a
                 draught
                 ;
              
               
                 For
                 God
                 say
                 they
                 ,
                 as
                 find
                 they
                 may
                 ,
                 who
                 Natures
                 workes
                 per
                 vse
                 ,
              
               
                 Through
                 earth
                 ,
                 through
                 seas
                 ,
                 through
                 heavens
                 profound
                 liue
                 goodnesse
                 doth
                 diffuse
                 .
              
               
                 From
                 his
                 liue
                 presence
                 ,
                 Cattle
                 ,
                 men
                 ,
                 birds
                 ,
                 sucke
                 the
                 spirit
                 of
                 life
                 ,
              
               
                 From
                 him
                 all
                 springs
                 ,
                 in
                 him
                 all
                 ends
                 :
                 though
                 death
                 be
                 nere
                 so
                 rife
                 ,
              
               
                 Yet
                 nothing
                 dies
                 :
                 what
                 earth
                 forsakes
                 findes
                 place
                 in
                 starry
                 skie
                 ,
              
               
                 What
                 we
                 thinke
                 into
                 nothing
                 slits
                 ,
                 aboue
                 the
                 Heavens
                 doth
                 flie
                 .
              
            
             This
             opinion
             was
             worse
             construed
             by
             some
             ,
             than
             either
             the
             Author
             ,
             or
             Commentator
             meant
             :
             many
             ,
             the
             most
             auncient
             especially
             ,
             agree
             in
             this
             ;
             That
             Deus
             was
             
               Anima
               mundi
               ,
               That
               the
               world
               was
               animated
               by
               God
               ,
               as
               our
               bodies
               are
               by
               our
               soules
               .
            
             Whence
             they
             concluded
             ,
             as
             
             some
             later
             Romanists
             doe
             ;
             That
             all
             or
             most
             visible
             bodies
             might
             be
             religiously
             worshipped
             ,
             or
             adored
             ,
             with
             reference
             to
             Gods
             residence
             in
             them
             .
             The
             Antecedent
             notwithstanding
             being
             graunted
             ,
             the
             practises
             which
             they
             hence
             sought
             to
             justifie
             ,
             are
             excellently
             refuted
             by
             S.
             Austine
             *
             ,
             who
             hath
             drawne
             them
             withall
             a
             faire
             and
             streight
             line
             to
             that
             marke
             ,
             whereat
             they
             roved
             at
             randome
             or
             blind
             guesse
             ,
             by
             wayes
             successiuely
             infinite
             .
             For
             answering
             any
             objection
             the
             Heathen
             Divines
             could
             make
             against
             vs
             ,
             or
             refuting
             any
             Apologie
             made
             for
             themselues
             ,
             I
             alwayes
             referre
             the
             Reader
             to
             this
             good
             Fathers
             learned
             labours
             ,
             of
             excellent
             vse
             in
             his
             time
             .
             But
             my
             purpose
             is
             not
             to
             make
             men
             beleeue
             these
             heresies
             are
             yet
             aliue
             by
             hot
             skirmishing
             with
             them
             .
             The
             lines
             of
             my
             method
             rather
             lead
             me
             to
             vnrippe
             their
             originalls
             ,
             so
             farre
             onely
             as
             not
             discovered
             ,
             they
             might
             breed
             daunger
             to
             our
             times
             .
             Now
             in
             very
             truth
             the
             opinion
             pretended
             by
             them
             to
             colour
             the
             filth
             of
             their
             Religion
             ,
             did
             minister
             plentie
             of
             fuell
             and
             nutriment
             ,
             (
             as
             learned
             *
             Mirandula
             hath
             observed
             )
             to
             those
             monsters
             ,
             whose
             limmes
             ,
             and
             members
             had
             beene
             framed
             from
             the
             seeds
             of
             errors
             hitherto
             mentioned
             ;
             and
             the
             illiterate
             in
             all
             probabilitie
             tooke
             much
             infection
             at
             eies
             and
             eares
             ,
             from
             Poeticall
             descriptions
             ,
             or
             Emblematicall
             representations
             of
             Gods
             immensitie
             ;
             such
             as
             Orpheus
             (
             if
             wee
             may
             beleeue
             
               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
               firmely
               hold
               ,
            
             
               Whole
               earth
               's
               but
               footestoole
               to
               his
               throne
               of
               G●ld
               ;
            
             
               Ins
               mightie
               Palme
               the
               Ocean
               vast
               doth
               rolle
               ;
            
             
               The
               rootes
               of
               mountaines
               shake
               at
               his
               controlle
               .
            
             
               Or
               e
               Heavens
               ,
               through
               earth
               his
               right
               hand
               doth
               extend
               ,
            
             
               It
               all
               inclasps
               ,
               all
               it
               ,
               not
               comprehend
               .
            
          
           
             2.
             
             Iupiter
             (
             though
             acknowledged
             by
             many
             to
             be
             the
             onely
             God
             )
             from
             the
             former
             opinion
             became
             answerable
             to
             as
             many
             names
             as
             the
             world
             had
             principall
             parts
             ,
             and
             vpon
             diversitie
             of
             relations
             to
             effects
             ,
             or
             motiōs
             presumed
             to
             issue
             from
             his
             amiable
             ,
             or
             liue
             presence
             ,
             subdivided
             into
             both
             sexes
             ;
             tearmed
             *
             Neptune
             in
             the
             sea
             ;
             Liber
             in
             the
             vineyard
             ;
             Vulcan
             in
             the
             Smiths
             forge
             ,
             and
             Vagitanus
             in
             the
             Infants
             mouth
             ;
             in
             the
             aire
             Iuno
             ;
             in
             the
             earth
             
               Tellus
               ;
               Venilia
            
             in
             the
             sea-waue
             whilest
             current
             to
             the
             land
             :
             Salatia
             in
             the
             same
             waue
             reciprocating
             .
             The
             meere
             varietie
             of
             names
             ,
             or
             alteration
             of
             the
             sexe
             ,
             or
             gender
             ,
             would
             naturally
             suggest
             a
             multiplicity
             of
             gods
             and
             goddesses
             vnto
             the
             ignorant
             :
             so
             would
             the
             diverse
             formes
             or
             shapes
             of
             those
             bodies
             ,
             whereof
             they
             imagined
             him
             to
             be
             the
             soule
             and
             spirit
             ,
             vnto
             the
             learned
             ;
             specially
             seeing
             the
             motions
             ,
             or
             operations
             of
             the
             elements
             ,
             or
             other
             inferior
             bodies
             haue
             no
             such
             vitall
             dependance
             vpon
             any
             one
             ,
             or
             few
             principall
             parts
             of
             the
             world
             ;
             as
             in
             man
             ,
             all
             other
             members
             with
             their
             functions
             haue
             on
             the
             heart
             ,
             
             the
             head
             ,
             and
             liver
             ,
             or
             perhappes
             all
             originally
             on
             the
             heart
             .
             And
             yet
             the
             evident
             prerogatiue
             of
             these
             three
             parts
             hath
             perswaded
             great
             Philosophers
             to
             allot
             three
             severall
             soules
             really
             and
             locally
             distinct
             ,
             to
             each
             principall
             part
             one
             .
             From
             which
             opinion
             it
             would
             with
             probability
             follow
             ;
             that
             in
             one
             man
             there
             should
             be
             three
             living
             creatures
             :
             A
             plant
             ,
             a
             sensitiue
             ,
             and
             a
             
               rationall
               substāce
            
             .
             And
             Varro
             the
             most
             learned
             amongst
             the
             Romanes
             ,
             graunts
             that
             the
             auncient
             Romanes
             did
             worship
             mother
             
               Tellus
               ,
               Ops
               ,
               Proserpina
            
             ,
             and
             Vesta
             ,
             for
             distinct
             goddesses
             .
             Though
             these
             titles
             in
             his
             refined
             Theologie
             rather
             imported
             so
             many
             severall
             vertues
             of
             the
             earth
             ,
             whose
             soule
             or
             spirit
             was
             but
             one
             :
             And
             not
             absurdly
             (
             as
             he
             thought
             )
             might
             other
             goddesses
             be
             reduced
             to
             this
             olde
             Grandame
             Tellus
             .
             But
             S.
             Austine
             demaunds
             how
             this
             can
             stand
             with
             the
             doctrine
             of
             his
             auncestors
             ,
             which
             had
             ordained
             severall
             rites
             to
             all
             these
             ,
             as
             vnto
             goddesses
             in
             nature
             different
             ,
             and
             consecrated
             peculiar
             votaries
             vnto
             
               Vesta
               ?
               It
               is
               not
               all
               one
               for
               one
               goddesse
               to
               haue
               many
               names
               ,
               and
               to
               be
               many
               goddesses
               ,
               or
               shall
               multiplicitie
               and
               vnitie
               be
               avouched
               of
               one
               and
               the
               same
               ?
               It
               may
               be
            
             (
             saith
             
               Varro
               )
               that
               in
               one
               ,
               many
               may
               be
               contained
            
             ;
             but
             this
             avoydes
             not
             the
             intended
             checke
             .
             Saint
             *
             Austine
             replies
             ;
             
               That
               as
               in
               one
               ,
               and
               the
               same
               man
               there
               may
               be
               many
               entities
               ,
               not
               many
               men
               :
               so
               in
               one
               and
               the
               same
               goddesse
               there
               might
               be
               severall
               vertues
               ,
               not
               severall
               goddesses
               .
               Varroes
            
             attempt
             to
             justifie
             his
             forefathers
             iolly
             ,
             and
             reconcile
             their
             grosse
             ignorance
             with
             his
             learned
             errors
             ,
             evidently
             bewrayes
             whose
             successors
             the
             Iesuites
             or
             other
             quaint
             moderne
             refiners
             of
             Schoole
             Paganismes
             are
             ,
             which
             hope
             to
             salue
             the
             contradictions
             of
             their
             doating
             forefathers
             ,
             and
             
             erring
             councells
             ,
             and
             patch
             vp
             the
             vnitie
             of
             their
             broken
             and
             divided
             Church
             by
             Schoole
             glue
             or
             Philosophicall
             querks
             .
          
           
             3.
             
             But
             concerning
             the
             animation
             of
             the
             world
             ,
             and
             its
             severall
             parts
             ,
             the
             opinions
             of
             Philosophers
             varied
             ,
             and
             their
             variation
             caused
             varietie
             of
             Idolatrie
             :
             Every
             body
             had
             a
             peculiar
             spirit
             ,
             or
             genius
             besides
             Iupiter
             ,
             to
             whom
             the
             moderation
             of
             all
             was
             assigned
             ;
             whence
             we
             may
             without
             breach
             of
             charitie
             suppose
             the
             worshipping
             of
             dumbe
             and
             sencelesse
             creatures
             to
             haue
             beene
             a
             practise
             though
             wicked
             in
             all
             ,
             yet
             not
             altogether
             so
             brutish
             and
             sencelesse
             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
             informe
             them
             ,
             as
             our
             soules
             doe
             our
             bodies
             ,
             yet
             to
             assist
             ,
             or
             guard
             them
             ;
             each
             of
             which
             spirits
             was
             held
             divine
             ,
             and
             indued
             with
             some
             peculiar
             power
             or
             vertue
             ,
             for
             producing
             or
             averting
             certaine
             effects
             proportionable
             to
             the
             bodies
             .
             *
             Authors
             for
             skill
             as
             well
             practicke
             as
             speculatiue
             ,
             not
             easie
             to
             be
             deceived
             ,
             and
             for
             their
             gravitie
             and
             morall
             honestie
             exempt
             from
             all
             suspition
             of
             purposed
             deluding
             others
             ,
             haue
             related
             strange
             apparitions
             about
             Mines
             .
             The
             like
             might
             seduce
             some
             heathen
             to
             adore
             gold
             and
             silver
             ,
             not
             as
             mettalls
             ,
             but
             rather
             as
             visible
             pledges
             of
             an
             invisible
             Mammons
             presence
             ,
             conceived
             by
             them
             as
             a
             spirit
             ,
             or
             guardian
             of
             treasure
             ,
             by
             whose
             favour
             (
             sollicited
             in
             peculiar
             rites
             or
             services
             )
             wealth
             might
             either
             be
             gotten
             or
             increased
             .
             The
             like
             conceit
             ,
             no
             question
             ,
             moved
             the
             *
             ●ndians
             to
             present
             a
             Casket
             of
             gold
             &
             jewels
             ,
             with
             such
             a
             solemne
             maske
             ,
             
             or
             superstitious
             daunce
             ,
             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
             Spanyards
             crueltie
             .
             Why
             those
             semi-Christians
             should
             so
             hunger
             and
             thirst
             after
             gold
             ,
             and
             mettalls
             ,
             which
             could
             neither
             allay
             their
             hunger
             ,
             nor
             quench
             their
             thirst
             ,
             could
             not
             enter
             into
             these
             silly
             caitiffs
             hearts
             ;
             vnlesse
             it
             were
             to
             sacrifice
             it
             vnto
             some
             Mammon
             ,
             or
             spirit
             of
             Gold.
             
          
           
             4.
             
             Iulian
             the
             Apostata
             ,
             albeit
             he
             spared
             no
             cost
             to
             make
             Iupiter
             his
             friend
             ,
             whom
             he
             adored
             as
             King
             of
             gods
             ,
             and
             chiefe
             moderator
             of
             the
             world
             ,
             yet
             thought
             it
             no
             point
             of
             thrift
             or
             wisedome
             to
             neglect
             the
             Elementall
             spirits
             :
             because
             these
             in
             the
             heathenish
             divinitie
             ,
             which
             he
             followed
             ,
             were
             powers
             truely
             divine
             ,
             able
             to
             qualifie
             their
             worshippers
             with
             the
             spirit
             of
             divination
             .
             Neither
             was
             this
             opinion
             of
             their
             Deitie
             in
             the
             censure
             of
             those
             times
             or
             sects
             ,
             any
             Paradox
             ,
             nor
             the
             offering
             of
             placatory
             sacrifices
             ,
             any
             vnlawfull
             or
             superfluous
             practise
             .
             Otherwise
             Amianus
             his
             plea
             to
             acquite
             his
             Master
             from
             suspition
             of
             sorcery
             ,
             or
             Magicall
             Exorcismes
             had
             beene
             as
             ridiculous
             in
             the
             sight
             of
             Heathens
             ,
             as
             it
             was
             impious
             in
             the
             judgement
             of
             Christians
             ;
             *
             
               Because
               this
               Prince
               a
               professed
               louer
               of
               all
               sciences
               ,
               is
               by
               some
               maligned
               to
               haue
               gained
               the
               foreknowledge
               of
               things
               future
               by
               naughtie
               Arts
               :
               we
               are
               briefely
               to
               advertise
               by
               what
               meanes
               a
               wise
               man
               (
               as
               this
               Prince
               was
               )
               may
               attaine
               vnto
               this
               kinde
               of
               learning
               ,
               or
               skill
               more
               than
               vulgar
               .
               The
               spirit
               of
               all
               the
               elements
               (
               saith
               this
               Author
               )
               being
               enquickned
               by
               the
               vncessant
               motion
               of
               the
               celestiall
               bodies
               ,
               participate
               with
               vs
               the
               gift
               or
               facultie
               of
               divination
               :
               and
               the
               favour
               of
               the
               substantiall
               powers
               (
               or
               immortall
               
               substances
               )
               being
               purchased
               by
               respectiue
               rituall
               observance
               ;
               the
               praediction
               of
               Fates
               or
               destinie
               is
               conveyed
               vnto
               mortalitie
               from
               them
               ,
               as
               from
               so
               many
               perpetuall
               springs
               or
               fountaines
               .
               Over
               these
               substantiall
               powers
               the
               goddesse
            
             Themis
             
               sits
               as
               President
               ,
               so
               called
               by
               the
               Grecians
               ,
               because
               the
               i●revocable
               fatall
               decrees
               by
               her
               mediation
               become
               cognoscible
               .
               This
            
             Themis
             
               the
               auncient
            
             Theologi
             
               haue
               therefore
               placed
               in
               the
               bedchamber
               and
               throne
               of
               Iupiter
               ,
               fountaine
               of
               life
               and
               liuelihood
               .
            
          
           
             5.
             
             Yet
             this
             conceipt
             of
             a
             Themis
             soveraigntie
             was
             not
             the
             opinion
             of
             all
             ,
             or
             most
             auncient
             heathen
             Doctors
             .
             For
             some
             haue
             taught
             ,
             that
             b
             Tellus
             (
             or
             the
             spirit
             of
             the
             Earth
             )
             did
             giue
             Oracles
             before
             Themis
             medled
             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
             beene
             reputed
             Queene-mother
             ,
             because
             these
             secret
             praedictions
             of
             destinie
             ,
             or
             
               fatall
               doomes
            
             were
             vsually
             brought
             to
             light
             in
             silent
             darkenesses
             .
             Not
             much
             different
             from
             Ammians
             Philosophy
             are
             many
             of
             Plutarchs
             coniectures
             of
             the
             inspiration
             and
             expiration
             of
             Oracles
             .
             Iulian
             (
             it
             seemes
             )
             from
             Plutarchs
             Principles
             hoped
             to
             encourage
             these
             divining
             spirits
             to
             follow
             their
             former
             studies
             ,
             and
             recall
             them
             to
             their
             wonted
             seats
             ,
             by
             reviving
             their
             auncient
             rites
             ,
             and
             reestablishing
             their
             priviledges
             :
             as
             if
             
               Honos
               alit
               artes
            
             had
             place
             amongst
             these
             pettie
             gods
             .
          
           
           
             6.
             
             This
             Philosophicall
             opinion
             did
             fit
             the
             forementioned
             temptation
             to
             superstition
             ,
             as
             the
             claspe
             doth
             the
             keeper
             .
             And
             with
             their
             impulsiue
             helpe
             were
             able
             to
             draw
             the
             present
             Christian
             world
             not
             well
             catechized
             ,
             into
             the
             bottomlesse
             sinke
             of
             foulest
             Idolatrie
             .
             And
             though
             from
             consciousnesse
             of
             our
             ignorance
             in
             the
             workes
             of
             Nature
             ,
             we
             allow
             the
             issue
             of
             many
             practises
             ,
             whereof
             we
             can
             assigne
             no
             probable
             speciall
             cause
             ,
             but
             onely
             in
             charitie
             to
             our selues
             and
             others
             ,
             suppose
             they
             haue
             some
             right
             vnto
             their
             being
             by
             the
             ordinary
             course
             of
             nature
             :
             yet
             some
             disorderly
             over-growne
             stemmes
             there
             be
             of
             this
             charitable
             credulitie
             ,
             which
             bring
             forth
             little
             better
             fruit
             ,
             than
             that
             which
             the
             Christian
             world
             condemned
             in
             Iulian.
             As
             for
             example
             ,
             such
             as
             from
             vncertaine
             traditions
             can
             conceiue
             hope
             ,
             and
             attempt
             the
             practise
             of
             curing
             diseases
             by
             Amulets
             ,
             or
             by
             application
             of
             supposed
             medicines
             apparantly
             destitute
             of
             any
             naturall
             actiue
             force
             ,
             will
             quickly
             be
             set
             over
             to
             acknowledge
             some
             hidden
             vertue
             ,
             or
             supernaturall
             efficacy
             concomitant
             ,
             or
             assisiant
             ,
             which
             in
             plaine
             tearmes
             they
             will
             not
             call
             their
             God
             or
             Creator
             ,
             yet
             will
             thinke
             of
             it
             ,
             as
             of
             a
             good
             spirit
             ,
             ready
             to
             helpe
             in
             time
             of
             neede
             ,
             so
             it
             be
             sought
             vnto
             by
             such
             meanes
             ,
             as
             the
             Cabalists
             of
             these
             secret
             mysteries
             shall
             prescribe
             .
             Whatsoever
             the
             matter
             of
             the
             medicine
             may
             be
             (
             though
             oftimes
             it
             be
             rather
             verball
             ,
             than
             materiall
             )
             the
             manner
             of
             applying
             it
             ,
             is
             for
             the
             most
             part
             meerely
             magicall
             ,
             and
             serues
             (
             though
             not
             in
             the
             intention
             of
             the
             patient
             or
             Physician
             )
             as
             a
             solemne
             sacrifice
             to
             the
             founders
             of
             these
             Arts.
             Or
             if
             the
             manner
             of
             applying
             or
             wearing
             medicines
             be
             not
             superstitiously
             ceremonious
             ,
             the
             solemne
             professing
             (
             though
             
             alwayes
             not
             verbally
             expressed
             )
             of
             credence
             ,
             or
             beliefe
             prerequired
             vnto
             their
             efficacy
             ,
             is
             Idolatrous
             .
             Of
             practises
             in
             this
             kind
             (
             though
             the
             practitioners
             will
             or
             can
             assigne
             no
             reason
             ,
             saue
             onely
             traditions
             of
             lucke
             good
             or
             bad
             to
             follow
             ;
             yet
             may
             we
             safely
             presume
             the
             most
             part
             to
             be
             naught
             ;
             because
             we
             may
             evidently
             deriue
             the
             originall
             of
             many
             from
             conceits
             meerely
             heathenish
             and
             Idolatrous
             .
             Such
             is
             the
             vse
             of
             Vervine
             ,
             of
             our
             
               Ladies
               gloues
            
             ,
             and
             S.
             
               Iohns
               grasse
            
             at
             this
             day
             in
             no
             lesse
             request
             amongst
             some
             rude
             and
             ignorant
             Christians
             ,
             than
             sometimes
             they
             were
             amongst
             the
             auncient
             Grecians
             or
             Romanes
             ,
             to
             whose
             manners
             Theocritus
             and
             Virgil
             in
             their
             Poems
             doe
             allude
             :
             
               
                 
                 —
                 Bacchare
                 frontem
              
               
                 Cingite
                 ,
                 ne
                 vati
                 noceat
                 mala
                 lingua
                 futuro
                 .
              
            
             
               
                 Lest
                 naughtie
                 tongue
                 whil'st
                 Poet's
                 yong
                 ,
              
               
                 his
                 braine
                 doe
                 blast
                 ;
              
               
                 Let
                 luckie
                 grasse
                 'bout
                 his
                 Temple
                 passe
                 ,
              
               
                 to
                 binde
                 them
                 fast
                 .
              
            
             That
             other
             peece
             of
             the
             same
             Poet
             concerning
             the
             vse
             of
             Vervine
             ,
             smells
             too
             rankly
             of
             magicall
             sacrifice
             or
             incense
             :
             
               Verbenas
               adole
               pingues
               ,
               &
               mascula
               thura
               .
            
             It
             may
             be
             questioned
             ,
             whether
             the
             Romane
             *
             Legates
             
             did
             weare
             Vervine
             vpon
             superstitious
             confidence
             of
             some
             hidden
             vertue
             in
             it
             ,
             or
             as
             an
             emblematicall
             allusion
             to
             the
             superstitious
             conceit
             of
             the
             vulgar
             .
             But
             wonted
             they
             were
             to
             weare
             bunches
             of
             it
             in
             their
             solemn
             embassages
             ,
             whether
             in
             token
             that
             their
             persons
             ought
             not
             ,
             or
             out
             of
             vaine
             hope
             ,
             that
             their
             persons
             could
             not
             be
             violated
             so
             long
             as
             they
             were
             vnder
             the
             protection
             of
             this
             hearbe
             ,
             accounted
             sacred
             .
             The
             most
             superstitious
             hopes
             ,
             implied
             in
             these
             ,
             or
             the
             like
             practises
             of
             the
             Heathen
             ,
             may
             be
             more
             then
             paralleld
             by
             the
             vaine
             confidence
             which
             some
             ignorant
             Christians
             put
             in
             the
             secret
             vertue
             of
             these
             ,
             and
             like
             hearbes
             for
             curing
             strange
             diseases
             ,
             or
             for
             their
             safegard
             against
             thunder
             ,
             fiends
             ,
             or
             wicked
             spirits
             .
             To
             this
             purpose
             I
             well
             remember
             a
             tradition
             ,
             that
             was
             olde
             ,
             when
             I
             was
             yong
             ,
             better
             beleeved
             by
             such
             as
             told
             it
             ,
             then
             if
             it
             had
             beene
             Canonicall
             Scripture
             .
             It
             was
             of
             a
             maide
             that
             liked
             well
             of
             the
             devill
             making
             loue
             to
             her
             in
             the
             habit
             of
             a
             gallant
             young
             man
             ,
             but
             could
             not
             enioy
             his
             company
             ,
             nor
             he
             hers
             ,
             so
             long
             as
             shee
             had
             Vervine
             and
             S.
             
               Iohns
               grasse
            
             about
             her
             :
             for
             to
             this
             effect
             he
             brake
             his
             minde
             vnto
             her
             at
             last
             in
             rime
             :
             
               
                 If
                 thou
                 hope
                 to
                 be
                 Lemman
                 mine
                 ;
              
               
                 Lay
                 aside
                 the
                 St
                 Iohns
                 grasse
                 ,
                 and
                 the
                 Vervine
                 .
              
            
             To
             robbe
             a
             Swallowes
             nest
             built
             in
             a
             fire-house
             ,
             is
             from
             some
             old
             bell-dames
             Catechismes
             ,
             held
             a
             more
             fearefull
             sacrilege
             ,
             than
             to
             steale
             a
             chalice
             out
             of
             a
             Church
             .
             Besides
             tradition
             they
             haue
             no
             reason
             so
             to
             thinke
             .
             The
             prime
             cause
             of
             this
             superstitious
             feare
             ,
             or
             hope
             of
             good
             lucke
             by
             their
             kinde
             vsage
             ,
             was
             that
             these
             birds
             
             were
             accounted
             sacred
             amongst
             the
             Romanes
             ,
             *
             
               Dijs
               penatibus
            
             ,
             to
             their
             houshold
             gods
             ,
             of
             which
             number
             Venus
             the
             especiall
             patronesse
             of
             swallowes
             was
             one
             .
          
           
             7.
             
             Such
             a
             presidency
             as
             Ammianus
             assigned
             to
             Themis
             and
             the
             substantiall
             vertues
             of
             the
             Elements
             ,
             is
             to
             this
             day
             given
             by
             these
             magicke
             Cabalists
             vnto
             spirits
             over
             
               mettalls
               ,
               stones
            
             ,
             and
             hearbes
             ;
             each
             haue
             their
             severall
             Patrons
             .
             And
             if
             the
             practise
             be
             for
             the
             practitioners
             conceived
             good
             ;
             the
             spirit
             which
             prospers
             it
             shall
             not
             be
             reputed
             evill
             .
             Thus
             are
             the
             Fayries
             ,
             from
             difference
             of
             events
             ascribed
             to
             them
             ,
             divided
             into
             good
             and
             bad
             ,
             when
             as
             it
             is
             but
             one
             and
             the
             same
             malignant
             fiend
             ,
             that
             meddles
             in
             both
             ;
             seeking
             sometimes
             to
             be
             feared
             ,
             otherwhiles
             to
             be
             loued
             as
             God
             ,
             for
             the
             bodily
             harmes
             ,
             or
             good
             turnes
             supposed
             to
             be
             in
             his
             power
             .
             And
             permitted
             (
             no
             question
             )
             he
             is
             to
             doe
             both
             in
             iust
             punishment
             of
             their
             heathenish
             superstition
             or
             servilitie
             ,
             that
             can
             esteeme
             him
             worthy
             either
             of
             religious
             loue
             or
             feare
             .
          
           
             8.
             
             It
             was
             my
             happe
             since
             I
             vndertooke
             the
             Ministerie
             ,
             to
             question
             an
             ignorant
             soule
             ,
             (
             whom
             by
             vndoubted
             report
             I
             had
             knowne
             to
             haue
             beene
             seduced
             by
             a
             teacher
             of
             vnhallowed
             arts
             ,
             to
             make
             a
             dangerous
             experiment
             )
             what
             he
             saw
             ,
             or
             heard
             ,
             when
             he
             watcht
             the
             falling
             of
             the
             Ferne-seed
             at
             an
             vnseasonable
             and
             suspitious
             houre
             .
             Why
             (
             quoth
             he
             )
             (
             fearing
             (
             as
             his
             briefe
             reply
             occasioned
             me
             to
             conjecture
             )
             lest
             I
             should
             presse
             him
             to
             tell
             before
             company
             ,
             what
             he
             had
             voluntarily
             confessed
             vnto
             a
             friend
             in
             secret
             about
             some
             foureteene
             yeares
             before
             )
             doe
             you
             thinke
             that
             the
             devill
             hath
             ought
             to
             doe
             with
             that
             good
             seed
             ?
             No
             ;
             it
             is
             
             in
             the
             keeping
             of
             the
             
               King
               of
               Fayries
            
             ,
             and
             he
             I
             know
             will
             doe
             me
             no
             harme
             ,
             although
             I
             should
             watch
             it
             againe
             ;
             yet
             had
             he
             vtterly
             forgotten
             this
             Kings
             name
             ,
             vpon
             whose
             kindnesse
             he
             so
             presumed
             ,
             vntill
             I
             remembred
             it
             vnto
             him
             out
             of
             my
             reading
             in
             Huon
             of
             Burdeaux
             .
             And
             having
             made
             this
             answer
             ,
             he
             beganne
             to
             pose
             me
             thus
             ;
             Sr
             ,
             you
             are
             a
             schollar
             ,
             and
             I
             am
             none
             :
             Tell
             me
             what
             said
             the
             Angell
             to
             our
             Lady
             ?
             or
             what
             conference
             had
             our
             Lady
             with
             her
             cousin
             Elizabeth
             concerning
             the
             birth
             of
             St
             Iohn
             the
             Baptist
             ?
             As
             if
             his
             intention
             had
             beene
             to
             make
             by-standers
             beleeue
             ,
             that
             he
             knew
             somewhat
             more
             in
             this
             point
             ,
             than
             was
             written
             in
             such
             bookes
             ,
             as
             I
             vse
             to
             reade
             .
             Howbeit
             the
             meaning
             of
             his
             riddle
             I
             quickly
             conceived
             ,
             and
             he
             confessed
             to
             be
             this
             ;
             That
             the
             Angell
             did
             foretell
             
               Iohn
               Baptist
            
             should
             be
             borne
             at
             that
             very
             instant
             ,
             in
             which
             the
             Ferneseede
             ,
             at
             other
             times
             invisible
             ,
             did
             fall
             :
             intimating
             further
             (
             as
             farre
             as
             I
             could
             then
             perceiue
             )
             That
             this
             Saint
             of
             God
             had
             some
             extraordinary
             vertue
             from
             the
             time
             or
             circumstance
             of
             his
             birth
             .
             So
             faire
             a
             colour
             had
             his
             Instructor
             ,
             by
             profession
             a
             Mathematician
             ,
             by
             practise
             a
             Conjuret
             ,
             cast
             vpon
             this
             superstitious
             ,
             and
             vngodly
             experiment
             ;
             as
             the
             most
             part
             of
             Magicall
             ceremonies
             or
             observances
             ,
             pretend
             their
             warrant
             from
             some
             resemblances
             of
             sacred
             actiōs
             ,
             or
             from
             circumstances
             of
             miraculous
             cures
             wrought
             by
             our
             Saviour
             ,
             his
             Prophets
             ,
             or
             Apostles
             .
             Many
             instances
             to
             this
             purpose
             are
             to
             my
             remembrance
             gathered
             by
             Delrius
             .
             This
             vpon
             mine
             owne
             knowledge
             ,
             and
             observation
             I
             can
             relate
             ;
             of
             two
             ,
             sent
             more
             than
             a
             mile
             ,
             after
             the
             Sun-setting
             ,
             to
             fetch
             
               South-running
               water
            
             ,
             with
             a
             strict
             Injunction
             ,
             not
             to
             salute
             any
             either
             going
             
             or
             comming
             ,
             no
             not
             their
             dearest
             friends
             ,
             if
             they
             should
             chance
             to
             meete
             them
             (
             as
             by
             chance
             they
             did
             .
             )
             Such
             silence
             had
             well
             beseemed
             them
             in
             Gods
             Temple
             ;
             but
             in
             this
             case
             was
             the
             sacrifice
             of
             fooles
             ,
             an
             offering
             vp
             of
             their
             tongues
             and
             lips
             vnto
             the
             service
             of
             Divells
             ;
             yet
             colourable
             amongst
             the
             credulous
             by
             Elishaes
             instructions
             given
             to
             Gehazie
             ,
             when
             he
             sent
             him
             to
             cure
             the
             Shunamites
             childe
             ;
             albeit
             these
             literally
             import
             rather
             hast
             ,
             than
             hope
             of
             good
             speed
             by
             their
             observance
             .
             All
             the
             hidden
             vertues
             of
             the
             forementioned
             seed
             ,
             invisible
             ,
             saue
             onely
             to
             the
             superstitious
             ,
             I
             now
             remember
             not
             ,
             nor
             were
             some
             of
             them
             fit
             to
             be
             related
             .
             But
             the
             rarer
             ,
             or
             stranger
             efficacy
             it
             or
             other
             hearbe
             or
             seede
             may
             be
             conceived
             to
             haue
             ,
             the
             more
             eagerly
             are
             they
             sought
             after
             by
             the
             needie
             or
             distressed
             ;
             in
             body
             especially
             .
             *
             Extreame
             misery
             ,
             or
             distressefull
             penury
             ,
             occasioned
             by
             course
             of
             nature
             ,
             not
             by
             violence
             ,
             is
             by
             nature
             credulous
             ,
             and
             apt
             to
             breede
             a
             good
             conceipt
             in
             the
             simple
             of
             any
             thing
             ,
             that
             is
             publickly
             disliked
             or
             disallowed
             by
             the
             learned
             .
             And
             credulitie
             matching
             with
             eagerness
             of
             desire
             brings
             forth
             vaine
             hope
             ,
             or
             stubborne
             confidence
             ,
             without
             any
             iust
             externall
             occasion
             to
             beget
             it
             ;
             as
             some
             females
             are
             fruitlessely
             fertile
             without
             the
             male
             .
             And
             hopes
             enlarged
             or
             augmented
             are
             forthwith
             in
             trauell
             of
             action
             ,
             and
             long
             after
             practises
             for
             their
             accomplishment
             ;
             although
             it
             be
             to
             offer
             solemne
             sacrifice
             to
             infernall
             powers
             :
             whose
             sacraments
             are
             the
             oftener
             ,
             and
             more
             zealously
             frequented
             ;
             because
             such
             grace
             ,
             or
             good
             lucke
             ,
             as
             by
             divine
             permission
             ensues
             vpon
             their
             celebration
             ,
             is
             alwayes
             conferred
             
               ex
               opere
               operato
            
             .
             No
             strict
             examination
             of
             the
             communicants
             conscience
             ;
             no
             
             patient
             expectation
             of
             Gods
             providence
             (
             from
             which
             as
             from
             a
             yoake
             burdensome
             to
             flesh
             and
             bloud
             ,
             they
             exempt
             all
             that
             put
             confidence
             in
             them
             )
             is
             required
             vnto
             their
             efficacy
             .
             If
             they
             faile
             in
             operation
             ,
             the
             present
             dammage
             or
             bodily
             danger
             is
             not
             great
             ,
             onely
             so
             much
             labour
             lost
             :
             and
             speedinesse
             of
             resolution
             ,
             or
             quicke
             manifestation
             of
             fatall
             doome
             ,
             be
             it
             good
             or
             bad
             ,
             naturally
             excites
             men
             beset
             with
             feare
             ,
             or
             hope
             ,
             to
             attempt
             the
             triall
             of
             such
             experiments
             ,
             as
             are
             prescribed
             them
             .
             The
             Heathen
             *
             Plinie
             ,
             well
             obserues
             
               Magicall
               vanities
               or
               observances
               to
               haue
               drawn
               their
               first
               lineaments
               from
               Physicke
               ,
               creeping
               into
               mens
               opinions
               vnder
               faire
               shewes
               ,
            
             and
             sweete
             promises
             of
             health
             ,
             much
             desired
             by
             all
             ,
             but
             proffered
             by
             Magicians
             in
             extraordinary
             measure
             ,
             and
             by
             meanes
             more
             sacred
             ,
             than
             medicines
             sensible
             ;
             and
             thus
             lastly
             to
             haue
             fastned
             their
             throne
             throughout
             all
             ages
             by
             a
             triple
             bond
             ,
             by
             weaving
             Religion
             and
             Mathematicall
             Arts
             into
             their
             warpe
             ,
             which
             was
             first
             spunne
             from
             Physicke
             .
             This
             opportunitie
             of
             associating
             Mathematicall
             sciences
             was
             easily
             gained
             from
             that
             inbred
             desire
             ,
             which
             all
             men
             haue
             of
             foreknowing
             things
             concerning
             themselues
             ,
             and
             from
             a
             prenotion
             ,
             that
             the
             foreknowledge
             of
             them
             is
             from
             heaven
             .
          
           
           
             8.
             
             The
             greater
             soveraigntie
             these
             curious
             Arts
             had
             gotten
             in
             the
             Easterne
             Nations
             ,
             the
             more
             they
             commend
             the
             maiestie
             of
             Christs
             new
             erected
             kingdome
             ,
             which
             could
             so
             suddenly
             put
             them
             downe
             ,
             and
             cause
             the
             *
             contemplators
             of
             such
             grand
             mysteries
             to
             sacrifice
             their
             bookes
             and
             labours
             to
             the
             simplicitie
             of
             the
             Gospell
             .
             It
             may
             be
             want
             either
             of
             leisure
             well
             to
             examine
             ,
             or
             of
             capacitie
             to
             conceiue
             ,
             or
             perhaps
             of
             present
             memory
             to
             recall
             exactly
             what
             I
             conceived
             of
             some
             Paracelsian
             writings
             ,
             when
             I
             read
             them
             ,
             makes
             me
             yet
             strongly
             jealous
             ,
             lest
             as
             one
             Devill
             more
             than
             the
             Players
             had
             dressed
             is
             said
             to
             haue
             appeared
             vpon
             the
             Stage
             :
             so
             some
             spirit
             more
             than
             naturall
             doth
             sometimes
             insinuate
             himselfe
             into
             their
             curious
             extractions
             of
             spirits
             ,
             and
             pretended
             search
             of
             medicines
             metaphysicall
             .
             In
             Paracelsus
             himselfe
             ,
             though
             I
             vnderstood
             not
             all
             ,
             yet
             some
             passages
             ,
             I
             am
             certaine
             ,
             are
             so
             plainely
             impious
             ,
             that
             no
             man
             ,
             which
             vnderstandes
             the
             principles
             of
             Christian
             Religion
             ,
             will
             vndertake
             to
             make
             any
             orthodoxall
             construction
             of
             them
             .
             Besides
             the
             suspiciousnesse
             of
             their
             matter
             ,
             the
             character
             of
             many
             of
             their
             writings
             ministred
             more
             iust
             occasion
             for
             vs
             to
             thinke
             ,
             that
             one
             and
             the
             same
             spirit
             did
             breath
             in
             their
             Riddles
             ,
             and
             in
             heathen
             Oracles
             ;
             than
             the
             congruitie
             of
             Averroes
             and
             Mahomets
             stile
             did
             vnto
             
               Ludcuicus
               Vives
            
             ,
             to
             avouch
             that
             he
             which
             lik'd
             well
             the
             writings
             of
             the
             one
             ,
             could
             not
             much
             mislike
             the
             others
             Alkaran
             .
             As
             their
             pretended
             mysteries
             are
             vsually
             covered
             with
             the
             same
             veile
             of
             ambiguitie
             and
             obscuritie
             ,
             wherein
             seducing
             heathenish
             Oracles
             were
             enwrapt
             :
             so
             the
             evasions
             to
             salue
             their
             Authors
             credit
             ,
             when
             successe
             no
             way
             answeres
             the
             expectation
             ,
             
             are
             as
             obvious
             .
             Either
             the
             right
             meaning
             of
             the
             Rule
             was
             mis-taken
             ,
             or
             else
             there
             was
             some
             defect
             in
             the
             practise
             .
             That
             Paracelsus
             and
             his
             followers
             ,
             are
             schismaticall
             Physicians
             ,
             is
             too
             well
             knowne
             ,
             vnlesse
             Galene
             and
             Hippocrates
             be
             not
             so
             orthodoxall
             ,
             as
             the
             world
             accounts
             them
             .
             But
             how
             iustly
             a
             Paracelsus
             ,
             and
             his
             followers
             b
             are
             charged
             by
             Erastus
             with
             the
             Arrian
             heresie
             ,
             and
             with
             other
             doctrines
             of
             devills
             ,
             with
             superstitious
             charmes
             ,
             and
             magicke
             spells
             ,
             either
             vnknowne
             vnto
             the
             ancient
             Heathen
             ,
             or
             detested
             by
             the
             more
             ingenuous
             sort
             of
             them
             ;
             I
             leaue
             it
             to
             their
             censure
             ,
             which
             haue
             better
             leisure
             and
             opportunitie
             to
             examine
             ;
             greater
             experience
             and
             deeper
             judgement
             to
             debate
             the
             controversie
             betwixt
             them
             :
             onely
             this
             perhaps
             I
             might
             in
             charitie
             wish
             ,
             that
             as
             no
             man
             may
             minister
             ordinary
             Physicke
             vnto
             others
             without
             licence
             ;
             so
             none
             might
             be
             admitted
             to
             reade
             their
             speculations
             ,
             or
             try
             the
             truth
             of
             their
             professed
             mysteries
             ,
             without
             publicke
             approbation
             ,
             not
             onely
             of
             their
             sufficiency
             in
             learning
             ;
             but
             of
             their
             sinceritie
             in
             Religion
             .
             For
             certainly
             great
             are
             the
             temptations
             ,
             wherevnto
             this
             new
             ,
             or
             late
             revived
             Philosophie
             exposeth
             wits
             (
             yong
             especially
             )
             or
             addicted
             to
             curiositie
             ;
             so
             great
             ,
             as
             they
             cannot
             be
             prevented
             ,
             or
             resisted
             ,
             but
             onely
             by
             mindes
             throughly
             grounded
             in
             the
             orthodoxall
             faith
             .
             Hyperbolicall
             force
             ,
             or
             pretended
             vertue
             ,
             assigned
             by
             
             them
             to
             their
             medicines
             ,
             and
             the
             magnifiecence
             of
             the
             end
             proposed
             naturally
             inspires
             indefatigable
             alacritie
             in
             seeking
             or
             trying
             meanes
             possible
             to
             effect
             it
             .
             And
             curiositie
             of
             long
             and
             eager
             search
             ,
             not
             satisfied
             ,
             will
             at
             length
             be
             ready
             to
             claspe
             with
             practices
             superstitiously
             curious
             ,
             rather
             than
             fayle
             .
             Such
             of
             their
             principles
             ,
             as
             are
             approueable
             ,
             perhaps
             more
             to
             be
             esteemed
             ,
             than
             the
             received
             maxim●s
             of
             common
             Philosophy
             ,
             or
             Physicke
             ;
             are
             so
             interlaced
             with
             other
             stuffe
             ,
             or
             intimation
             of
             more
             hidden
             secresies
             ,
             that
             they
             may
             seeme
             layd
             but
             as
             baytes
             to
             draw
             youths
             to
             an
             implicit
             beliefe
             of
             their
             high
             mysteries
             ,
             alwayes
             cloathed
             with
             a
             colour
             of
             Religion
             ,
             as
             if
             they
             were
             the
             onely
             men
             ,
             which
             vnderstood
             the
             grand
             mystery
             of
             the
             creation
             ,
             and
             the
             precise
             manner
             of
             the
             resurrection
             .
             I
             should
             not
             much
             digresse
             ,
             though
             I
             should
             enlarge
             this
             caveat
             ,
             intended
             onely
             for
             young
             Students
             ,
             lest
             they
             should
             be
             deceived
             through
             vaine
             Philosophy
             .
             Even
             in
             *
             Dorney
             (
             though
             he
             write
             more
             Christian-like
             than
             his
             Maister
             )
             there
             appeares
             some
             spice
             of
             that
             spirit
             of
             pride
             ,
             which
             first
             sublimated
             Physicke
             into
             Magicke
             .
             It
             contents
             him
             not
             ,
             that
             the
             matter
             of
             his
             medicines
             should
             be
             reputed
             truely
             celestiall
             ;
             but
             his
             doctrine
             must
             be
             enstyled
             heavenly
             ;
             he
             and
             his
             followers
             must
             be
             wisedomes
             children
             ;
             their
             controvenaries
             sonnes
             of
             folly
             ,
             the
             brood
             of
             darknesse
             .
          
        
         
           
           
             CHAPTER
             XX.
             
          
           
             
               Of
               the
               speciall
               nutriment
               which
               the
               Poetrie
               of
               auncient
               times
               did
               afford
               to
               the
               forementioned
               seedes
               of
               Idolatrie
               ,
               with
               some
               other
               particular
               allurements
               to
               delightfull
               superstition
               .
               That
               the
               same
               nutriment
               which
               feedes
               superstition
               ,
               being
               rightly
               prepared
               ,
               may
               nourish
               devotion
               .
            
          
           
             1.
             
             HE
             that
             is
             a
             Poet
             by
             nature
             ,
             or
             an
             habituall
             practitioner
             in
             the
             Art
             of
             Poetry
             ,
             hath
             his
             wits
             alwayes
             tuned
             to
             such
             an
             high
             key
             or
             straine
             ,
             as
             ordinary
             wits
             cannot
             reach
             ,
             vnlesse
             they
             be
             thereto
             intended
             or
             stretched
             by
             the
             actuall
             impulsions
             of
             externalls
             much
             affected
             ,
             or
             some
             occasioned
             fervēcy
             of
             desires
             .
             Fervency
             of
             desires
             though
             lodged
             in
             muddie
             breasts
             ,
             not
             seasoned
             with
             a
             drop
             of
             Helicon
             ,
             will
             intertaine
             bruit
             or
             inanimate
             creatures
             with
             such
             speech
             ,
             &
             gestures
             ,
             as
             if
             the
             one
             had
             reason
             ,
             or
             the
             other
             sence
             .
             Oft
             doth
             extremitie
             of
             heate
             impell
             day-labourers
             ,
             or
             feare
             of
             raine
             the
             husbandman
             to
             intreat
             the
             winde
             ,
             as
             if
             it
             could
             heare
             as
             well
             as
             it
             is
             heard
             ;
             
               Blow
               wind
               ,
               Gentle
               winde
               blow
               ,
               &c.
               
            
             Many
             out
             of
             deepe
             and
             inveterate
             discontent
             ,
             will
             vent
             their
             curses
             in
             Poeticall
             fury
             ,
             though
             in
             rustique
             phrase
             ,
             against
             the
             place
             ,
             wherein
             deserved
             mischiefe
             hath
             befallen
             them
             .
             Others
             out
             of
             the
             fullnesse
             of
             loue
             ,
             courteous
             nature
             ,
             or
             affectionate
             complement
             ,
             will
             kisse
             the
             ground
             ,
             from
             which
             they
             haue
             received
             extraordinary
             good
             .
             As
             Charles
             the
             fift
             after
             he
             had
             resigned
             the
             Empire
             ,
             and
             bid
             the
             warres
             farewell
             ,
             bestowed
             
             his
             
               osc●lum
               Pacis
            
             vpon
             the
             Spanish
             earth
             ,
             whereto
             in
             liew
             of
             all
             benefits
             hence
             received
             ,
             he
             solemnely
             bequeathed
             the
             residue
             of
             his
             retired
             life
             ,
             &
             his
             wea●ied
             limbes
             ,
             when
             death
             should
             take
             them
             .
             And
             Mariners
             after
             a
             tedious
             and
             dangerous
             voyage
             ,
             will
             salute
             the
             shore
             with
             complement
             very
             suspicious
             to
             be
             daily
             practised
             by
             inhabitants
             .
             True
             imitation
             of
             affection
             ,
             whilest
             it
             vents
             its
             fullnesse
             ,
             is
             the
             best
             artificiall
             motiue
             to
             breede
             or
             stirre
             affection
             in
             our
             auditors
             ,
             or
             spectators
             .
             From
             imitation
             of
             mens
             speeches
             ,
             and
             gestures
             in
             like
             exigences
             of
             affection
             ,
             or
             plunges
             of
             vehement
             disires
             came
             Prosopopeia's
             first
             in
             request
             amongst
             Rhetoricians
             ;
             a
             forme
             of
             speech
             very
             effectuall
             ,
             and
             approueable
             in
             its
             right
             subiect
             ,
             the
             circumstance
             of
             time
             and
             place
             duely
             observed
             .
             But
             the
             frequent
             vse
             of
             it
             in
             Panegyricall
             Orations
             about
             Martyrs
             graues
             ,
             did
             first
             occasion
             that
             grosse
             Idolatrie
             of
             invocation
             of
             Saints
             ;
             although
             it
             came
             not
             till
             long
             after
             by
             degrees
             insensible
             (
             as
             it
             were
             an
             huge
             cesterne
             filling
             by
             continuall
             droppings
             )
             to
             that
             height
             ,
             wherewith
             it
             so
             swelled
             in
             the
             Romish
             Church
             ,
             as
             it
             had
             almost
             overflowne
             the
             whole
             world
             besides
             .
             Yet
             as
             these
             Panegyricks
             were
             auncient
             :
             so
             the
             first
             beginning
             of
             Prosopopeia's
             might
             as
             easily
             occasion
             the
             Heathen
             to
             mistake
             Christian
             devotions
             as
             the
             vnseasonable
             imitation
             of
             their
             first
             vse
             ,
             did
             seduce
             Christians
             afterwards
             to
             an
             heathenish
             conceit
             of
             deceased
             Martyrs
             .
             So
             short
             had
             the
             vsuall
             passage
             from
             these
             figuratiue
             and
             affectionate
             exclamations
             to
             idolatrous
             invocation
             of
             men
             departed
             beene
             :
             That
             the
             heathen
             either
             out
             of
             their
             own
             experience
             ,
             that
             such
             Prosopopeia's
             were
             introductions
             to
             Deifications
             of
             
             men
             deceased
             ,
             or
             from
             some
             reliques
             of
             their
             first
             leaders
             dispositions
             propagated
             vnto
             them
             ,
             did
             dig
             the
             bodies
             of
             noble
             Martyrs
             out
             of
             their
             graues
             ,
             throwing
             others
             after
             torture
             into
             the
             sea
             ,
             as
             fearing
             lest
             their
             Encomiasts
             should
             adore
             and
             worship
             them
             after
             the
             same
             maner
             they
             themselves
             did
             their
             grand
             Patrons
             ,
             great
             benefactors
             ,
             or
             Heroicks
             ,
             whom
             breath
             of
             flatery
             ,
             (
             as
             the
             next
             discourse
             sheweth
             )
             sought
             of
             dead
             men
             to
             make
             living
             gods
             .
          
           
             2.
             
             These
             exclamations
             were
             more
             rifely
             ,
             more
             daungerous
             in
             Poets
             ,
             than
             in
             Orators
             ,
             or
             such
             as
             vsed
             them
             not
             but
             vpon
             externall
             impulsion
             ,
             and
             in
             a
             manner
             against
             their
             wills
             .
             As
             are
             the
             Poets
             names
             ,
             so
             is
             their
             nature
             :
             Makers
             they
             are
             ,
             and
             herein
             they
             imitate
             the
             maker
             of
             all
             things
             ,
             that
             they
             call
             things
             that
             are
             not
             ,
             as
             if
             they
             were
             ,
             and
             striue
             to
             infuse
             the
             spirit
             of
             life
             and
             motion
             into
             every
             subiect
             they
             take
             in
             hand
             ;
             as
             they
             faine
             Pygmalion
             did
             into
             his
             Image
             .
             So
             womanish
             are
             we
             all
             ,
             that
             are
             borne
             of
             women
             ;
             that
             our
             delightfull
             and
             choice
             conceites
             desire
             alwayes
             to
             haue
             their
             pictures
             drawe
             in
             seemely
             luster
             and
             proportion
             ,
             and
             we
             solace
             out
             internall
             fancies
             with
             looking
             on
             these
             outward
             Images
             ;
             as
             Gentlewomen
             doe
             themselves
             by
             gazing
             on
             their
             owne
             faces
             represented
             vnto
             them
             in
             a
             favorable
             glasse
             .
             Of
             thoughts
             or
             fancies
             ,
             the
             Poet
             is
             the
             onely
             picturer
             .
             Such
             amongst
             the
             Heathen
             as
             had
             the
             right
             tricke
             of
             this
             art
             ,
             would
             alwaies
             either
             invest
             their
             matter
             with
             the
             shape
             ,
             or
             grace
             it
             with
             the
             presence
             of
             some
             goddesse
             ;
             nor
             matter
             nor
             manner
             of
             speech
             ordinary
             ,
             or
             meerely
             humane
             could
             content
             them
             .
             From
             this
             strong
             bent
             of
             affection
             ,
             ioyning
             with
             the
             high
             straine
             of
             speech
             ,
             or
             invention
             
             peculiar
             to
             Poets
             ,
             did
             their
             fervent
             wishes
             or
             eiaculations
             hitte
             that
             point
             in
             a
             moment
             ,
             whereto
             others
             affectionate
             exclamations
             or
             Rhetoricall
             Prosopopeia's
             did
             rather
             slide
             than
             flie
             .
             The
             winde
             whiles
             it
             is
             apprehended
             as
             a
             messenger
             of
             loue
             ,
             is
             placed
             aboue
             his
             ranke
             :
             
               
               Daphni
               ferat
               tibi
               ventus
               ad
               aures
               !
            
             So
             is
             the
             Aire
             made
             by
             another
             Poet
             in
             a
             manner
             joynt
             sharer
             with
             God
             in
             invocations
             for
             revenge
             :
             
               
                 
                 Audiat
                 haec
                 Aether
                 ,
                 quique
                 est
                 Deus
                 vltor
                 in
                 illo
                 .
              
            
             
               
                 O
                 Heavens
                 ,
                 O
                 God
                 heare
                 this
                 ,
              
               
                 Who
                 in
                 the
                 Heavens
                 Avenger
                 is
                 .
              
            
             These
             artificiall
             formes
             of
             speech
             ,
             by
             processe
             of
             time
             and
             opportunitie
             ,
             became
             patternes
             of
             practise
             in
             earnest
             vnto
             others
             ;
             and
             liuelesse
             creatures
             ,
             to
             whom
             such
             prayers
             or
             wishes
             were
             thus
             by
             way
             of
             Poeticall
             complement
             tendered
             ,
             did
             sometimes
             encroach
             vpon
             the
             expresse
             titles
             of
             God
             ,
             to
             whom
             invocation
             is
             onely
             due
             .
             
               
                 Somne
                 quies
                 rerum
                 ,
                 placidissime
                 somne
                 Deorum
                 ,
              
               
                 Pax
                 animi
                 ,
                 quem
                 cura
                 fugit
                 ,
                 tu
                 pectora
                 duris
              
               
                 Fessa
                 ministerijs
                 mulces
                 ,
                 reparasque
                 labori
                 .
              
            
             
               
                 O
                 sleepe
                 the
                 sweetest
                 of
                 all
                 Gods
                 ,
              
               
                 that
                 giuest
                 all
                 things
                 rest
                 ;
              
               
                 The
                 peace
                 of
                 mind
                 ,
                 that
                 scarrs
                 all
                 cares
                 ,
              
               
                 with
                 labour
                 hard
                 opprest
                 ;
              
               
                 Our
                 bodies
                 thou
                 dost
                 recreate
                 ,
              
               
                 and
                 with
                 new
                 strength
                 invest
                 .
              
            
             
             Another
             Heroicall
             Poet
             makes
             the
             Princesse
             (
             which
             had
             exposed
             her
             husband
             to
             the
             sword
             by
             instigating
             him
             to
             recover
             his
             right
             by
             it
             )
             present
             her
             supplications
             to
             dumbe
             creatures
             ,
             whilest
             shee
             sought
             her
             husbands
             corps
             by
             night
             amongst
             the
             slaine
             in
             such
             a
             stile
             ,
             as
             were
             enough
             to
             cast
             a
             musing
             Reader
             into
             a
             waking
             dreame
             or
             imagination
             ,
             that
             the
             walls
             ,
             the
             houses
             ,
             the
             very
             soile
             whereon
             shee
             trod
             ,
             had
             beene
             animated
             with
             some
             peculiar
             Genius
             ,
             capable
             of
             friendship
             and
             foehood
             :
             
               
                 Horruit
                 Argia
                 ,
                 dextrasque
                 ad
                 moenia
                 tendens
                 ,
              
               
                 Vrbs
                 optata
                 prius
                 :
                 nunc
                 tecta
                 hostilia
                 Thebe
                 :
              
               
                 Si
                 tamen
                 illoesas
                 reddis
                 mihi
                 coniugis
                 vmbras
              
               
                 Nunc
                 quoque
                 dulce
                 solum
                 *
                 .
              
            
             
               
                 With
                 griefe
                 o'regrowne
                 to
                 Theban-walls
                 her
                 suppliant
                 hands
                 shee
                 bends
                 ,
              
               
                 Oh
                 Cittie
                 late
                 too
                 dearly
                 lou'd
                 (
                 since
                 loue
                 in
                 sorrow
                 ends
                 )
              
               
                 Now
                 hostile
                 Thebes
                 :
                 yet
                 so
                 thou
                 willest
                 my
                 Consorts
                 Corps
                 restore
                 ,
              
               
                 Still
                 shalt
                 thou
                 be
                 ,
                 a
                 Soile
                 to
                 me
                 ,
                 as
                 deare
                 as
                 heretofore
                 .
              
            
             These
             ,
             or
             the
             like
             speeches
             of
             heathen
             Poets
             ,
             if
             by
             Christians
             they
             may
             not
             be
             vttered
             without
             reproofe
             ;
             Lactantius
             his
             censure
             of
             Tullie
             for
             his
             too
             lavish
             Rhetoricall
             Prosopopeia
             made
             vnto
             Philosophie
             ,
             shall
             saue
             me
             a
             labour
             .
             *
             
               O
               Philosophie
               ,
               the
               guide
               of
               life
               ,
               the
               searcher
               out
               of
               vertue
               ,
               the
               banisher
               of
               vice
               ,
               without
               thee
               not
               onely
               wee
               thy
               followers
               should
               be
               no
               bodies
               :
               but
               even
               the
               life
               of
               mankinde
               could
               be
               nothing
               worth
               ,
               for
               thou
               hast
               beene
               the
               Foundresse
               of
               Lawes
               ,
               the
               Mistresse
               of
               manners
               and
               discipline
               .
               
               As
               if
               forsooth
               (
               saith
               this
               Author
               )
               Philosophie
               it selfe
               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
               haue
               rendered
               the
               like
               Rhetoricall
               thanks
               to
               his
               meate
               and
               drinke
               ;
               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
               bodie
               ,
               so
               is
               wisedome
               or
               true
               Philosophie
               of
               the
               soule
               .
            
          
           
             3.
             
             That
             the
             seminaries
             of
             Poetrie
             should
             be
             the
             chiefe
             nurses
             of
             Idolatry
             ,
             argues
             how
             apt
             the
             one
             is
             to
             bring
             forth
             the
             other
             ;
             or
             rather
             how
             both
             lay
             like
             twinnes
             in
             the
             wombe
             of
             the
             same
             vnpurified
             affection
             ,
             vsually
             begotten
             by
             one
             spirit
             .
             Woods
             and
             fountaines
             ,
             as
             every
             Schoole-boy
             knoweth
             ,
             were
             held
             chiefe
             mansions
             of
             the
             Muses
             ,
             to
             whose
             Courts
             the
             Poets
             resorted
             to
             doe
             their
             homage
             ,
             invoking
             their
             aide
             ,
             as
             the
             goddesses
             whom
             they
             most
             renowned
             ,
             hereto
             allured
             by
             the
             opportunitie
             of
             the
             place
             .
             The
             pleasant
             spectacle
             and
             sweete
             resounds
             ,
             which
             woods
             and
             shadie
             fountaines
             afford
             ,
             will
             sublimate
             illiterate
             spirits
             ,
             and
             tune
             or
             temper
             mindes
             ,
             otherwise
             scarce
             apt
             for
             any
             ,
             to
             retired
             contemplations
             .
             They
             are
             to
             every
             noise
             as
             an
             organized
             bodie
             to
             the
             soule
             or
             spirit
             ,
             which
             moues
             it
             :
             Gentle
             blasts
             diffused
             through
             them
             ,
             doe
             so
             well
             symbolize
             with
             the
             internall
             agitations
             of
             our
             mindes
             and
             spirits
             ,
             that
             when
             wee
             heare
             them
             ,
             we
             seeme
             desirous
             to
             vnderstand
             their
             language
             ,
             and
             learne
             some
             good
             lesson
             from
             them
             .
             And
             albeit
             
             they
             vtter
             not
             expresly
             what
             we
             conceiue
             ;
             yet
             to
             attentiue
             &
             composed
             thoughts
             ,
             they
             inspire
             a
             secret
             seede
             or
             fertilitie
             of
             invention
             ,
             especially
             sacred
             .
          
           
             4.
             
             But
             is
             ,
             or
             was
             the
             notion
             of
             the
             Deitie
             naturally
             more
             fresh
             and
             liuely
             in
             these
             seminaries
             of
             heathenish
             Poetry
             ,
             than
             in
             other
             places
             ?
             Yes
             ,
             every
             vnusuall
             place
             ,
             or
             spectacle
             ,
             whether
             remarkeably
             beautifull
             ,
             or
             gastly
             ,
             imprints
             a
             touch
             or
             apprehension
             of
             some
             latent
             invisible
             power
             ,
             as
             President
             of
             what
             we
             see
             .
             Seneca's
             observation
             to
             this
             purpose
             will
             open
             vnto
             vs
             one
             maine
             head
             or
             source
             of
             heathenish
             Idolatrie
             ,
             which
             well
             cleansed
             might
             adde
             fertilitie
             to
             Christian
             devotion
             .
             
               In
               vnoquoque
               virorum
               bonorum
               (
               quis
               deus
               incertum
               est
               )
               habitat
               deus
               .
            
             To
             proue
             this
             conclusion
             ,
             that
             God
             is
             neare
             vs
             ,
             even
             within
             vs
             ,
             thus
             he
             leads
             vs.
             *
             
               If
               thou
               light
               on
               a
               groue
               thicke
               set
               with
               trees
               of
               such
               vnusuall
               antiquitie
               and
               height
               ,
               as
               that
               they
               take
               away
               the
               sight
               of
               Heaven
               by
               the
               thicknesse
               of
               their
               branches
               ouer
               spreading
               one
               another
               :
               the
               height
               of
               the
               wood
               ,
               the
               solitarinesse
               of
               the
               place
               ,
               and
               the
               vncouthnesse
               of
               the
               close
               and
               continued
               shade
               in
               the
               open
               aire
               ,
               doe
               ioyntly
               represent
               a
               kinde
               of
               Heaven
               on
               earth
               ,
               and
               exhibit
               a
               proofe
               vnto
               thee
               of
               some
               divine
               power
               present
               .
               Or
               if
               thou
               chance
               to
               see
               a
               denne
               whose
               spatious
               concauitie
               hath
               not
               beene
               wrought
               by
               the
               hand-labour
               of
               men
               ,
               but
               by
               causes
               naturall
               ,
               which
               haue
               so
               deepely
               eaten
               out
               ,
               and
               consumed
               the
               stones
               ,
               that
               they
               haue
               left
               a
               hanging
               mountain
               to
               ouer
               spread
               it
               like
               a
               Canopie
               ,
               the
               sight
               likewise
               will
               affect
               the
               minde
               with
               some
               touch
               or
               apprehension
               of
               Religion
               .
               
               We
               adore
               the
               heads
               of
               great
               Rivers
               ,
               &c.
               
               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
             groues
             and
             fountaines
             ,
             as
             Seneca
             describes
             ,
             would
             nourish
             affection
             :
             so
             the
             affection
             naturally
             desirous
             to
             enlarge
             it selfe
             ,
             would
             ,
             with
             the
             helpe
             of
             these
             Spirits
             sleights
             and
             instigations
             ,
             incite
             the
             superstitious
             to
             make
             their
             groues
             more
             retired
             ,
             and
             sightly
             .
             Thus
             like
             cunning
             anglers
             they
             first
             baite
             the
             places
             ,
             and
             then
             fish
             them
             :
             and
             their
             appearance
             being
             most
             vsuall
             ,
             when
             mens
             mindes
             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
             delightfull
             soile
             ,
             and
             chiefe
             Patrons
             of
             these
             bewitching
             rites
             and
             customes
             ,
             they
             thought
             their
             best
             devotions
             were
             not
             too
             good
             .
          
           
             6.
             
             Throughout
             the
             story
             of
             the
             Iudges
             and
             Kinges
             of
             Israel
             ,
             we
             may
             obserue
             how
             groues
             were
             as
             the
             banquetting
             houses
             of
             false
             gods
             ;
             the
             trappes
             and
             ginnes
             of
             sacrilegious
             superstition
             .
             For
             this
             cause
             in
             all
             suppressions
             of
             Idolatrie
             ,
             the
             commission
             runnes
             joyntly
             for
             cutting
             downe
             groues
             ,
             and
             demolishing
             Altars
             .
             So
             God
             Deuteronomie
             the
             5.
             after
             commandement
             given
             to
             destroy
             the
             Amorites
             ,
             addeth
             this
             iniunction
             withall
             ;
             
               Ye
               shall
               overthrow
               their
               Altars
               ,
               and
               breake
               downe
               their
               pillars
               ;
               and
               ye
               shall
               cut
               downe
               their
               groues
               ,
               and
               burne
               their
               graven
               Images
               with
               fire
               .
            
             And
             vnto
             Gideon
             the
             first
             
             (
             in
             my
             remembrance
             )
             to
             whom
             this
             warrant
             was
             in
             particular
             directed
             ;
             
               Throw
               downe
               the
               Altar
               of
               Baal
               that
               thy
               Father
               hath
               made
               ;
               and
               cut
               downe
               the
               groue
               that
               is
               by
               it
               .
            
             Iudg.
             6.
             v.
             25.
             
             And
             Ezekiah
             ,
             whiles
             he
             remoued
             the
             high
             places
             ,
             and
             brake
             the
             Idolls
             ,
             cut
             downe
             the
             groues
             .
             2.
             
             King.
             18.
             v.
             4.
             
             The
             like
             did
             Iosias
             after
             him
             2.
             
             King.
             23.
             v.
             14.
             
             How
             availeable
             either
             this
             destruction
             of
             groues
             was
             to
             the
             extirpation
             ,
             or
             the
             cherishing
             of
             them
             to
             the
             growth
             and
             increase
             of
             Idolatrie
             ,
             the
             good
             successe
             of
             ●agello
             his
             like
             religious
             policie
             in
             winning
             the
             Lithu●nians
             (
             his
             stifly
             Idolatrous
             ,
             and
             strangely
             superstitious
             Country
             men
             )
             vnto
             Christian
             Religion
             ,
             may
             enforme
             vs.
             I
             relate
             the
             Story
             at
             large
             as
             I
             finde
             it
             ;
             because
             it
             conteines
             fresh
             and
             liuely
             experiments
             as
             well
             of
             this
             present
             ,
             as
             of
             diverse
             other
             observations
             in
             this
             Treatise
             .
             And
             no
             man
             will
             easily
             distrust
             auncient
             reports
             ,
             when
             he
             sees
             them
             parallele
             by
             moderne
             and
             neighbour
             examples
             .
             *
             
               The
               common
               sort
            
             (
             saith
             mine
             Author
             ,
             speaking
             of
             the
             Lithuanian
             about
             two
             hundred
             yeares
             agoe
             )
             
               was
               very
               stiffe
               ,
               and
               would
               hardly
               indure
               to
               be
               intreated
               to
               relinquish
               their
               Religiō
               ,
               being
               formerly
               accustomed
               to
               worship
               the
               fire
               for
               Go●
               and
               to
               adore
               the
               thunder
               and
               lightning
               with
               divine
               honor
               ,
               
               set
               groues
               or
               trees
               in
               common
               woods
               of
               vnusuall
               height
               ,
               had
               such
               authoritie
               from
               antiquitie
               for
               their
               sacred
               esteeme
               ;
               that
               to
               cut
               or
               burne
               them
               ,
               or
               offer
               them
               any
               violence
               ,
               was
               reputed
               a
               sacrilege
               so
               fearefull
               ,
               as
               would
               instantly
               provoke
               vengeance
               divine
               .
            
             But
             the
             woods
             and
             groues
             being
             at
             length
             cut
             downe
             and
             wasted
             ,
             without
             the
             destruction
             or
             harme
             of
             any
             imployed
             in
             this
             businesse
             ,
             they
             grew
             more
             tractable
             ,
             and
             (
             as
             if
             the
             woods
             had
             taught
             them
             obedience
             )
             began
             to
             beleeue
             the
             Kings
             authoritie
             and
             command
             ,
             becomming
             at
             length
             forward
             professors
             of
             Christian
             Religion
             .
          
           
             7.
             
             The
             like
             superstitious
             feare
             had
             Constantines
             resolution
             in
             reformation
             expelled
             out
             of
             the
             Aegyptians
             ,
             who
             would
             haue
             perswaded
             him
             ,
             that
             if
             he
             tooke
             their
             sacred
             ell
             or
             fathom
             out
             of
             Serapes
             Temple
             ,
             the
             River
             Nilus
             ,
             which
             was
             vnder
             this
             conceited
             Gods
             patronage
             ,
             would
             cease
             to
             flow
             .
             
               
                 —
                 At
                 ille
              
               
                 Labitur
                 ,
                 &
                 labetur
                 in
                 omne
                 volubilis
                 aenum
                 .
              
            
             But
             whether
             Angells
             had
             not
             graced
             these
             nurseries
             of
             devotion
             by
             their
             appearance
             vnto
             Gods
             servants
             in
             them
             (
             especially
             before
             the
             Law
             was
             given
             )
             is
             easilier
             questioned
             ,
             than
             determined
             .
             The
             generall
             observation
             of
             errors
             springing
             from
             ancient
             truths
             imperfectly
             related
             ,
             makes
             me
             suspect
             ,
             that
             the
             apparition
             of
             Angels
             ,
             or
             manifestation
             of
             Gods
             presence
             in
             like
             places
             vnto
             holy
             men
             ,
             and
             their
             demeanour
             vpon
             such
             manifestations
             ,
             was
             ,
             by
             preposterous
             imitation
             ,
             drawn
             to
             authorize
             the
             Idololatricall
             worship
             of
             such
             spirits
             ,
             as
             the
             heathen
             had
             seene
             in
             visible
             shape
             ;
             as
             
             also
             of
             the
             supersticious
             esteeme
             ,
             or
             reverence
             of
             the
             places
             themselues
             .
             For
             ,
             in
             Constantines
             time
             ,
             as
             Eusebius
             tells
             vs
             ,
             the
             Heathens
             had
             erected
             their
             Altars
             in
             the
             oaken
             groue
             of
             Mambree
             ,
             in
             which
             the
             three
             Angells
             appeared
             to
             Abraham
             .
          
           
             8.
             
             But
             whether
             Constantine
             though
             much
             offended
             with
             the
             Altar
             ,
             did
             with
             it
             destroy
             the
             groue
             ,
             is
             vncertaine
             .
             For
             albeit
             the
             title
             of
             the
             Chapter
             containing
             this
             story
             in
             our
             English
             Eusebius
             ,
             takes
             it
             as
             graunted
             ,
             that
             he
             did
             ;
             the
             text
             notwithstanding
             leaues
             it
             doubtfull
             ,
             if
             not
             more
             probable
             ,
             that
             he
             did
             not
             .
             Nor
             was
             it
             necessary
             he
             should
             in
             this
             case
             follow
             the
             example
             of
             Iosias
             or
             Ezekias
             ,
             having
             that
             libertie
             ,
             which
             they
             had
             not
             ,
             to
             build
             a
             Temple
             in
             the
             same
             place
             to
             the
             Lord
             ;
             vnto
             zealous
             devotion
             in
             whose
             service
             the
             groue
             might
             afford
             no
             lesse
             plenty
             of
             fuell
             ,
             than
             it
             had
             done
             to
             heathenish
             supersticion
             and
             Idolatry
             .
             For
             that
             which
             feedeth
             superstition
             through
             want
             of
             instruction
             onely
             ,
             or
             through
             licensed
             opportunities
             ,
             not
             naturally
             ,
             not
             of
             it selfe
             ,
             would
             proue
             best
             nutriment
             of
             true
             devotion
             to
             such
             as
             haue
             the
             spirit
             of
             grace
             ,
             or
             wisdome
             to
             disgest
             it
             ;
             especially
             if
             the
             practises
             which
             nourish
             superstition
             ,
             be
             controlled
             by
             plausible
             custome
             or
             authority
             .
             No
             affection
             more
             fertile
             of
             either
             than
             the
             Poeticall
             temper
             ,
             according
             as
             it
             is
             well
             or
             ill
             imployed
             .
             No
             place
             yeelds
             such
             opportunities
             for
             growth
             either
             of
             roote
             or
             branch
             ,
             as
             woods
             or
             groues
             ,
             or
             like
             shrowdes
             ,
             or
             receptacles
             of
             retired
             life
             :
             nor
             could
             the
             sight
             ,
             or
             solitary
             frequenting
             any
             of
             these
             ,
             haue
             nursed
             such
             strange
             superstition
             in
             the
             heathen
             ,
             but
             onely
             by
             suggesting
             a
             liuelier
             notion
             of
             the
             Godhead
             ,
             than
             vsuall
             obiects
             could
             occasion
             .
             And
             if
             other
             
             
             
             
             
             mens
             mindes
             be
             of
             the
             same
             constitution
             with
             mine
             ,
             our
             apprehensions
             of
             the
             true
             God
             as
             Creator
             ,
             haue
             a
             kinde
             of
             spring
             ,
             when
             he
             renewes
             the
             face
             of
             the
             earth
             .
             
               Praesentemque
               refert
               qu●elibet
               herba
               Deum
            
             .
             The
             suddain●
             growth
             of
             every
             grasse
             points
             out
             the
             place
             of
             his
             presence
             ;
             the
             varietie
             of
             flowers
             and
             h●●rbes
             ,
             suggest●
             a
             secret
             admiration
             of
             his
             inexpressible
             beautie
             .
             In
             this
             respect
             ,
             the
             frequency
             of
             Sermons
             seemes
             most
             necessary
             in
             Citties
             and
             great
             Townes
             ,
             that
             their
             Inhabitants
             ,
             who
             (
             as
             one
             wittily
             observeth
             )
             see
             for
             the
             most
             part
             but
             the
             workes
             of
             men
             ,
             may
             daily
             heare
             God
             speaking
             vnto
             them
             :
             whereas
             such
             as
             are
             conversant
             in
             the
             fields
             and
             woods
             ,
             continually
             contemplate
             the
             workes
             of
             God.
             And
             nothing
             naturally
             more
             apt
             to
             awaken
             our
             mindes
             ,
             and
             make
             them
             feele
             ,
             or
             see
             his
             operations
             ,
             than
             the
             growth
             of
             vegetables
             ,
             or
             the
             strange
             motions
             ,
             or
             instincts
             of
             creatures
             meerely
             sensitiue
             .
             The
             secret
             increase
             or
             fructification
             of
             vegetables
             ,
             without
             any
             inherent
             motion
             ,
             or
             motiue
             facultie
             ,
             and
             the
             experience
             of
             sensitiues
             ,
             accomplishing
             their
             ends
             more
             certainely
             without
             any
             sparkle
             of
             reason
             ,
             then
             man
             doth
             his
             by
             reasonable
             contriuance
             ,
             or
             artificiall
             policie
             ,
             moued
             some
             heathens
             to
             adore
             groues
             ,
             woods
             ,
             birds
             ,
             and
             sensitiue
             creatures
             almost
             of
             every
             kinde
             for
             gods
             ;
             who
             yet
             neither
             worshipped
             dead
             elements
             ,
             or
             liuing
             men
             .
             Dead
             elemēts
             they
             neglected
             ,
             because
             their
             qualities
             lesse
             resemble
             the
             operations
             of
             the
             liuing
             God
             ,
             with
             some
             notions
             of
             whose
             nature
             they
             were
             inspired
             .
             Liuing
             men
             they
             much
             admired
             not
             in
             that
             the
             cause
             of
             every
             actiō
             which
             they
             effect
             ,
             and
             the
             manner
             of
             bringing
             their
             ends
             about
             ,
             was
             too
             well
             knowne
             .
             They
             saw
             little
             (
             it
             seemeth
             )
             in
             
             their
             neighbours
             ,
             but
             what
             they
             knew
             to
             be
             in
             themselues
             ,
             whom
             they
             had
             no
             reason
             to
             take
             for
             gods
             :
             and
             if
             one
             should
             haue
             worshipped
             another
             ,
             perhaps
             the
             rest
             would
             haue
             called
             them
             fooles
             ,
             as
             birds
             ,
             or
             other
             creatures
             would
             haue
             done
             ,
             so
             they
             had
             knowne
             what
             worship
             meant
             :
             howbeit
             such
             men
             in
             every
             age
             as
             could
             either
             reveale
             secrets
             to
             come
             ,
             or
             bring
             things
             to
             passe
             beyond
             the
             observation
             or
             experience
             of
             former
             humane
             wits
             ,
             were
             even
             in
             their
             life
             accounted
             as
             gods
             ,
             or
             neare
             friends
             vnto
             some
             god
             .
          
           
             9.
             
             Others
             againe
             ,
             that
             would
             haue
             scorned
             to
             worship
             men
             ,
             or
             almost
             any
             other
             liue-creature
             ,
             otherwise
             then
             vpon
             these
             tearmes
             ,
             did
             adore
             the
             heads
             or
             first
             springs
             of
             *
             Rivers
             ,
             whose
             continuall
             motion
             to
             feede
             the
             streames
             that
             flow
             from
             them
             without
             any
             visible
             originall
             ,
             whence
             their
             owne
             store
             should
             be
             supplied
             ,
             is
             by
             nature
             (
             not
             stifled
             by
             art
             )
             a
             sufficient
             motiue
             to
             call
             the
             invisible
             Creator
             ,
             and
             fountaine
             of
             all
             things
             to
             mans
             remembrance
             .
             And
             some
             againe
             ,
             whom
             sight
             of
             ordinary
             fountaines
             did
             lesse
             affect
             ,
             were
             put
             in
             mind
             of
             some
             divine
             invisible
             cause
             ,
             or
             prime
             mouer
             ,
             by
             the
             annuall
             overflow
             of
             a
             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
             Seneca
             noteth
             in
             the
             Aegyptian
             husbandmen
             .
             
               
               
                 c
                 Nemo
                 Aratorum
                 in
                 Aegypto
                 Coelum
                 aspicit
                 .
              
               
                 No
                 Plowman
                 in
                 Aegypt
                 lookes
                 towardes
                 Heaven
                 .
              
            
             The
             like
             hath
             a
             Romane
             Poet
             :
             
               
                 *
                 Te
                 propter
                 nullos
                 Tellus
                 tua
                 postulat
                 imbres
                 ,
              
               
                 A●ida
                 nec
                 plu
                 vio
                 supplicat
                 herba
                 Iove
                 .
              
            
             
               
                 Aegyptian
                 earth
                 saue
                 Nilus
                 streames
                 no
                 water
                 knowes
                 ;
              
               
                 No
                 parched
                 grasse
                 ,
                 or
                 Ioue
                 ,
                 or
                 moistned
                 ayre
                 there
                 wo'es
                 .
              
            
             The
             soile
             being
             mellowed
             with
             this
             River
             ,
             seemed
             lesse
             beholden
             to
             heaven
             ,
             than
             Athens
             was
             ;
             where
             (
             as
             some
             collect
             )
             the
             art
             of
             tilling
             the
             ground
             was
             first
             invented
             amongst
             the
             Graecians
             .
             Albeit
             I
             rather
             thinke
             it
             was
             the
             drinesse
             of
             the
             soile
             ,
             wherein
             that
             famous
             Cittie
             stood
             ,
             which
             occasioned
             that
             Idololatricall
             embleme
             ,
             whence
             some
             haue
             taken
             occasion
             to
             coniecture
             ,
             that
             the
             art
             of
             tillage
             was
             first
             manifested
             there
             .
             
               Athenis
               vbi
               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
             halfe
             Christians
             or
             meere
             Pagans
             ,
             ranked
             by
             the
             auncient
             in
             the
             bed-rolle
             of
             heretickes
             ,
             haue
             held
             the
             Marigold
             ,
             and
             like
             flowers
             ,
             not
             vncapable
             of
             divine
             honour
             ,
             by
             reason
             of
             their
             liue-sympathie
             with
             the
             Sunne
             .
             The
             auncient
             Galles
             did
             offer
             sacrifice
             vnto
             the
             a
             Mistleto
             ,
             because
             
             the
             manner
             of
             its
             originall
             is
             without
             example
             in
             vegetables
             ,
             being
             caused
             (
             as
             they
             conceived
             )
             rather
             by
             secret
             celestiall
             influences
             ,
             than
             by
             any
             earthly
             or
             materiall
             propagation
             .
             So
             easily
             are
             mindes
             ,
             apt
             to
             admire
             things
             strange
             and
             vncouth
             ,
             drawne
             through
             curiositie
             of
             observation
             ,
             vnto
             superstitious
             and
             idololatricall
             performances
             .
             That
             in
             strange
             predictions
             we
             should
             apprehend
             the
             working
             of
             a
             divine
             wisedome
             ,
             which
             we
             apprehend
             not
             in
             our
             ordinary
             cogitatiōs
             ,
             though
             in
             them
             he
             alwayes
             worke
             ,
             falls
             out
             no
             otherwise
             ,
             than
             the
             like
             error
             in
             the
             common
             sort
             of
             heathen
             ,
             in
             whom
             trees
             of
             vnusuall
             height
             ,
             or
             like
             spectacles
             ,
             did
             raise
             an
             imaginatiō
             of
             Gods
             presence
             ,
             which
             sight
             of
             grasse
             ,
             of
             ordinary
             hearbes
             ,
             or
             lower
             shrubbes
             (
             though
             in
             the
             lowest
             of
             them
             he
             be
             continually
             present
             )
             could
             not
             prompt
             vnto
             their
             drowsie
             fantasies
             .
             As
             seldome
             are
             our
             imaginations
             so
             throughly
             awaked
             ,
             as
             to
             take
             expresse
             notice
             of
             Gods
             presence
             without
             strong
             pushes
             of
             vnusuall
             accidents
             ,
             or
             violent
             incursion
             of
             vnacquainted
             obiects·
             
               Much
               familiaritie
               breeds
               contempt
            
             of
             their
             persons
             ,
             whose
             presence
             ,
             were
             it
             rare
             and
             vncouth
             ,
             would
             beget
             admiration
             ,
             awe
             ,
             and
             reverence
             .
             This
             experiment
             so
             certaine
             in
             civill
             conversation
             ,
             that
             it
             is
             now
             growne
             into
             a
             Proverbe
             ,
             is
             rooted
             in
             that
             vndoubted
             Maxime
             in
             matters
             naturall
             :
             
               A
               consuetis
               nulla
               fit
               passio
            
             ,
             and
             it
             beares
             no
             better
             fruit
             in
             matters
             Theologicall
             .
             For
             albeit
             Gods
             presence
             be
             most
             intimate
             in
             our
             soules
             ,
             and
             his
             working
             in
             other
             creatures
             ,
             manifested
             vnto
             our
             eyes
             ;
             yet
             because
             this
             contact
             of
             his
             presence
             is
             perpetuall
             ,
             and
             the
             manifestation
             of
             his
             power
             continually
             obvious
             ,
             wee
             vsually
             haue
             no
             sence
             ,
             or
             feeling
             of
             the
             one
             or
             other
             ,
             
             vntill
             it
             touch
             vs
             after
             some
             vnusuall
             manner
             ;
             or
             open
             our
             eyes
             by
             presenting
             them
             with
             wonders
             .
             Howbeit
             whilest
             these
             are
             absent
             ,
             to
             shake
             of
             the
             slumber
             ,
             and
             to
             inapt
             vs
             ,
             that
             are
             Christs
             Ministers
             ,
             to
             be
             affected
             with
             Gods
             presence
             ;
             such
             abstraction
             of
             our selues
             from
             secular
             turbulencies
             ,
             as
             the
             Poets
             vsed
             ,
             would
             be
             much
             availeable
             .
             
               
                 
                 Carmina
                 secessum
                 scribentis
                 ,
                 &
                 otia
                 querunt
                 .
              
            
             
               
                 Good
                 verses
                 alwayes
                 doe
                 require
                 ,
              
               
                 A
                 vacant
                 minde
                 and
                 sweete
                 retire
                 .
              
            
             Another
             thought
             he
             alwaies
             lost
             himselfe
             in
             the
             great
             preasse
             at
             Rome
             ,
             without
             hope
             of
             finding
             himselfe
             ,
             till
             he
             and
             his
             wits
             met
             againe
             at
             his
             rurall
             home
             ;
             [
             *
             
               Mihi
               me
               reddentis
               agelli
            
             .
             ]
             And
             is
             it
             possible
             wee
             should
             not
             perceiue
             a
             great
             losse
             of
             Gods
             presence
             ,
             so
             long
             as
             we
             continue
             in
             places
             filled
             onely
             with
             the
             sound
             of
             secular
             contentions
             or
             debatements
             ?
             wherein
             the
             world
             and
             devill
             finde
             opportunitie
             to
             instampe
             their
             image
             vpon
             our
             soules
             ,
             preventing
             all
             impression
             of
             matters
             heavenly
             But
             when
             we
             come
             into
             solitary
             or
             vncouth
             places
             ,
             either
             deckt
             with
             natiue
             comelinesse
             and
             vnborrowed
             beautie
             ,
             or
             never
             soyled
             by
             secular
             commerce
             or
             frequency
             :
             the
             conceipt
             of
             God
             and
             his
             goodnesse
             gaines
             first
             possession
             of
             our
             vacant
             thoughts
             ,
             and
             ravisheth
             our
             mindes
             with
             the
             fragrancy
             of
             his
             presence
             .
             To
             haue
             some
             place
             of
             retire
             ,
             which
             hath
             beene
             witnesse
             of
             no
             thoughts
             but
             sacred
             ,
             is
             a
             great
             helpe
             vnto
             devotion
             ;
             the
             renewed
             sight
             ,
             or
             remembrance
             of
             every
             circumstance
             ,
             or
             locall
             
             adjunct
             ,
             occasions
             vs
             to
             resume
             our
             former
             cogitations
             without
             any
             curbe
             or
             impediment
             ;
             which
             in
             places
             ,
             wherein
             our
             mindes
             haue
             much
             runne
             on
             other
             matters
             ,
             we
             can
             hardly
             prosecute
             without
             interruption
             or
             mixture
             of
             worldly
             toyes
             .
          
           
             10.
             
             Would
             God
             it
             were
             free
             to
             make
             that
             harmelesse
             vse
             or
             application
             of
             these
             observations
             vnto
             others
             ,
             which
             I
             haue
             often
             made
             ,
             and
             hope
             to
             make
             each
             day
             more
             than
             other
             vnto
             my selfe
             .
             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
             haue
             no
             great
             cause
             to
             hope
             I
             shall
             ever
             see
             in
             this
             Land
             ,
             yet
             can
             I
             not
             deeme
             it
             a
             fruitlesse
             labour
             ,
             to
             powre
             forth
             my
             wishes
             in
             the
             worlds
             sight
             ,
             before
             Him
             ,
             who
             alone
             can
             doe
             all
             things
             .
             
               And
               what
               is
               thy
               servant
               ,
               O
               Lord
               ,
               could
               most
               desire
               to
               see
               ,
               or
               heare
               ,
               before
               he
               goe
               hence
               ,
               and
               be
               no
               more
               seene
               or
               heard
               amongst
               the
               sonnes
               of
               mortall
               men
               ?
               That
               thy
               Temples
               throughout
               this
               Land
               might
               be
               more
               secluse
               ,
               and
               the
               liues
               of
               thy
               Ministers
               more
               retired
               :
               That
               no
               action
               ,
               speech
               ,
               or
               gesture
               ,
               which
               beare
               the
               character
               of
               conversation
               secular
               ,
               or
               meerely
               civill
               ,
               should
               once
               so
               much
               as
               present
               it selfe
               to
               our
               sences
               ,
               whiles
               we
               approach
               thy
               dwellings
               :
               That
               in
               these
               short
               passages
               from
               our
               private
               lodgings
               to
               thy
               secluse
               and
               silent
               Courts
               ,
               we
               might
               perceiue
               as
               great
               an
               alteration
               in
               our
               behaviour
               ,
               and
               affections
               ,
               as
               if
               we
               had
               gone
               out
               of
               an
               old
               world
               into
               a
               new
               ,
               or
               travelled
               from
               one
               kingdome
               to
               another
               people
               .
            
          
           
             11.
             
             Had
             not
             those
             priviledges
             of
             retired
             life
             ,
             wherewith
             superstition
             had
             blest
             her
             children
             ,
             beene
             held
             
             too
             glorious
             by
             reformers
             of
             Religion
             ,
             for
             reformed
             devotion
             to
             enioy
             ;
             the
             ingenuous
             povertie
             of
             the
             English
             Cleargie
             ,
             might
             haue
             made
             the
             whole
             world
             rich
             in
             all
             manner
             of
             spirituall
             knowledge
             .
             The
             losse
             of
             Monasteriall
             possessions
             had
             beene
             light
             ,
             if
             as
             in
             temporall
             States
             ,
             the
             honour
             (
             with
             some
             competent
             portion
             of
             auncient
             inheritance
             )
             remaines
             entire
             vnto
             the
             next
             heire
             male
             ,
             while
             the
             greatest
             part
             of
             the
             Lands
             possessed
             by
             the
             father
             ,
             goes
             for
             dowrie
             vnto
             his
             daughters
             ;
             so
             that
             libertie
             of
             enioying
             themselues
             which
             had
             beene
             peculiar
             to
             them
             before
             all
             priviledges
             of
             secular
             Nobilitie
             ,
             which
             impaired
             them
             ,
             might
             haue
             beene
             reserved
             to
             the
             sonnes
             of
             Levi
             ,
             though
             but
             with
             some
             corners
             of
             their
             auncient
             retired
             mansions
             ,
             whose
             magnificēce
             had
             brought
             them
             vnto
             nothing
             .
             Retired
             life
             it selfe
             ,
             is
             such
             an
             hidden
             treasury
             ,
             as
             were
             it
             within
             kenne
             of
             possibilitie
             to
             be
             regained
             in
             these
             our
             dayes
             ,
             Ecclesiasticall
             dignities
             ,
             though
             offered
             gratis
             ,
             would
             without
             equivocation
             be
             freely
             refused
             ,
             even
             by
             such
             ,
             as
             best
             deserue
             them
             .
             He
             that
             now
             brings
             iron
             would
             bring
             brasse
             ,
             in
             stead
             of
             brasse
             we
             should
             haue
             silver
             ,
             in
             stead
             of
             silver
             gold
             ,
             towardes
             the
             rebuilding
             of
             Gods
             Temple
             ;
             or
             ,
             he
             that
             now
             scarce
             brings
             any
             quantitie
             of
             better
             mettall
             well
             refined
             to
             this
             good
             worke
             ,
             would
             bring
             Pearle
             ,
             Topas
             ,
             the
             Onyx
             and
             every
             precious
             stone
             in
             great
             abundance
             .
             But
             now
             ,
             through
             want
             of
             these
             sacred
             gardens
             ,
             which
             might
             haue
             beene
             stored
             with
             spirituall
             simples
             ,
             the
             infectious
             disease
             of
             these
             Atheisticall
             and
             sacrilegious
             times
             ,
             is
             become
             incurable
             in
             the
             Physicians
             themselues
             .
             Ambition
             ,
             even
             in
             Gods
             messengers
             over-groweth
             age
             ,
             and
             makes
             vs
             more
             vndiscreete
             
             and
             childish
             in
             the
             period
             of
             maturitie
             ,
             than
             we
             were
             in
             any
             part
             of
             our
             infancy
             .
             For
             few
             ,
             if
             any
             of
             vs
             ,
             or
             seldome
             ,
             if
             at
             any
             time
             of
             our
             childhood
             ,
             haue
             longed
             to
             put
             on
             our
             best
             apparrell
             towards
             bed-time
             .
             And
             yet
             what
             trickes
             and
             devises
             ,
             over
             and
             aboue
             all
             that
             Machiavill
             hath
             meditated
             ,
             doe
             we
             put
             in
             practise
             ,
             rather
             to
             over-burden
             ,
             than
             invest
             our
             soules
             with
             titles
             of
             dignitie
             and
             honour
             ;
             whilest
             our
             winding
             sheetes
             doe
             expect
             vs
             ,
             as
             having
             one
             foote
             in
             the
             graue
             ;
             within
             whose
             territories
             ,
             Plowmen
             are
             full
             compeeres
             to
             Kings
             ;
             where
             the
             spade
             may
             chalenge
             precedence
             of
             the
             scepter
             ;
             where
             the
             miter
             may
             not
             contest
             with
             the
             mathooke
             .
          
        
         
           
             CHAPTER
             XXI
             .
          
           
             
               Of
               Idolatrie
               occasioned
               from
               inordinate
               affection
               towardes
               Friends
               deceased
               ,
               or
               ceremonious
               solemnities
               at
               Funeralls
               .
            
          
           
             1.
             
             THe
             implanted
             notion
             of
             the
             God-head
             ,
             which
             with
             diversitie
             of
             affections
             ,
             hath
             its
             spring
             and
             fall
             ,
             was
             in
             some
             Heathens
             so
             buried
             ;
             that
             nothing
             but
             sorrow
             for
             friends
             departed
             ,
             or
             affection
             towards
             publique
             benefactors
             ,
             could
             reviue
             it
             .
             Such
             were
             the
             *
             Augilae
             ,
             a
             people
             of
             Africke
             ,
             which
             had
             no
             gods
             besides
             the
             ghosts
             of
             men
             deceased
             .
             Their
             error
             ,
             though
             grosse
             ,
             was
             linked
             in
             a
             double
             chaine
             of
             truth
             :
             the
             one
             ,
             that
             soules
             of
             men
             deceased
             ,
             did
             not
             altogether
             
             cease
             to
             be
             :
             the
             other
             ,
             that
             the
             things
             which
             are
             seene
             were
             ordered
             and
             governed
             by
             vnseene
             powers
             ;
             yet
             loath
             they
             were
             to
             beleeue
             any
             thing
             ,
             which
             in
             some
             sort
             they
             had
             not
             seene
             ,
             or
             perceived
             by
             some
             sense
             .
             Hence
             did
             their
             generall
             notion
             miscarry
             in
             the
             descent
             vnto
             particulars
             ,
             prostrating
             it selfe
             before
             sepulchers
             filled
             with
             dead
             bones
             ,
             and
             consulting
             soules
             departed
             .
             Though
             not
             in
             the
             negatiue
             ,
             yet
             in
             the
             affirmatiue
             part
             of
             these
             mens
             verdit
             concerning
             the
             gods
             ,
             most
             Heathens
             vpon
             occasions
             did
             concurre
             .
             The
             superstition
             might
             easily
             be
             either
             bred
             or
             fed
             from
             an
             opinion
             so
             probable
             to
             most
             in
             speculation
             ,
             as
             opportunitie
             would
             easily
             draw
             all
             to
             the
             practice
             .
             The
             *
             grand
             Censurer
             ,
             while
             he
             denies
             ;
             
               Deceased
               auncestors
               to
               be
               any
               whit
               affected
               with
               the
               weale
               ,
               or
               misery
               of
               posteritie
               ,
            
             implies
             this
             to
             haue
             beene
             a
             received
             opinion
             before
             his
             time
             ,
             for
             such
             ,
             for
             the
             most
             part
             ,
             he
             either
             refutes
             ,
             or
             refines
             .
             This
             principle
             being
             once
             setled
             in
             mens
             mindes
             ;
             strong
             impulsions
             either
             of
             hope
             or
             feare
             ,
             would
             extort
             such
             prayers
             and
             supplications
             to
             friends
             ,
             or
             auncestors
             departed
             ,
             as
             vpon
             like
             occasions
             should
             haue
             beene
             tendered
             to
             them
             living
             .
             And
             the
             supplicants
             ,
             not
             knowing
             any
             set
             meanes
             of
             procuring
             audience
             before
             patrons
             now
             absent
             and
             out
             of
             sight
             ,
             would
             try
             all
             they
             had
             knowne
             in
             like
             cases
             practised
             by
             others
             ,
             or
             could
             invent
             themselues
             .
             Sacriaces
             amongst
             other
             meanes
             ,
             were
             as
             the
             common
             lure
             to
             wooe
             ghosts
             or
             spirits
             vnto
             familiar
             conference
             ,
             or
             (
             at
             least
             )
             to
             take
             notice
             of
             suits
             exhibited
             ,
             and
             to
             manifest
             their
             answers
             by
             the
             effect
             .
             Thus
             *
             Alexander
             ,
             
             though
             a
             Prince
             of
             Aristotles
             instructing
             ,
             being
             now
             bound
             for
             Asia
             ,
             offered
             sacrifice
             to
             Protesilaus
             vpon
             his
             Tombe
             ,
             with
             supplication
             for
             better
             successe
             ,
             then
             he
             ,
             to
             whom
             he
             offered
             sacrifice
             had
             there
             found
             ;
             being
             slaine
             in
             the
             Troian
             warre
             .
             Did
             the
             great
             Monarch
             (
             as
             we
             may
             conjecture
             )
             thinke
             that
             the
             soule
             of
             this
             
               Grecian
               Worthy
            
             ,
             not
             pacified
             with
             such
             offerings
             ,
             would
             envy
             better
             successe
             vnto
             his
             successors
             of
             Greece
             ?
             or
             did
             he
             rather
             hope
             ,
             that
             Protesilaus
             ,
             by
             resolute
             adventure
             ,
             and
             vntimely
             death
             ,
             had
             merited
             a
             warrant
             from
             the
             gods
             to
             grant
             safe
             conduct
             vnto
             Graecian
             Nobles
             ,
             that
             vpon
             just
             quarrells
             invaded
             Asia
             ?
             For
             the
             reason
             ,
             why
             Alexander
             should
             sacrifice
             to
             him
             before
             any
             other
             ,
             was
             in
             that
             he
             of
             all
             the
             Grecian
             Captaines
             ,
             had
             set
             first
             foote
             in
             Asia
             ;
             as
             if
             by
             death
             he
             had
             taken
             possession
             of
             Protectorship
             over
             his
             Country-men
             in
             like
             expeditions
             .
             But
             whatsoever
             motiue
             Alexander
             had
             to
             this
             Idolatrie
             ,
             from
             that
             generall
             improument
             of
             mens
             esteeme
             of
             others
             worth
             ,
             and
             vertue
             absent
             ,
             in
             respect
             of
             them
             present
             ,
             many
             nations
             were
             prone
             to
             adore
             them
             as
             gods
             after
             death
             ,
             whom
             they
             honoured
             and
             reverenced
             aboue
             others
             ,
             yet
             with
             humane
             honour
             onely
             ,
             whiles
             they
             liued
             .
             From
             this
             observance
             amongst
             the
             Grecians
             ,
             *
             Callisthenes
             ingenuously
             and
             wittily
             refutes
             Anaxarchus
             ,
             perswading
             the
             Macedonians
             to
             giue
             divine
             honour
             to
             Alexander
             ,
             ready
             enough
             to
             receiue
             it
             before
             his
             death
             .
             
               Whatsoever
               the
               Barbarians
               may
               practise
            
             (
             faith
             this
             Grecian
             Philosopher
             )
             
               Greece
               (
               I
               know
               )
               hath
               no
               such
               custome
               ,
               nor
               did
               our
               Auncestors
               worship
               Hercules
               as
               a
               god
               ,
               so
               long
               as
               he
               conversed
               among
               them
               in
               humane
               shape
               ,
               nor
               after
               his
               death
               vntill
               the
               Delphicke
               Oracle
               had
               so
               appointed
               .
               
               Anaxarchus
            
             on
             the
             contrary
             ,
             thought
             it
             a
             great
             Indecorum
             ,
             not
             to
             giue
             that
             honor
             to
             the
             Emperour
             whiles
             he
             liued
             ,
             which
             he
             doubted
             not
             ,
             would
             by
             publique
             consent
             be
             designed
             vnto
             him
             after
             death
             .
             The
             like
             Parasiticall
             humor
             of
             the
             T●asians
             ,
             a
             people
             of
             Greece
             ,
             had
             travailed
             before
             of
             like
             Idolatrie
             ,
             but
             brought
             forth
             onely
             a
             memorable
             j●st
             in
             that
             wise
             King
             *
             Agesilaus
             ,
             vnto
             whom
             such
             proffered
             service
             smelled
             too
             rankly
             of
             base
             flattery
             
               My
               masters
            
             (
             quoth
             he
             )
             
               hath
               your
               Cittie
               the
               authoritie
               ,
               or
               art
               of
               making
               gods
               ?
               If
               it
               haue
               I
               pray
               let
               vs
               see
               what
               manner
               of
               gods
               you
               can
               make
               your selues
               ;
               and
               then
               perhappes
               I
               shall
               be
               content
               to
               be
               a
               god
               of
               your
               making
               .
            
          
           
             2.
             
             The
             Platonicall
             opinion
             of
             the
             soules
             inlargement
             in
             her
             principall
             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
             vnto
             this
             doctrine
             ,
             men
             might
             thinke
             ,
             that
             they
             who
             by
             their
             wit
             (
             especially
             )
             had
             done
             much
             good
             whiles
             they
             liued
             in
             the
             bodie
             ,
             would
             be
             able
             to
             doe
             much
             more
             after
             their
             dissolution
             .
             So
             *
             Herod
             thought
             
               Iohn
               Baptist
            
             had
             brought
             more
             skill
             out
             of
             that
             world
             ,
             wherevnto
             he
             had
             sent
             his
             soule
             before
             the
             naturall
             time
             of
             her
             departure
             ,
             then
             in
             his
             first
             life
             he
             had
             beene
             capable
             of
             ;
             for
             Iohn
             in
             his
             life
             time
             wrought
             no
             miracles
             .
             Not
             onely
             the
             commonly
             conceived
             dignitie
             of
             the
             soule
             separated
             from
             the
             body
             ,
             but
             the
             time
             or
             manner
             of
             its
             separation
             ,
             did
             much
             instigate
             mindes
             ,
             otherwise
             that
             way
             bent
             ,
             to
             grosse
             superstition
             and
             Idolatrie
             .
             The
             Magicians
             
             that
             liued
             at
             Athens
             when
             a
             Plato
             died
             ,
             offered
             sacrifice
             to
             his
             soule
             ,
             supposing
             him
             to
             haue
             beene
             more
             than
             man
             ,
             because
             he
             died
             on
             his
             birth-day
             ,
             having
             fulfilled
             the
             most
             perfect
             number
             in
             his
             course
             of
             life
             ,
             whose
             length
             was
             iust
             fourescore
             yeares
             and
             one
             .
             But
             to
             this
             particular
             superstition
             ,
             the
             causes
             mentioned
             in
             the
             eighteenth
             Chapter
             ,
             had
             their
             ioynt
             concurrence
             .
             Quirinus
             and
             b
             Romulus
             (
             whether
             two
             or
             one
             )
             were
             in
             Tullies
             judgement
             rightly
             reputed
             Gods
             after
             death
             ,
             because
             good
             men
             whilest
             they
             liued
             ,
             and
             (
             as
             it
             seemes
             he
             thought
             )
             no
             way
             disenabled
             for
             doing
             good
             still
             ,
             in
             as
             much
             as
             they
             enioyed
             eternitie
             in
             their
             soules
             .
             And
             c
             Trismegist
             catechizing
             his
             sonne
             in
             the
             Egyptian
             Art
             of
             making
             gods
             ,
             tells
             him
             his
             grand-father
             ,
             (
             who
             was
             the
             first
             inventor
             of
             Physicke
             )
             being
             gone
             to
             heaven
             in
             soule
             ,
             or
             (
             to
             vse
             his
             phrase
             )
             according
             to
             his
             
               better
               man
            
             ,
             did
             still
             worke
             all
             those
             cures
             by
             his
             secret
             power
             ,
             which
             before
             he
             wrought
             by
             art
             ;
             the
             onely
             place
             where
             this
             divine
             soule
             would
             be
             spoken
             with
             ,
             was
             the
             Temple
             ,
             wherein
             his
             
               mundane
               man
            
             ,
             or
             bodie
             lay
             entombed
             ;
             wherein
             likewise
             he
             had
             an
             Idoll
             
             or
             Image
             ,
             as
             every
             other
             Egyptian
             Temple
             had
             ,
             vnto
             which
             by
             Exorcismes
             or
             Invocation
             ,
             they
             wedded
             either
             spirits
             or
             soules
             of
             men
             ,
             after
             they
             had
             relinquished
             their
             owne
             bodies
             .
             By
             this
             art
             were
             most
             Egyptian
             gods
             procreated
             ,
             vntill
             error
             by
             Gods
             iust
             iudgement
             did
             reciprocate
             ;
             and
             idolatry
             ascend
             from
             beasts
             to
             men
             ,
             from
             whom
             it
             first
             descended
             .
             For
             in
             processe
             of
             time
             ,
             the
             hurtfull
             or
             profitable
             beasts
             ,
             which
             Princes
             had
             cōsecrated
             ,
             were
             adored
             as
             Trismegists
             father
             had
             beene
             ,
             and
             the
             Princes
             likewise
             ,
             which
             had
             consecrated
             them
             ,
             were
             coadored
             in
             their
             images
             .
             The
             manner
             of
             this
             last
             errors
             intrusion
             ,
             as
             *
             Vives
             hath
             well
             observed
             out
             of
             Diodorus
             ,
             descended
             (
             in
             part
             at
             least
             )
             from
             the
             devises
             or
             emblemes
             ,
             which
             Princes
             bare
             in
             their
             Shields
             or
             Crests
             .
             Some
             best
             liking
             dogs
             ,
             others
             ,
             
               Lyons
               ,
               Wolues
            
             ,
             or
             Cats
             ;
             every
             one
             as
             sympathie
             of
             nature
             ,
             fancie
             ,
             or
             chance
             misled
             them
             .
             The
             solemnitie
             vsed
             at
             their
             consecration
             (
             that
             is
             whilest
             they
             were
             taken
             for
             armes
             )
             being
             great
             ,
             did
             taint
             the
             spectators
             mindes
             with
             superstitious
             fancies
             .
             And
             vnto
             minds
             thus
             tainted
             ,
             their
             liuelesse
             pictures
             ,
             being
             borne
             as
             crests
             or
             ensignes
             ,
             were
             reputed
             for
             no
             bystanders
             ,
             but
             for
             authors
             or
             coadjutors
             ,
             whether
             of
             vict●tious
             successe
             in
             wars
             ,
             or
             of
             prosperous
             events
             in
             peace
             .
             The
             Princes
             afterwards
             fell
             in
             loue
             with
             the
             names
             of
             the
             beasts
             ,
             &
             propagated
             the
             incestuous
             title
             vnto
             Cities
             .
             This
             speedie
             transportation
             of
             affectionate
             mindes
             from
             curious
             ceremony
             or
             solemnitie
             vnto
             grosse
             and
             formall
             Idolatrie
             ,
             the
             eternall
             Lawgiver
             did
             best
             know
             to
             be
             too
             naturall
             vnto
             man
             ;
             and
             therefore
             sought
             to
             prevent
             the
             disease
             by
             euacuating
             the
             antecedent
             cause
             .
             To
             this
             purpose
             are
             those
             prohibitions
             of
             curious
             ceremony
             
             in
             mourning
             for
             friends
             deceased
             .
             
               Yee
               shall
               not
               cut
               your
               flesh
               for
               the
               dead
               ,
               nor
               make
               any
               print
               or
               marke
               vpon
               you
               ;
               I
               am
               the
               Lord
            
             *
             .
             This
             remembrance
             [
             
               I
               am
               the
               Lord
            
             ]
             intimates
             vnto
             vs
             ,
             that
             these
             prints
             or
             markes
             were
             the
             badges
             of
             another
             Master
             ,
             who
             by
             those
             curious
             expressions
             of
             mournfull
             sorrow
             for
             their
             dead
             ,
             sought
             to
             bring
             them
             vnto
             a
             never
             dying
             sorrow
             of
             body
             and
             soule
             .
             The
             same
             prohibition
             is
             more
             particularly
             directed
             to
             the
             house
             of
             Aaron
             ,
             with
             speciall
             restraint
             from
             vsing
             such
             ceremonies
             ,
             as
             in
             other
             families
             of
             Israel
             were
             not
             vnlawfull
             ,
             vnlesse
             for
             parents
             ,
             brother
             or
             sister
             before
             marriage
             deceased
             ,
             no
             sonne
             of
             Aaron
             might
             mourne
             .
             For
             want
             of
             such
             lawes
             to
             moderate
             and
             bridle
             this
             naturall
             affection
             of
             lamenting
             the
             dead
             ,
             both
             Priest
             and
             people
             among
             the
             heathens
             ranne
             headlong
             into
             this
             Idolatrie
             of
             invoking
             men
             deceased
             .
             For
             (
             as
             the
             wise-man
             obserues
             )
             
               when
               a
               father
               mourned
               grievously
               for
               his
               sonne
               ,
               that
               was
               taken
               away
               suddainely
               ,
               he
               made
               an
               Image
               for
               him
               that
               was
               once
               dead
               .
            
             This
             at
             the
             first
             was
             but
             to
             solace
             griefe
             by
             an
             imaginary
             or
             representatiue
             presence
             of
             him
             ,
             that
             was
             truely
             absent
             .
             *
             But
             that
             tender
             respect
             which
             parents
             beare
             vnto
             their
             sicke
             children
             (
             for
             whose
             releife
             or
             ease
             no
             cost
             can
             seeme
             too
             great
             ,
             no
             attendance
             ,
             so
             it
             please
             ,
             too
             curious
             )
             doth
             naturally
             enlarge
             it selfe
             after
             their
             death
             ;
             and
             having
             a
             picture
             ,
             whereon
             to
             gaze
             ,
             will
             hardly
             refraine
             to
             present
             it
             ,
             in
             more
             ceremonious
             and
             to
             〈◊〉
             sort
             ,
             with
             all
             those
             respect
             ;
             and
             services
             ,
             which
             were
             due
             to
             the
             partie
             liuing
             ,
             or
             like
             to
             die
             .
             So
             the
             same
             wise
             man
             couples
             solemne
             Idolatrie
             ,
             as
             the
             immediate
             effect
             ,
             to
             such
             curiositie
             or
             ceremony
             .
             
               Now
               he
               worshippeth
               him
               as
               a
               God
               ,
               and
               ordained
               to
               his
               seruants
               
               ceremonies
               and
               sacrifices
               ,
            
             Thus
             by
             processe
             of
             time
             
               this
               wicked
               custome
               prevailed
               ,
               and
               was
               kept
               as
               a
               law
               ,
               and
               Idols
               were
               worshipped
               by
               the
               commandement
               of
               Tyrants
               .
               Wisedome
            
             14
             vers
             .
             14
             &
             1●
             .
             The
             first
             degree
             of
             this
             temptation
             observed
             by
             him
             ,
             every
             man
             (
             I
             am
             perswaded
             )
             may
             in
             some
             sort
             experience
             in
             himselfe
             .
             The
             multiplication
             of
             the
             practise
             by
             imitation
             and
             flattery
             ,
             is
             plentifully
             experienced
             in
             most
             heathen
             stories
             .
             But
             the
             originall
             of
             the
             temptation
             was
             thus
             .
          
           
             3.
             
             Impotent
             desires
             of
             still
             enioying
             their
             companies
             to
             whom
             wee
             haue
             fastned
             our
             dearest
             affections
             ,
             will
             hardly
             take
             a
             deniall
             by
             death
             .
             But
             as
             some
             longing
             to
             be
             delivered
             of
             a
             well
             conceited
             argument
             ,
             haue
             set
             
             vp
             their
             cappes
             for
             Respondents
             ,
             and
             disputed
             with
             them
             as
             with
             
               liue
               Antagonists
            
             :
             so
             we
             goe
             on
             still
             (
             as
             in
             a
             waking
             dreame
             )
             to
             frame
             a
             *
             capacitie
             in
             the
             dead
             of
             accepting
             our
             respect
             and
             loue
             in
             greater
             measure
             ,
             then
             without
             envie
             of
             others
             ,
             or
             offence
             to
             them
             ,
             it
             could
             haue
             beene
             tendered
             ,
             whilest
             they
             were
             living
             .
             Did
             not
             the
             spirit
             of
             God
             awake
             vs
             ,
             the
             Idolatrie
             issuing
             from
             this
             spring
             ,
             would
             steale
             vpon
             vs
             like
             a
             deluge
             in
             a
             slumber
             .
             Many
             ,
             who
             by
             their
             preeminencie
             amongst
             men
             ,
             haue
             affected
             to
             be
             reputed
             gods
             ,
             haue
             of
             other
             mens
             Lords
             become
             such
             slaues
             to
             their
             own
             affectiō
             ,
             as
             to
             worship
             their
             dead
             fauorites
             with
             divine
             honour
             .
             
             So
             Alexander
             having
             testified
             his
             loue
             to
             Hephestions
             corps
             ,
             with
             such
             curious
             signes
             and
             ceremonies
             of
             mourning
             ,
             as
             God
             in
             his
             Law
             had
             forbidden
             ,
             seekes
             afterward
             to
             solace
             his
             griefe
             by
             procuring
             Mortmaine
             from
             the
             Oracle
             for
             his
             dead
             friend
             to
             hold
             greater
             honours
             ,
             then
             this
             great
             Conqueror
             of
             the
             world
             could
             haue
             bestowed
             vpon
             him
             ;
             though
             he
             had
             liued
             to
             haue
             beene
             his
             heire
             .
             To
             qualifie
             him
             by
             dispensation
             from
             
               Iupiter
               Ammon
            
             for
             an
             heroicke
             ,
             or
             halfe-god
             ,
             and
             thereby
             to
             make
             him
             capable
             of
             sacrifice
             ,
             could
             not
             suffice
             without
             a
             Temple
             ,
             whose
             curiositie
             and
             state
             would
             (
             as
             the
             wise-man
             obserues
             )
             
               thrust
               forward
               the
               multitude
            
             to
             increase
             their
             superstition
             .
             The
             more
             beautifull
             the
             Temples
             were
             ,
             the
             better
             god
             would
             be
             seeme
             to
             the
             multitude
             ,
             easily
             allured
             ,
             through
             the
             beautie
             of
             the
             worke
             ,
             
               to
               take
               him
               now
               for
               a
               god
               ,
               who
               a
               little
               before
               was
               honoured
               but
               as
               man
            
             *
             .
             And
             good
             encouragement
             Cleomenes
             the
             Deputie
             ,
             or
             over-seer
             of
             these
             edifices
             ,
             had
             to
             see
             them
             most
             accurately
             finished
             ,
             a
             having
             a
             pardon
             for
             all
             his
             faults
             ,
             disloyall
             
             practises
             ,
             or
             publicke
             wrong●
             done
             by
             him
             to
             the
             Egyptian
             Nation
             ,
             vpon
             condition
             there
             were
             no
             fault
             in
             the
             Temples
             erected
             for
             Hephesitons
             honour
             .
             If
             all
             did
             follow
             the
             patterne
             ,
             which
             Cleomenes
             in
             the
             first
             sacrifice
             would
             set
             them
             ,
             few
             of
             the
             auncient
             gods
             were
             like
             to
             goe
             before
             this
             new
             halfe
             god
             ,
             or
             heroicke
             .
             The
             issue
             of
             Adrians
             immoderate
             loue
             vnto
             his
             minion
             a
             Antinous
             whiles
             he
             liued
             ,
             was
             ,
             after
             his
             death
             ,
             superstitious
             fopperie
             altogether
             as
             grosse
             vnlesse
             perhaps
             it
             were
             tempered
             (
             as
             some
             thinke
             )
             with
             Necromanticall
             impietie
             .
             An
             Oracle
             was
             erected
             to
             speake
             for
             him
             ,
             who
             could
             not
             now
             speake
             for
             himselfe
             ,
             albeit
             Oracles
             I
             take
             it
             ,
             at
             this
             time
             were
             dumbe
             ,
             but
             so
             much
             the
             fitt●r
             for
             a
             dead
             dog
             :
             as
             the
             name
             of
             God
             speld
             backward
             ,
             would
             best
             befit
             him
             and
             others
             of
             his
             profession
             ;
             his
             sepulcher
             was
             according
             to
             the
             Egyptian
             fashion
             ;
             he
             had
             a
             whole
             Citie
             called
             by
             his
             name
             .
             And
             to
             establish
             an
             opinion
             of
             the
             b
             Emperours
             authoritie
             to
             create
             gods
             ,
             a
             new
             starre
             was
             either
             seene
             or
             fained
             ,
             as
             if
             the
             heavens
             by
             this
             apparition
             had
             ratified
             this
             earthly
             Monarchs
             graunt
             ,
             or
             charter
             .
             Perhaps
             some
             Comet
             might
             at
             the
             same
             time
             ,
             be
             presented
             by
             the
             Prince
             of
             the
             aire
             to
             delude
             the
             inhabitants
             of
             the
             earth
             .
          
           
             4.
             
             But
             leaving
             these
             grosse
             fooleries
             ;
             That
             generall
             fallacie
             ,
             which
             opened
             the
             first
             gappe
             to
             heathenish
             
             Idolatrie
             ,
             had
             a
             peculiar
             efficacy
             in
             men
             ,
             honourably
             addicted
             to
             their
             deceased
             worthies
             .
             From
             conversion
             of
             the
             common
             
               notion
               ,
               that
               divine
               nature
               was
               beneficiall
               and
               good
               ,
            
             every
             great
             benefactor
             was
             by
             the
             rude
             and
             ignorant
             adored
             as
             god
             .
             Now
             the
             warlike
             and
             valourous
             ,
             were
             by
             every
             Nation
             held
             best
             deservers
             of
             the
             weale
             publicke
             ;
             and
             fortitude
             ,
             though
             (
             as
             the
             Philosopher
             excepts
             against
             it
             )
             not
             the
             most
             laudable
             vertue
             in
             it selfe
             ,
             was
             most
             honoured
             among
             the
             people
             ,
             because
             most
             profitable
             to
             them
             .
             Hence
             the
             valourous
             ,
             in
             lieu
             of
             their
             readinesse
             to
             sacrifice
             their
             bodies
             for
             their
             natiue
             Country
             ,
             had
             a
             sacrifices
             and
             other
             acknowledgements
             of
             honour
             divine
             ,
             publiquely
             assigned
             to
             them
             after
             death
             .
             The
             most
             curious
             and
             superstitious
             solemnitie
             in
             this
             kinde
             ,
             that
             comes
             to
             my
             present
             remembrance
             ,
             was
             that
             Festivitie
             b
             annually
             celebrated
             every
             September
             by
             the
             Citizens
             of
             Platea
             ,
             in
             honourable
             memorie
             of
             those
             Worthies
             ,
             which
             there
             had
             laid
             downe
             their
             liues
             for
             the
             libertie
             of
             Greece
             c
             .
             Amongst
             other
             conditions
             ,
             vpon
             which
             the
             Oracle
             promised
             the
             Grecians
             victory
             over
             the
             Persians
             in
             that
             famous
             battell
             ,
             a
             principall
             one
             was
             ,
             offering
             of
             sacrifice
             to
             the
             auncient
             Heroicks
             of
             Greece
             ;
             one
             of
             whom
             ,
             by
             name
             Andr●crates
             ,
             had
             his
             Temple
             (
             neare
             to
             that
             place
             )
             environed
             with
             a
             thicke
             and
             shadie
             groue
             ;
             a
             fit
             nest
             for
             hatching
             that
             superstition
             ,
             which
             had
             beene
             conceived
             from
             other
             circumstances
             *
             .
             As
             they
             had
             vanquished
             the
             Persians
             in
             fight
             :
             so
             they
             
             scorned
             to
             be
             overcome
             by
             them
             in
             lavish
             ceremony
             towardes
             their
             well
             deserving
             dead
             .
             The
             pompe
             and
             magnificence
             of
             this
             festivitie
             ,
             continuated
             from
             Aristides
             to
             Plutarchs
             time
             ,
             did
             much
             exceed
             the
             sooner
             decayed
             solemnities
             decreed
             to
             *
             Cyrus
             by
             the
             Persians
             :
             the
             gardians
             of
             whose
             sepulcher
             notwithstanding
             had
             every
             day
             a
             sheepe
             ,
             every
             moneth
             an
             horse
             allowed
             them
             to
             sacrifice
             vnto
             the
             soule
             of
             this
             chiefe
             founder
             of
             their
             great
             Monarchie
             ;
             the
             patterne
             of
             valour
             and
             royalll
             government
             .
          
           
             5.
             
             Thus
             this
             superstitious
             adoration
             of
             the
             dead
             ,
             at
             the
             first
             *
             extorted
             from
             the
             fullnesse
             of
             respectiue
             affection
             ,
             wanting
             right
             vent
             ,
             did
             afterwards
             mightily
             overspread
             the
             world
             by
             imitation
             .
             In
             the
             later
             and
             more
             dissolute
             times
             of
             the
             Romane
             Empire
             ,
             it
             was
             annexed
             by
             flattery
             as
             an
             essentiall
             part
             of
             civill
             ceremony
             or
             solemnitie
             due
             to
             greatnesse
             without
             any
             respect
             of
             goodnesse
             .
             And
             whereas
             the
             olde
             worlds
             custome
             had
             beene
             onely
             to
             deifie
             the
             inventors
             of
             vsefull
             trades
             ,
             or
             authors
             of
             publicke
             good
             ;
             later
             Epicures
             ,
             or
             worthlesse
             favourites
             did
             adore
             beastly
             Tyrants
             as
             great
             Gods
             ,
             because
             they
             fed
             them
             with
             some
             offalls
             of
             publicke
             spoiles
             ,
             or
             authorized
             them
             to
             sucke
             the
             bloud
             of
             the
             needle
             .
             b
             Tullie
             vrgeth
             it
             as
             an
             argument
             of
             Romulus
             prayse
             ,
             that
             he
             should
             merit
             the
             reputation
             of
             a
             god
             ,
             in
             that
             civill
             and
             discreete
             age
             wherein
             he
             died
             :
             for
             so
             he
             accounts
             it
             in
             respect
             of
             former
             times
             ,
             wherein
             rifenesse
             of
             error
             and
             ignorance
             mingled
             with
             rude
             affection
             ,
             had
             brought
             downe
             the
             price
             of
             the
             gods
             ,
             by
             too
             great
             plentie
             .
             But
             from
             Romulus
             (
             the
             fabulous
             occasion
             of
             whose
             consecration
             was
             an
             illustrious
             type
             of
             moderne
             Romish
             forgerie
             
             for
             canonizing
             Saints
             )
             vntill
             the
             Emperours
             ,
             the
             Romanes
             I
             take
             it
             consecrated
             no
             King
             or
             Governour
             as
             gods
             ,
             though
             great
             benefactors
             to
             their
             states
             .
             They
             onely
             adored
             such
             gods
             ,
             as
             tradition
             had
             cōmended
             vnto
             them
             ,
             committing
             Idolatrie
             ,
             (
             to
             vse
             S.
             
             Austines
             wordes
             )
             
               Errando
               potius
               ,
               quam
               adulando
               ;
               through
               error
               rather
               than
               out
               of
               flatterie
               .
            
             And
             as
             the
             same
             father
             obserues
             ,
             the
             vse
             of
             images
             ,
             vnknowne
             vnto
             their
             auncestors
             ,
             did
             much
             increase
             this
             impious
             superstition
             in
             posteritie
             ,
             and
             (
             according
             to
             the
             wisemans
             observation
             )
             concurred
             as
             a
             concause
             ,
             or
             coadiutor
             to
             base
             flattery
             .
             The
             same
             observation
             is
             wittily
             exprest
             by
             
               Minutius
               Felix
            
             ;
             *
             
               As
               for
               those
               that
               were
               so
               farre
               of
               ,
               that
               men
               might
               not
               worship
               them
               presently
               ,
               they
               did
               counterfeit
               the
               visage
               that
               was
               farre
               of
               ,
               and
               made
               a
               gorgious
               image
               of
               a
               King
               ,
               whom
               they
               would
               honour
               ,
               that
               they
               might
               by
               all
               meanes
               flatter
               him
               that
               was
               absent
               ,
               as
               though
               he
               had
               beene
               present
            
             a
             .
             And
             partly
             by
             this
             devise
             ,
             and
             partly
             by
             that
             other
             of
             deceiptfull
             Oracles
             ,
             many
             fabulous
             crimes
             ,
             which
             more
             civill
             and
             sober
             times
             had
             never
             charged
             their
             gods
             with
             ,
             were
             by
             posteritie
             (
             thus
             polluted
             )
             set
             forth
             in
             solemne
             shewes
             or
             playes
             ,
             in
             honour
             of
             these
             counterfeit
             or
             painted
             powers
             .
             Not
             the
             Poet
             onely
             ,
             but
             the
             picture-maker
             also
             did
             helpe
             to
             set
             forward
             the
             superstition
             .
             The
             relations
             and
             representations
             of
             their
             gods
             vicious
             liues
             ,
             might
             well
             embolden
             the
             most
             dissolute
             amongst
             the
             ●ace
             of
             Caesars
             to
             looke
             for
             such
             divine
             honour
             after
             death
             ,
             as
             flattery
             had
             proffered
             to
             them
             liuing
             .
             Much
             worse
             they
             could
             not
             be
             than
             their
             b
             forefathers
             ,
             or
             Poets
             did
             make
             their
             gods
             :
             
             nor
             did
             they
             perhappes
             conceit
             any
             fitter
             cloake
             to
             cover
             their
             shame
             ,
             than
             the
             publicke
             and
             solemne
             representation
             of
             their
             lewdnesse
             ,
             who
             had
             already
             purchased
             the
             fame
             and
             reputation
             of
             celestiall
             inhabitants
             .
             And
             hath
             not
             the
             tacite
             consent
             of
             our
             times
             almost
             established
             it
             as
             a
             Law
             ;
             That
             greatnesse
             may
             giue
             authoritie
             vnto
             villany
             ,
             and
             exempt
             filthinesse
             from
             censure
             of
             impietie
             ?
             What
             hath
             beene
             committed
             by
             any
             whilest
             private
             men
             ,
             ceaseth
             (
             in
             their
             owne
             opinion
             )
             to
             be
             theirs
             ,
             by
             their
             becomming
             publicke
             Magistrates
             .
             For
             then
             they
             thinke
             not
             themselues
             to
             be
             the
             same
             men
             they
             were
             ,
             and
             what
             is
             another
             mans
             sinnes
             to
             them
             ?
             This
             is
             a
             roote
             of
             Idolatrie
             ,
             which
             did
             not
             determine
             with
             the
             destruction
             of
             heathenish
             groues
             or
             Idolls
             ,
             nor
             with
             the
             dissolution
             of
             Romish
             Abbies
             ;
             the
             very
             dregs
             of
             their
             impietie
             are
             yet
             incorporated
             in
             mens
             hearts
             ,
             of
             whatsoever
             Religion
             they
             be
             ,
             that
             seeke
             to
             be
             great
             before
             they
             be
             good
             .
             But
             of
             this
             and
             of
             other
             branches
             of
             transcendent
             Idolatrie
             ,
             that
             is
             ,
             of
             Idolatrie
             alike
             frequent
             and
             daungerous
             ,
             throughout
             all
             ages
             ,
             all
             Nations
             ,
             amongst
             the
             professors
             of
             all
             Religions
             ,
             elswhere
             ,
             by
             Gods
             assistance
             .
             The
             next
             Inquirie
             is
             ;
             Whether
             the
             Idolatrie
             of
             Rome-Christian
             (
             by
             profession
             )
             be
             fully
             aequivalent
             to
             the
             Idolatrie
             of
             Rome-Heathen
             .
          
        
      
       
         
         
           SECTION
           IIII.
           
        
         
           
             Of
             the
             Identitie
             or
             aequivalencie
             of
             superstition
             in
             Rome-Heathen
             and
             Rome-Christian
             .
          
        
         
           
             CHAPTER
             XXII
             .
          
           
             
               That
               Rome-Christian
               in
               latter
               yeares
               sought
               rather
               to
               allay
               than
               to
               abrogate
               the
               Idolatrie
               of
               Rome-Heathen
               :
               that
               this
               allay
               was
               the
               most
               commodious
               policie
               ,
               which
               Sathan
               could
               devise
               for
               venting
               his
               detected
               poysons
               ,
               vtterly
               condemned
               by
               primitiue
               Professors
               of
               Christianitie
               .
            
          
           
             1.
             
             HAD
             either
             the
             Romish
             Church
             no
             Orators
             at
             all
             ,
             or
             heathen
             Temples
             as
             many
             ,
             as
             skilfull
             and
             subtill
             ,
             as
             it
             hath
             ,
             to
             plead
             the
             lawfulnesse
             of
             their
             service
             ;
             such
             as
             devoutly
             serue
             God
             in
             spirit
             and
             truth
             ,
             would
             in
             the
             one
             case
             make
             no
             question
             ,
             in
             the
             other
             admit
             no
             dispute
             ,
             whether
             were
             worse
             .
             The
             formes
             of
             their
             Liturgies
             represented
             to
             vnpartiall
             eyes
             without
             varnish
             or
             painting
             ,
             would
             appeare
             so
             like
             ;
             that
             if
             the
             one
             were
             adjudged
             nought
             ,
             the
             other
             could
             not
             be
             approved
             as
             good
             ;
             or
             both
             equally
             set
             forth
             by
             art
             ,
             if
             the
             one
             seemed
             
             good
             and
             currant
             ,
             the
             other
             could
             not
             justly
             be
             suspected
             for
             naught
             or
             counterfeit
             .
             That
             the
             Romanists
             generally
             make
             better
             profession
             of
             the
             vnitie
             ,
             the
             nature
             ,
             and
             attributes
             of
             the
             true
             and
             onely
             God
             ,
             than
             most
             Heathens
             did
             ,
             argueth
             not
             their
             daily
             and
             solemne
             service
             of
             him
             to
             be
             better
             ,
             but
             rather
             referres
             the
             issue
             of
             the
             controversie
             betweene
             them
             ,
             to
             the
             determination
             of
             another
             like
             case
             ,
             [
             
               Whether
               the
               setled
               and
               habituall
               carriage
               of
               a
               drunkard
               be
               worse
               in
               him
               that
               is
               daily
               drunk
               indeed
               ,
               &
               hath
               his
               senses
               continually
               stupified
               ,
               or
               in
               one
               that
               hath
               wit
               at
               will
               to
               conceiue
               and
               speake
               well
               in
               matters
               speculatiue
               or
               remote
               from
               vse
               ,
               but
               wants
               will
               or
               grace
               to
               temper
               his
               carnall
               affections
               with
               sobrietie
               of
               spirit
               ,
               or
               season
               his
               conversation
               with
               civilitie
            
             ]
             .
             Were
             rats-bane
             as
             simply
             and
             grossely
             ministred
             to
             men
             ,
             as
             it
             is
             to
             rats
             ,
             few
             would
             take
             harme
             by
             it
             .
             And
             of
             Popes
             and
             Cardinalls
             ,
             more
             haue
             vsed
             the
             helpe
             of
             ratsbane
             than
             of
             ratcatchers
             to
             poyson
             their
             enemies
             .
             It
             were
             a
             brutish
             simplicitie
             
               to
               thinke
            
             the
             devill
             could
             not
             ,
             &
             a
             preposterous
             charity
             to
             thinke
             he
             would
             not
             ,
             minister
             his
             receipts
             in
             a
             cunninger
             fashion
             ,
             since
             the
             promulgation
             of
             the
             Gospell
             ,
             than
             he
             did
             before
             ;
             although
             the
             poyson
             be
             still
             the
             same
             .
             To
             eare
             figgs
             ,
             or
             other
             more
             cordiall
             foode
             ,
             with
             the
             infusion
             of
             subtill
             and
             deadly
             poyson
             ,
             exempts
             not
             mens
             bodies
             from
             daunger
             .
             Much
             lesse
             can
             speculatiue
             orthodoxall
             opinions
             of
             the
             God-head
             free
             mens
             soules
             from
             the
             poyson
             of
             Idolatrous
             practises
             ,
             wherewith
             they
             are
             mingled
             .
          
           
             2.
             
             Taking
             it
             then
             as
             graunted
             ,
             (
             what
             without
             paradox
             we
             may
             maintaine
             )
             that
             the
             devill
             had
             as
             great
             a
             longing
             since
             Christ
             triumphed
             over
             him
             ,
             as
             he
             had
             before
             ,
             to
             worke
             the
             bane
             of
             mens
             soules
             throughout
             
             Europe
             :
             He
             had
             beene
             the
             arrantest
             foole
             ,
             that
             ever
             either
             vndertooke
             to
             contriue
             a
             daungerous
             and
             cunning
             plott
             ,
             or
             adventured
             to
             act
             any
             notorious
             mischiefe
             or
             difficult
             villanie
             ,
             if
             he
             had
             solicited
             men
             to
             grosse
             Heathenisme
             ,
             or
             open
             profession
             of
             allegiance
             to
             those
             gods
             ,
             in
             whose
             service
             they
             had
             knowne
             their
             fathers
             perish
             ,
             the
             sodaine
             downfall
             of
             whose
             Idolls
             they
             had
             seene
             miraculously
             accomplished
             .
             To
             haue
             perswaded
             them
             hereto
             ,
             had
             beene
             a
             more
             palpable
             importunitie
             ,
             then
             if
             a
             man
             in
             kindnesse
             should
             profer
             a
             cup
             ,
             wherein
             he
             had
             squeized
             the
             poyson
             of
             Spiders
             ,
             to
             one
             which
             had
             seene
             his
             mate
             fall
             downe
             dead
             by
             taking
             the
             same
             potion
             .
             Now
             admitting
             a
             resolution
             in
             the
             great
             professor
             of
             destructiue
             Arts
             ,
             so
             to
             refine
             or
             sublimate
             his
             wonted
             poysons
             ,
             as
             they
             might
             the
             more
             secretly
             mingle
             with
             the
             foode
             of
             life
             :
             where
             can
             we
             suspect
             this
             policie
             to
             haue
             beene
             practised
             ,
             if
             not
             in
             the
             Romish
             Church
             ;
             whose
             idolatrous
             rites
             and
             service
             of
             Satan
             in
             former
             ages
             haue
             beene
             so
             grosse
             ,
             that
             if
             we
             had
             seene
             the
             temptatiō
             ,
             vnacquainted
             with
             the
             success
             ,
             we
             should
             certainly
             haue
             thought
             the
             great
             Tempter
             had
             mightily
             forgotten
             himselfe
             ,
             or
             lost
             his
             wonted
             skill
             in
             going
             so
             palpably
             about
             his
             businesse
             ?
             Nor
             could
             any
             policie
             haue
             so
             prevailed
             against
             Gods
             Church
             ,
             vnlesse
             it
             had
             first
             beene
             surprised
             with
             a
             lethargie
             ,
             or
             brought
             into
             a
             relapse
             of
             Heathenish
             ignorance
             .
             To
             entise
             men
             vnto
             Heathenisme
             since
             Romish
             rites
             and
             customes
             haue
             beene
             authorized
             or
             justified
             in
             solemne
             disputes
             ;
             he
             had
             lesse
             reason
             than
             to
             haue
             tempted
             the
             olde
             world
             vnto
             Atheisme
             ,
             whiles
             there
             was
             no
             delight
             or
             pleasure
             ,
             which
             the
             flesh
             can
             long
             for
             ,
             but
             had
             some
             seigned
             
             god
             for
             it's
             patrone
             .
             And
             what
             branch
             of
             implanted
             superstition
             can
             we
             imagine
             in
             any
             sonne
             of
             Adam
             ,
             which
             may
             not
             sufficiently
             feed
             it selfe
             with
             some
             part
             or
             other
             of
             the
             Romish
             Liturgie
             ,
             or
             with
             some
             customes
             ,
             by
             that
             Church
             allowed
             ,
             concerning
             the
             
               invocation
               of
               Saints
            
             ,
             the
             
               adoration
               of
               reliques
            
             ,
             or
             
               worship
               of
               images
            
             .
             By
             entertaining
             either
             more
             orthodoxall
             conceipts
             of
             the
             God-head
             ,
             than
             the
             Heathens
             had
             ,
             or
             better
             perswasions
             of
             one
             Mediatour
             betweene
             God
             and
             man
             than
             the
             morderne
             Iewes
             or
             Mahumetans
             do
             ,
             they
             giue
             contentment
             to
             many
             carnall
             desires
             ,
             especially
             covetousnesse
             ,
             preposterous
             pride
             ,
             and
             hypocrisie
             ,
             which
             would
             be
             readie
             to
             mutinier
             ,
             if
             simple
             Idolatrie
             should
             be
             restored
             to
             it's
             wonted
             soveraigntie
             .
          
        
         
           
             CHAPTER
             XXIII
             .
          
           
             
               Of
               the
               generall
               infirmities
               of
               flesh
               and
               bloud
               ,
               which
               did
               dispose
               divers
               auncient
               professors
               of
               Christianitie
               to
               take
               the
               infection
               of
               Superstition
               .
               Of
               the
               particular
               humors
               which
               did
               sharpen
               the
               appetite
               of
               the
               moderne
               Romish
               Church
               to
               hunger
               and
               thirst
               after
               the
               poysonous
               dregs
               of
               Rome-Heathens
               Idolatrie
               .
            
          
           
             1.
             
             IN
             Churches
             of
             Pauls
             planting
             and
             Apollo
             his
             watering
             ,
             the
             seedes
             of
             sound
             and
             wholesome
             doctrine
             tooke
             roote
             with
             greater
             facilitie
             ,
             than
             sundry
             heathenish
             rites
             whereto
             they
             had
             beene
             so
             long
             accustomed
             ,
             could
             be
             extirpated
             .
             That
             caveat
             [
             
               But
               I
               
               would
               not
               haue
               you
               to
               be
               ignorant
               brethren
               ,
               concerning
               them
               that
               sleepe
               ,
               &c.
            
             ]
             given
             to
             the
             Thessalonians
             ,
             *
             (
             otherwise
             most
             chearfull
             imbracers
             and
             zealous
             professors
             of
             the
             Gospell
             )
             argueth
             some
             reliques
             of
             such
             superstitious
             demeano●
             towards
             the
             dead
             ,
             as
             they
             had
             practised
             ,
             whiles
             they
             liued
             without
             hope
             of
             a
             resurrection
             to
             a
             better
             life
             ;
             vnto
             which
             practises
             (
             perhaps
             )
             they
             were
             so
             much
             more
             prone
             than
             others
             ,
             as
             they
             were
             naturally
             more
             kinde
             and
             loving
             .
             Now
             if
             the
             first
             receipts
             of
             life
             ministred
             by
             a
             Physitian
             so
             wise
             and
             well
             experienced
             as
             S.
             Paul
             ,
             did
             not
             forthwith
             purifie
             this
             good
             natured
             peoples
             affections
             from
             the
             corrupt
             humors
             of
             Gentilisme
             ;
             it
             was
             no
             wonder
             ,
             if
             other
             lesse
             skillfull
             doctors
             ,
             by
             seeking
             the
             speedy
             cure
             of
             this
             disease
             ,
             did
             cast
             more
             vntoward
             patients
             then
             these
             Thessalonians
             were
             ,
             into
             a
             relapse
             of
             a
             contrary
             ,
             more
             hereditary
             and
             naturall
             to
             most
             Heathen
             .
             Whether
             for
             preventing
             vnseemly
             and
             immoderate
             mourning
             for
             the
             dead
             ,
             or
             for
             encouraging
             the
             living
             to
             constancy
             in
             persecution
             ;
             the
             solemne
             celebration
             of
             their
             Funeralls
             ,
             and
             publique
             blazoning
             of
             their
             blisfull
             and
             glorious
             state
             after
             death
             ,
             which
             had
             liued
             Saints
             and
             died
             Martyrs
             ,
             was
             a
             method
             very
             effectuall
             and
             compendious
             .
             Howbeit
             in
             hearts
             not
             throughly
             purified
             and
             setled
             by
             grace
             ,
             these
             panegyricall
             encomiasmes
             did
             reviue
             the
             seeds
             of
             superstitious
             respect
             to
             famous
             men
             deceased
             ,
             as
             fast
             as
             they
             quelled
             the
             reliques
             of
             hopelesse
             feare
             ,
             or
             abated
             naturall
             inclinations
             vnto
             immoderate
             mourning
             .
             And
             happily
             that
             point
             of
             truth
             ,
             wherewith
             the
             Romanist
             seekes
             to
             condite
             or
             sweeten
             the
             poysonous
             fruit
             of
             his
             idolatrous
             and
             superstitious
             speculations
             ,
             might
             in
             part
             occasion
             
             or
             embolden
             the
             auncients
             to
             scatter
             some
             seedes
             of
             them
             ,
             before
             they
             had
             experience
             vnto
             what
             degree
             of
             malignācy
             they
             might
             grow
             ,
             when
             they
             grew
             ripe
             .
             When
             the
             first
             Reformers
             of
             Religion
             demanded
             a
             difference
             betweene
             Heathenish
             adoration
             of
             inferior
             gods
             ,
             and
             Popish
             worshipping
             of
             Saints
             ;
             the
             vsuall
             and
             almost
             onely
             answer
             was
             ,
             that
             the
             Heathens
             adored
             naughtie
             and
             wicked
             men
             ,
             either
             altogether
             vnworthie
             of
             any
             ,
             or
             worthy
             of
             disgracefull
             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
             owne
             policies
             ,
             or
             to
             vse
             means
             abused
             by
             others
             to
             a
             better
             end
             ,
             is
             a
             resolution
             so
             plausible
             to
             worldly
             wisedome
             (
             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
             over-reached
             or
             intangled
             themselues
             by
             too
             much
             seeking
             to
             circumvent
             or
             goe
             beyond
             others
             .
             The
             knowne
             successe
             of
             worldly
             policie
             in
             nursing
             Martiall
             valour
             ,
             and
             resolute
             contempt
             of
             life
             ,
             by
             decreeing
             divine
             honor
             to
             their
             heroicks
             after
             death
             ,
             did
             quickly
             set
             over
             the
             Christian
             world
             ,
             being
             almost
             out-wearied
             with
             continuall
             opposition
             of
             Gentilisme
             ,
             to
             foster
             and
             cherish
             spirituall
             courage
             ,
             by
             the
             like
             meanes
             .
             The
             practise
             whereof
             notwithstanding
             (
             as
             doe
             all
             like
             attempts
             by
             common
             course
             of
             nature
             )
             did
             continually
             ,
             though
             insensibly
             grow
             more
             dangerous
             in
             the
             processe
             .
             This
             originall
             of
             superstitious
             performances
             
             towards
             the
             dead
             hath
             beene
             set
             downe
             *
             before
             ,
             and
             is
             particularly
             prosecuted
             by
             a
             Chemnitius
             ,
             to
             whose
             labours
             I
             referre
             the
             Reader
             .
          
           
             3.
             
             Againe
             the
             sweete
             comfort
             which
             some
             auncients
             of
             blessed
             memory
             ,
             tooke
             in
             the
             consort
             of
             mutuall
             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
             fayle
             me
             not
             )
             did
             thus
             contract
             ,
             that
             such
             of
             them
             as
             were
             first
             called
             into
             the
             presence
             of
             God
             ,
             should
             solicite
             the
             others
             deliverance
             from
             the
             world
             and
             flesh
             ,
             and
             prosecute
             those
             suits
             by
             personall
             appearance
             in
             the
             Court
             of
             heaven
             ,
             which
             they
             had
             joyntly
             given
             vp
             in
             prayers
             and
             secret
             wishes
             of
             heart
             ,
             whiles
             they
             were
             absent
             each
             from
             other
             here
             on
             earth
             .
             To
             be
             perswaded
             ,
             that
             such
             as
             had
             knowne
             our
             minds
             ,
             and
             beene
             acquainted
             with
             our
             houres
             of
             devotion
             ,
             whiles
             wee
             had
             civill
             commerce
             together
             ,
             might
             out
             of
             this
             memory
             after
             their
             dissolution
             ,
             take
             notice
             of
             our
             supplications
             ,
             &
             solicite
             our
             cause
             with
             greater
             fervency
             than
             we
             can
             ,
             is
             not
             so
             grosse
             in
             the
             speculatiue
             assertion
             ,
             as
             daungerous
             in
             the
             practicall
             consequent
             .
             But
             if
             magicall
             feats
             can
             put
             on
             colourable
             pretences
             ,
             and
             *
             Magitians
             make
             faire
             shewes
             vnto
             the
             simple
             of
             imitating
             Gods
             Saints
             in
             their
             actions
             ;
             what
             marvaile
             ,
             if
             Romish
             Idolatrie
             having
             in
             latter
             yeares
             found
             more
             learned
             patrones
             than
             any
             vnlawfull
             profession
             ever
             did
             ,
             doe
             plead
             its
             warrant
             from
             speculations
             very
             plausible
             to
             flesh
             and
             bloud
             ,
             or
             from
             the
             example
             of
             some
             auncients
             ;
             the
             preiudiciall
             opinions
             of
             whose
             venerable
             authoritie
             and
             deserved
             esteeme
             in
             other
             points
             ,
             may
             ,
             with
             many
             ,
             prevent
             
             the
             examinatiō
             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
             ,
             *
             That
             such
             practises
             a●
             can
             no
             way
             blemish
             the
             otherwise
             deserved
             same
             of
             their
             first
             practitioners
             ,
             vsually
             bring
             forth
             reproach
             and
             shame
             to
             their
             vnseasonable
             or
             ill
             qualified
             Imitators
             .
             Now
             the
             pardonable
             oversight
             ,
             or
             doubtfull
             speculations
             of
             some
             Auncients
             ,
             haue
             beene
             two
             waies
             much
             malignified
             by
             later
             Romanists
             :
             first
             by
             incorporating
             the
             superfluitie
             of
             their
             Rhetorical
             inventions
             or
             eiaculations
             of
             swelling
             affections
             in
             panegyricall
             passages
             ,
             into
             the
             bodie
             of
             their
             divine
             service
             :
             secondly
             by
             making
             such
             faire
             garlands
             as
             Antiquitie
             had
             woven
             for
             holy
             Saints
             &
             true
             Martyrs
             ,
             Collar●
             (
             as
             a
             *
             French
             Knight
             ,
             in
             a
             case
             not
             much
             vnlike
             said
             )
             for
             every
             beast
             ;
             or
             chaines
             for
             every
             a
             
               dead
               dogs
               ne●ke
            
             ,
             which
             had
             brought
             gaine
             vnto
             their
             Sanctuary
             Tou●hing
             the
             former
             abuse
             [
             the
             incorporating
             of
             the●oricall
             expressions
             of
             the
             Auncients
             affection
             towards
             deceased
             Worthies
             ,
             into
             the
             bodie
             of
             their
             divine
             service
             ]
             b
             Bellarmine
             is
             not
             ashamed
             to
             Apologize
             for
             the
             solemne
             forme
             of
             their
             publicke
             authorized
             Liturgie
             ,
             by
             the
             passionate
             ejaculation
             of
             Nazianzen
             his
             poeticall
             wit
             in
             his
             panegyricall
             Oration
             for
             S.
             C●priu●
             ,
             and
             for
             his
             kinde
             acquaintance
             while
             she
             liv●d
             with
             Basill
             the
             great
             .
             It
             is
             enough
             ,
             as
             this
             Apologizing
             Oratour
             thinkes
             ,
             to
             acquit
             their
             service
             from
             superstition
             ,
             and
             themselues
             from
             irreligion
             ▪
             that
             this
             Father
             ,
             who
             spake
             as
             they
             doe
             ,
             was
             one
             
             of
             the
             wisest
             Bishops
             Antiquitie
             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
             auncient
             Bishops
             or
             learned
             Fathers
             ;
             so
             we
             should
             much
             wrong
             Nazianzen
             himselfe
             ,
             if
             we
             tooke
             these
             passages
             ,
             on
             which
             Bellarmine
             groundeth
             his
             Apologie
             ,
             for
             any
             speciall
             arguments
             of
             his
             wisedome
             and
             gravitie
             .
             Howbeit
             Nazianzen
             might
             (
             without
             preiudice
             to
             his
             deserved
             esteeme
             for
             wisedome
             &
             gravitie
             )
             say
             much
             ,
             and
             for
             the
             manner
             not
             vnfitly
             of
             Cyprian
             and
             Basill
             ,
             which
             was
             no
             way
             fitting
             for
             latter
             Romane
             Bishops
             to
             say
             of
             their
             deceased
             Popes
             ,
             or
             for
             the
             Popes
             whilest
             they
             liued
             to
             speake
             of
             their
             deceased
             Bishops
             .
             But
             such
             a
             sway
             hath
             corrupt
             custome
             got
             over
             the
             whole
             Christian
             world
             ,
             that
             looke
             what
             honor
             hath
             beene
             voluntarily
             done
             to
             men
             in
             office
             ,
             as
             due
             vnto
             their
             personall
             worth
             ,
             their
             successors
             will
             take
             deniall
             of
             the
             like
             or
             greater
             ,
             as
             a
             disparagement
             to
             their
             places
             ;
             albeit
             their
             personall
             vnworthinesse
             be
             able
             to
             disgrace
             the
             places
             wherein
             they
             haue
             liued
             ,
             and
             all
             the
             dignities
             that
             can
             be
             heaped
             vpon
             them
             .
             Vpon
             this
             carnall
             humor
             did
             the
             mystery
             of
             iniquitie
             begin
             first
             to
             worke
             .
             The
             choisest
             respect
             or
             reverence
             which
             had
             beene
             manifested
             towards
             the
             best
             of
             Gods
             Saints
             or
             Martyrs
             ,
             either
             privately
             out
             of
             the
             vsuall
             solecismes
             of
             affectionate
             acquaintance
             (
             alwayes
             readie
             to
             entertaine
             men
             lately
             deceased
             with
             such
             louing
             remembrances
             as
             they
             had
             tendred
             them
             in
             presence
             )
             or
             in
             publicke
             and
             anniversary
             solemnities
             for
             others
             encouragement
             vnto
             constancy
             in
             the
             faith
             ;
             were
             afterterwards
             taken
             vp
             as
             a
             civill
             complement
             of
             their
             Funerall
             rites
             ,
             or
             inioyned
             as
             a
             perpetuall
             honor
             to
             their
             
             birthdayes
             ,
             whom
             the
             Pope
             either
             of
             his
             owne
             free
             motion
             ,
             or
             at
             the
             request
             of
             secular
             Princes
             ,
             or
             some
             favorites
             ,
             would
             haue
             graced
             with
             famous
             memory
             .
             a
             Rome-Christian
             hath
             beene
             in
             this
             kinde
             more
             lavish
             than
             Rome-Heathen
             .
             And
             as
             in
             great
             Cities
             it
             is
             a
             disparagement
             to
             any
             Corporation
             or
             Company
             to
             haue
             had
             few
             or
             no
             Majors
             or
             chiefe
             Magistrates
             of
             their
             Trade
             :
             so
             in
             processe
             of
             time
             it
             became
             matter
             of
             imputation
             vnto
             some
             religious
             orders
             ,
             that
             they
             had
             not
             so
             many
             Canonized
             Saints
             as
             their
             opposits
             (
             lesse
             observant
             of
             their
             Founders
             lesse
             strict
             rules
             )
             could
             bragge
             of
             .
             For
             want
             of
             such
             starres
             to
             adorne
             their
             sphere
             ,
             the
             order
             of
             the
             b
             Carthusians
             ,
             otherwise
             famous
             for
             austeritie
             of
             life
             ,
             was
             suspected
             not
             to
             be
             celestiall
             .
             The
             fault
             notwithstanding
             was
             not
             in
             the
             Carthusians
             ,
             or
             their
             Religion
             vnlesse
             a
             fault
             it
             were
             not
             to
             seeke
             this
             honor
             at
             the
             Popes
             hands
             ,
             who
             did
             grant
             it
             against
             their
             wills
             to
             one
             of
             their
             order
             and
             our
             Country-man
             ,
             at
             the
             King
             of
             Englands
             suite
             .
             And
             left
             any
             part
             of
             Heathenish
             Superstition
             ,
             that
             had
             beene
             practised
             in
             the
             Romane
             Monarchie
             ,
             might
             be
             left
             vnparalled
             by
             like
             practises
             of
             the
             Romish
             Hierarchie
             ;
             as
             the
             Deification
             of
             c
             Antinous
             was
             countenanced
             with
             feigned
             relations
             of
             a
             new
             starres
             appearance
             and
             other
             like
             Ethnicismes
             vsually
             graced
             by
             Oracles
             :
             so
             
             were
             *
             Revelations
             pretended
             in
             the
             Papacy
             to
             credit
             their
             sanctifications
             ,
             which
             stood
             in
             neede
             of
             some
             divine
             testimony
             to
             acquit
             their
             sanctitie
             from
             suspition
             .
          
           
             4.
             
             To
             giue
             the
             blessed
             Virgin
             a
             title
             vnto
             far
             greater
             honor
             then
             any
             Saint
             or
             other
             creature
             by
             their
             doctrine
             is
             capable
             of
             ,
             it
             hath
             beene
             maintained
             ,
             that
             she
             was
             conceived
             without
             originall
             sinne
             .
             And
             wanting
             all
             warrant
             of
             Scripture
             ,
             or
             primitiue
             Antiquitie
             for
             this
             conceit
             ,
             they
             support
             it
             by
             revelations
             ,
             which
             must
             be
             beleeved
             as
             well
             as
             any
             Scripture
             ,
             if
             the
             Pope
             allow
             them
             .
             By
             whose
             approbation
             likewise
             every
             private
             mans
             relation
             of
             miracles
             wrought
             by
             any
             suiter
             for
             a
             Saintship
             ,
             becomes
             more
             authentique
             than
             Apolloes
             Oracles
             ;
             by
             whose
             authoritie
             Hercules
             and
             other
             Heroickes
             were
             enioyned
             to
             be
             adored
             as
             gods
             amongst
             the
             Heathen
             .
          
           
             5.
             
             It
             was
             an
             *
             ingenuous
             and
             wise
             observation
             of
             
             reverend
             
               Gerson
               ,
               That
               famous
               miracles
               were
               to
               be
               suspected
               for
               lying
               wonders
               ,
               vnlesse
               they
               had
               some
               speciall
               vse
               or
               extraordinary
               end
               .
            
             Now
             the
             onely
             vse
             or
             iust
             occasion
             ,
             we
             can
             obserue
             of
             Popish
             miracles
             in
             later
             times
             ,
             hath
             bin
             either
             to
             purchase
             the
             reputation
             of
             Saints
             to
             such
             as
             wrought
             them
             whiles
             they
             liued
             ,
             or
             to
             gaine
             a
             currant
             title
             to
             canonizatiō
             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
             Popes
             making
             .
             If
             they
             had
             sought
             to
             be
             graced
             by
             his
             Holines
             with
             publicke
             sanctitie
             ,
             they
             must
             haue
             graced
             themselues
             &
             their
             order
             with
             a
             fame
             of
             wonders
             :
             otherwise
             that
             exception
             which
             was
             brought
             against
             Thomas
             of
             Aquine
             ,
             would
             haue
             taken
             place
             against
             them
             .
             For
             even
             this
             Angelicall
             Doctors
             title
             to
             canonization
             ,
             was
             impeached
             by
             some
             ,
             because
             *
             he
             had
             wrought
             no
             miracles
             :
             vntill
             his
             Holines
             cleared
             the
             doubt
             by
             a
             more
             benigne
             interpretation
             then
             Apollo's
             Oracle
             could
             haue
             given
             :
             
               Tot
               fecit
               miracula
               ,
               quot
               quaestiones
               determinauit
               ;
               Locke
               how
               many
               doubts
               he
               hath
               determined
               ,
               and
               he
               hath
               wrought
               so
               many
               miracles
               .
            
             But
             by
             this
             reason
             he
             should
             haue
             placed
             him
             aboue
             most
             Saints
             ,
             amongst
             the
             Angells
             .
             For
             it
             is
             scarce
             credible
             ,
             that
             any
             Saint
             hath
             wrought
             halfe
             so
             many
             miracles
             ,
             as
             are
             the
             doubts
             which
             this
             Doctor
             after
             his
             fashion
             hath
             determined
             ;
             appositely
             enough
             for
             the
             Romish
             Hierarchie
             .
             And
             hath
             not
             the
             Pope
             good
             reason
             to
             make
             the
             Church
             militant
             adore
             their
             soules
             as
             gods
             in
             heaven
             ,
             which
             haue
             made
             his
             Holines
             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
             discusse
             whether
             invocation
             of
             Saints
             ,
             as
             it
             is
             publickely
             maintained
             by
             them
             ,
             be
             not
             an
             ascription
             of
             that
             honour
             to
             the
             creature
             ,
             which
             is
             onely
             due
             to
             the
             Creator
             .
          
        
         
           
             CHAPTER
             XXIIII
             .
          
           
             
               In
               what
               sense
               the
               Romanists
               denie
               or
               grant
               that
               Saints
               are
               to
               be
               invocated
               .
               Whether
               the
               Saints
               by
               their
               doctrine
               be
               mediate
               or
               immediate
               Intercessors
               betweene
               God
               and
               man.
               That
               they
               neither
               can
               conceale
               ,
               or
               will
               they
               expresse
               the
               full
               meaning
               of
               their
               practise
               .
            
          
           
             1.
             
             
               BEllarmine
               lib.
            
             1.
             
               de
               Sanctorum
               beatitudine
               ,
               cap.
            
             16.
             *
             accounts
             the
             former
             imputation
             for
             one
             of
             Calvins
             malitious
             slaunders
             .
             
               Quis
               enim
               deo
               dicere
               auderet
               ,
               Sancte
               Deus
               ,
               ora
               pro
               nobis
               ?
               We
               must
               not
               thinke
               they
               are
               so
               foolishly
               impious
               ,
               as
               to
               say
               ,
               Holy
               God
               pray
               for
               vs.
            
             Nor
             did
             Calvin
             charge
             them
             with
             pulling
             downe
             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
             equalize
             all
             with
             Iupiter
             ,
             or
             vse
             the
             same
             forme
             of
             appellation
             vnto
             him
             &
             to
             their
             demi-gods
             or
             Heroikes
             .
             Or
             admitting
             the
             Romanists
             make
             no
             Saints
             equall
             to
             God
             the
             Father
             ,
             or
             to
             any
             person
             in
             the
             Trinitie
             considered
             according
             to
             his
             Deitie
             alone
             :
             is
             it
             no
             sacril●ge
             to
             invest
             them
             with
             Christs
             royall
             titles
             or
             prerogatiues
             ,
             as
             he
             is
             our
             high
             Priest
             and
             Mediator
             ?
             It
             will
             vpon
             examination
             proue
             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
             Trinitie
             in
             acts
             essentiall
             to
             the
             Deitie
             .
             But
             let
             vs
             first
             heare
             in
             what
             sense
             they
             themselues
             grant
             or
             deny
             Saints
             may
             be
             prayed
             vnto
             or
             otherwise
             adored
             ,
             and
             then
             examine
             whether
             their
             answers
             to
             our
             arguments
             can
             stand
             with
             the
             forme
             of
             their
             Liturgie
             ,
             or
             fit
             the
             maine
             point
             in
             question
             betwixt
             vs.
             
          
           
             2.
             
             Some
             more
             auncient
             then
             Epiphanius
             (
             for
             he
             refuteth
             their
             heresie
             )
             held
             the
             Virgin
             Mary
             was
             to
             be
             prayed
             vnto
             after
             the
             same
             manner
             we
             pray
             to
             God.
             Betweene
             this
             excessiue
             honor
             thus
             ascribed
             vnto
             the
             chiefe
             of
             Saints
             ,
             and
             the
             other
             extreame
             (
             as
             they
             make
             it
             )
             consisting
             in
             defect
             or
             deniall
             of
             invocation
             of
             any
             Saints
             ,
             Bellarmine
             labours
             to
             finde
             out
             a
             meane
             ,
             which
             he
             comprehends
             in
             these
             propositions
             following
             .
             
               Non
               licet
               à
               Sanctis
               petere
               vt
               nobis
               tanquam
               authores
               divinorum
               beneficiorum
               gloriam
               vel
               gratiam
               aliaque
               ad
               beatitudinem
               media
               concedant
               .
               Bellarmin
               .
               de
               Sanctorum
               beatitud
               .
               lib.
            
             1.
             cap.
             17.
             
             
               It
               is
               not
               lawfull
               to
               request
               the
               Saints
               ,
               that
               they
               as
               Authors
               of
               divine
               benefits
               ,
               would
               graunt
               vnto
               vs
               Grace
               or
               Glorie
               ,
               or
               other
               meanes
               availeable
               to
               the
               attainement
               of
               Faelicitie
            
             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
               whatsoeuer
               they
               obtaine
               of
               Cod
               for
               vs
               ,
               they
               obtaine
               it
               through
               Christ
               .
            
             I
             know
             not
             whether
             out
             of
             cunning
             or
             incogitancie
             ,
             he
             hath
             expressed
             himselfe
             ,
             (
             or
             rather
             left
             their
             full
             meaning
             vnexpressed
             )
             *
             in
             these
             tearmes
             ,
             
               per
               Christum
            
             ,
             not
             adding
             withall
             
               propter
               Christum
            
             .
             
             In
             the
             declaration
             he
             commends
             three
             parties
             to
             our
             consideration
             when
             we
             pray
             to
             God.
             1.
             
             The
             
               person
               of
               whom
               we
               craue
               every
               good
               gift
               .
            
             2.
             
             
               Him
               through
               whose
               merites
               we
               request
               they
               may
               be
               given
               vs.
            
             3.
             
             
               The
               partie
               which
               craues
               them
            
             .
             Saints
             by
             his
             doctrine
             cannot
             supply
             the
             first
             ,
             or
             second
             ,
             but
             the
             third
             and
             last
             place
             .
             The
             onely
             meaning
             ,
             whereto
             vpon
             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
             principall
             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
             Christs
             for
             more
             sure
             or
             speedie
             expedition
             ,
             can
             neither
             stand
             with
             the
             profession
             or
             practise
             of
             the
             Romish
             Church
             .
             Bellarmine
             well
             vrged
             ,
             will
             quickly
             be
             enforst
             to
             deny
             the
             conclusion
             ,
             which
             he
             thus
             gathers
             from
             the
             premised
             propositions
             .
             *
             
               We
               pray
            
             (
             saith
             he
             )
             
               to
               the
               Saints
               onely
               to
               this
               end
               ,
               that
               they
               would
               vouchsafe
               to
               doe
               what
               we
               doe
               ,
               because
               they
               can
               doe
               it
               better
               and
               more
               effectually
               than
               we
               can
               ;
               at
               least
               they
               and
               we
               together
               may
               doe
               it
               better
               then
               we
               alone
               .
            
             And
             againe
             ;
             
               we
               may
               request
               nothing
               of
               the
               Saints
               besides
               their
               intercession
               with
               God
               ,
               that
               Christs
               merits
               may
               be
               applyed
               to
               vs
               ,
               and
               that
               through
               Christ
               we
               may
               attaine
               grace
               and
               glory
               .
            
             For
             praying
             thus
             far
             to
             Saints
             ,
             that
             speech
             of
             S.
             Bernard
             warranteth
             them
             ;
             
               Opus
               est
               mediatore
               ad
               mediatorem
               ,
               nec
               alter
               nobis
               vtilior
               quam
               Maria
               ;
               we
               haue
               neede
               of
               a
               mediator
               to
               our
               mediator
               ,
               and
               none
               more
               fit
               than
               Mary
               .
            
             Hence
             they
             learne
             that
             Christ
             onely
             is
             the
             immediate
             intercessor
             ,
             who
             is
             heard
             for
             his
             owne
             sake
             ;
             the
             Saints
             are
             onely
             mediate
             intercessors
             ,
             and
             can
             obtaine
             nothing
             which
             they
             aske
             without
             
             Christs
             mediation
             .
             Thus
             much
             is
             included
             in
             the
             forme
             of
             their
             prayers
             vpon
             Saints
             dayes
             ,
             which
             are
             all
             conceived
             in
             this
             tenor
             ;
             
             
               Grant
               vs
               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
             vs
             with
             God
             ]
             he
             proues
             by
             places
             of
             Scripture
             so
             pregnant
             ,
             that
             some
             of
             them
             directly
             disprooue
             all
             mediate
             or
             secondary
             Intercessors
             or
             Mediators
             ,
             as
             Coloss
             .
             1.
             
             
               It
               pleased
               God
               that
               in
               him
               should
               all
               fulnesse
               dwell
               .
            
             If
             all
             fulnesse
             ,
             the
             fulnesse
             of
             mediation
             or
             intercession
             :
             and
             absolute
             fulnesse
             excludes
             all
             consort
             .
             
             
               As
               there
               is
               but
               one
               God
               ,
               so
               there
               is
               but
               one
               Mediator
               betweene
               God
               and
               man
               ,
            
             no
             secondary
             God
             ,
             no
             secondary
             Mediator
             .
             1.
             
             Ioh.
             2.
             
             
               He
               is
               the
               propitiation
               for
               our
               sinnes
            
             :
             the
             absolute
             fulnesse
             of
             propitiation
             .
             And
             Ioh.
             10.
             he
             enstileth
             himselfe
             the
             Doore
             and
             Way
             ,
             such
             a
             doore
             ,
             and
             such
             a
             way
             ,
             
               as
               no
               man
               may
               come
               vnto
               the
               Father
               ,
               but
               by
               Him.
            
             This
             restriction
             in
             our
             Divinitie
             ,
             makes
             him
             the
             onely
             doore
             ,
             and
             the
             onely
             way
             ;
             not
             so
             in
             theirs
             :
             For
             wee
             must
             passe
             through
             other
             doores
             ,
             that
             we
             may
             come
             to
             this
             onely
             immediate
             doore
             ;
             that
             is
             ,
             he
             is
             the
             onely
             doore
             ,
             whereby
             the
             Saints
             are
             admitted
             into
             Gods
             presence
             ,
             but
             Saints
             are
             necessary
             doores
             for
             our
             admission
             vnto
             him
             ;
             
               Opus
               est
               Mediatore
               ad
               mediatorem
            
             .
             Were
             this
             Divinitie
             ,
             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
             ,
             
               vnicus
               vltimus
               ,
               aut
               finalis
               Mediator
               ,
            
             He
             is
             the
             
               onely
               finall
            
             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
             betweene
             God
             and
             Man
             ,
             and
             betweene
             them
             he
             is
             no
             immediate
             Mediator
             ,
             vnlesse
             men
             haue
             as
             immediate
             accesse
             to
             him
             ,
             as
             he
             hath
             to
             God
             the
             Father
             .
             As
             God
             ,
             he
             best
             knowes
             the
             nature
             and
             qualitie
             of
             every
             offence
             against
             the
             Deitie
             ,
             vnto
             what
             sentence
             every
             offender
             is
             by
             justice
             liable
             ,
             &
             how
             far
             capable
             of
             mercy
             ;
             as
             man
             ,
             he
             knowes
             the
             infirmities
             of
             men
             ,
             not
             by
             hearesay
             or
             information
             ,
             but
             by
             experience
             ;
             and
             is
             readie
             to
             sollicite
             their
             absolution
             from
             that
             doome
             ,
             whose
             bitternesse
             is
             best
             knowne
             vnto
             him
             ,
             not
             at
             others
             request
             or
             instigation
             ,
             but
             out
             of
             that
             exact
             sympathie
             ,
             which
             he
             had
             with
             all
             that
             truely
             mourned
             ,
             or
             felt
             the
             heavinesse
             of
             their
             burden
             .
             Whiles
             he
             was
             onely
             the
             sonne
             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
             accesse
             to
             God
             the
             Father
             might
             be
             more
             free
             and
             immediate
             ,
             but
             that
             wee
             might
             approach
             vnto
             him
             with
             greater
             boldnesse
             and
             firmer
             assurance
             of
             immediate
             audience
             ,
             than
             before
             we
             could
             .
             He
             exposed
             our
             flesh
             made
             his
             owne
             ,
             to
             greater
             sorrowes
             and
             indignities
             ,
             than
             any
             man
             in
             this
             life
             can
             haue
             experience
             of
             ;
             to
             the
             end
             he
             might
             be
             a
             more
             compassionate
             Intercessor
             for
             vs
             to
             his
             Father
             ,
             than
             any
             man
             or
             Angell
             can
             be
             vnto
             him
             .
             We
             need
             the
             consort
             of
             their
             sighes
             and
             groanes
             ,
             which
             are
             oppressed
             with
             the
             same
             burden
             of
             mortalitie
             here
             on
             earth
             ,
             that
             our
             ioynt
             prayers
             may
             pierce
             the
             heavens
             but
             these
             once
             presented
             to
             his
             eares
             neede
             no
             sollicitors
             to
             beate
             them
             into
             his
             heart
             .
             Surely
             if
             the
             intercession
             of
             
             Saints
             had
             beene
             needfull
             at
             any
             time
             ,
             most
             needfull
             it
             was
             before
             Christs
             incarnation
             or
             passion
             ;
             when
             by
             the
             Romanists
             confession
             it
             was
             not
             in
             vse
             .
             The
             sonne
             of
             God
             was
             sole
             Mediator
             then
             .
          
           
             4.
             
             As
             the
             impietie
             of
             their
             practises
             doth
             grieue
             my
             spirit
             ,
             so
             the
             dissonancy
             of
             their
             doctrine
             ,
             doth
             as
             it
             were
             grate
             and
             torture
             my
             vnderstanding
             ,
             while
             I
             contemplate
             their
             Apologies
             .
             Sometimes
             they
             beare
             vs
             in
             hand
             that
             God
             is
             a
             great
             King
             ,
             whose
             presence
             poore
             wretched
             sinners
             may
             not
             approach
             ,
             without
             meanes
             first
             made
             to
             his
             domestique
             servants
             .
             The
             conceipt
             it selfe
             is
             grossely
             Heathenish
             ,
             and
             comes
             to
             be
             so
             censured
             in
             the
             next
             *
             Discourse
             .
             Now
             ,
             seeing
             they
             pretend
             the
             fashion
             of
             preferring
             petitions
             to
             earthly
             Princes
             ,
             to
             warrant
             the
             forme
             of
             their
             supplications
             to
             the
             Lord
             of
             heaven
             and
             earth
             ,
             let
             vs
             see
             how
             well
             the
             patterne
             doth
             fit
             their
             practise
             .
             Admitting
             the
             imitation
             were
             lawfull
             ,
             how
             could
             it
             iustifie
             their
             going
             to
             God
             immediately
             with
             these
             or
             the
             like
             petitions
             ;
             
               Lord
               I
               beseech
               thee
               heare
               the
               intercession
               of
               this
               or
               that
               Saint
               for
               me
               through
               Iesus
               Christ
               our
               Lord.
            
             What
             fitter
             interrogatories
             can
             I
             propose
             vnto
             these
             sacrilegious
             supplicants
             ,
             then
             Malachy
             hath
             vnto
             the
             like
             delinquents
             in
             his
             time
             ?
             
               If
               I
               be
               your
               Lord
               and
               King
            
             (
             as
             you
             enstyle
             me
             )
             
               where
               is
               my
               feare
               ?
               where
               is
               my
               honour
               ,
               saith
               the
               Lord
               of
               Hoastes
               ,
               to
               you
               Priests
               that
               despise
               my
               name
               ?
            
             and
             yet
             (
             being
             chalenged
             of
             disloyaltie
             )
             they
             scornefully
             demand
             ,
             
               Wherein
               haue
               Wee
               despised
               thy
               name
               ?
            
             Yee
             bring
             polluted
             offrings
             into
             my
             Sanctuary
             :
             
               and
               yet
               yee
               say
               wherein
               haue
               wee
               polluted
               thy
               Sanctuary
               ?
               If
               yee
               offer
               such
               blind
               devotions
               ,
               as
               these
               ,
               is
               it
               not
               evill
               ?
               Offer
               them
               now
               to
               thy
               Governour
               ,
            
             to
             thy
             Prince
             ,
             or
             
             Soveraigne
             ;
             
               Will
               he
               be
               pleased
               with
               thee
               or
               accept
               thy
               person
               ,
               saith
               the
               Lord
               of
               Hoastes
               ?
            
             He
             would
             either
             be
             thought
             to
             mock
             the
             King
             ,
             and
             come
             within
             iust
             censure
             of
             disloyaltie
             ;
             or
             els
             be
             mocked
             out
             of
             his
             skin
             by
             Courtiers
             ,
             that
             durst
             exhibite
             a
             petition
             in
             this
             forme
             vnto
             his
             Maiestie
             ;
             
               Vouchsafe
               ,
               I
               beseech
               you
               ,
               to
               pardon
               my
               offences
               against
               your
               Highnes
               ,
               and
               admit
               me
               into
               good
               place
               at
               the
               intercession
               of
               your
               Chauncellor
               ,
               Treasurer
               ,
               Chamberlaine
               or
               Controller
               ,
               in
               honor
               of
               this
               his
               birth-day
               ,
               for
               the
               Princes
               sake
               your
               sonne
               my
               good
               Lord
               and
               Master
               :
            
             yet
             if
             we
             change
             onely
             the
             persons
             names
             ,
             this
             petition
             (
             which
             could
             become
             none
             but
             the
             Princes
             foole
             to
             vtter
             )
             differs
             no
             more
             from
             the
             forme
             of
             Popish
             prayers
             vpon
             Saints
             dayes
             ,
             then
             the
             words
             of
             Matrimony
             vttered
             by
             Iohn
             and
             Mary
             doe
             from
             themselues
             ,
             whilest
             vttered
             by
             Nicolas
             and
             Margaret
             .
             The
             former
             respectlesse
             absurditie
             ,
             would
             be
             much
             aggravated
             ,
             if
             the
             Courtiers
             birthday
             ,
             whom
             the
             petitioner
             would
             haue
             graced
             with
             the
             grant
             of
             his
             petition
             ,
             should
             fall
             vpon
             the
             Kings
             Coronation
             day
             ,
             
               or
               when
               the
               Prince
               were
               married
               .
            
             Of
             no
             lesse
             solemnitie
             with
             the
             Romanist
             is
             the
             feast
             of
             the
             Crosses
             invention
             ,
             it
             is
             Christs
             coronation
             or
             espousals
             :
             and
             yet
             withall
             the
             birth-day
             of
             two
             or
             three
             obscure
             Saints
             ,
             whom
             they
             request
             God
             to
             glorifie
             ,
             with
             their
             owne
             deliverance
             from
             all
             perills
             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
             vse
             than
             the
             mention
             of
             a
             certaine
             summe
             of
             mony
             doth
             in
             feoffements
             or
             deedes
             of
             trust
             ,
             onely
             
               pro
               formâ
               .
               Praesta
               quoesumus
               omnipotens
               deus
               ,
               vt
               qui
               sanctorum
               tuorum
               Alexandri
               ,
               Eventij
               ,
               Theodoli
               atque
               〈◊〉
               ●nalis
               natalitia
               colimus
               ,
               
               a
               cunctis
               m●lis
               imminentibus
               ,
               eorum
               intercessionibus
               liberemur
               per
               Dominum
               ,
               &c.
               
            
             *
             
               Grant
               we
               beseech
               thee
               Almightie
               God
               ,
               that
               wee
               which
               adore
               the
               natiuitie
               of
               the
               Saints
               ,
               of
               Alexander
               ,
               Event
               ,
               Theod.
               and
               Iuuenal
               ,
               may
               by
               their
               intercession
               be
               delivered
               from
               all
               evills
               that
               hang
               over
               vs
               ,
               through
               Iesus
               Christ
               our
               Lord.
            
             To
             be
             delivered
             from
             evils
             at
             or
             by
             the
             intercession
             of
             such
             Saints
             ,
             is
             as
             much
             in
             ordinary
             constructiō
             ,
             as
             to
             be
             delivered
             from
             them
             for
             their
             merites
             .
             And
             this
             is
             to
             share
             or
             divide
             the
             mediation
             of
             Christ
             betwixt
             him
             and
             such
             Saints
             ,
             by
             even
             portions
             .
             For
             of
             the
             two
             principall
             parts
             of
             Christs
             Mediatorship
             ,
             which
             the
             Auncient
             and
             Orthodoxall
             Church
             did
             exactly
             distinguish
             in
             the
             forme
             of
             their
             prayers
             ,
             the
             first
             is
             ,
             our
             hope
             or
             beliefe
             to
             be
             heard
             
               propter
               Christum
               ,
               for
               Christs
               sake
               ,
            
             for
             whose
             sake
             alone
             God
             graunts
             whatsoever
             He
             grants
             vnto
             mankinde
             :
             the
             second
             is
             ,
             our
             beliefe
             or
             acknowledgement
             ,
             that
             those
             blessings
             which
             God
             doth
             grant
             for
             Christs
             sake
             ,
             are
             not
             conveyed
             or
             imparted
             vnto
             vs
             ,
             but
             through
             Christ
             ,
             or
             by
             Christ
             .
             He
             is
             not
             onely
             our
             Orator
             to
             God
             ,
             but
             Gods
             hand
             to
             vs.
             Now
             the
             Romish
             Church
             in
             their
             solemne
             Liturgie
             expresly
             giues
             the
             first
             part
             of
             this
             mediation
             vnto
             Saints
             ,
             and
             leaues
             the
             latter
             onely
             vnto
             Christ
             .
             The
             hymne
             sung
             or
             said
             vnto
             the
             Crosse
             vpon
             the
             same
             day
             ,
             conceived
             in
             the
             character
             of
             magicke
             spells
             falls
             vnder
             the
             same
             censure
             ,
             that
             worshipping
             of
             Saints
             Images
             or
             worshipping
             God
             in
             every
             visible
             creature
             doth
             .
             Of
             which
             Chap.
             35
             ,
             36.
             
             The
             Hymne
             is
             thus
             ;
             
               O
               crux
               splendidior
               cunctis
               astris
               ,
               mundo
               celebris
               ,
               hominibus
               multùm
               amabilis
               ,
               sanction
               vniversis
               :
               quae
               sola
               fuisti
               digna
               portare
               talentum
               mundi
               ,
               dulcia
               ferens
               pondera
               :
               salua
               
               praesentem
               cateruam
               in
               tuis
               hodie
               laudibus
               cōgregatam
               ,
               halleluia
               ,
               halleluia
               .
               ibidem
               .
               O
               Crosse
               more
               splendent
               than
               all
               the
               starres
               ,
               famous
               throughout
               the
               world
               ,
               most
               amiable
               amongst
               men
               ,
               more
               holy
               than
               the
               Vniverse
            
             (
             or
             all
             things
             besides
             )
             
               which
               alone
               wast
               worthie
               to
               carry
               the
               Talent
               (
               or
               price
               )
               of
               the
               world
               ,
               saue
               this
               present
               Congregation
               this
               day
               assembled
               to
               set
               forth
               thy
               prayses
               .
               Prayse
               the
               Lord
               ,
               prayse
               the
               Lord.
            
             They
             that
             can
             be
             thus
             familiar
             with
             God
             ,
             as
             to
             indent
             with
             him
             ,
             at
             whose
             intercession
             their
             requests
             should
             be
             graunted
             ,
             doe
             they
             in
             modestie
             neede
             Mediators
             vnto
             Christ
             ?
          
           
             5.
             
             Were
             there
             any
             hope
             of
             full
             or
             direct
             satisfaction
             ,
             I
             would
             presse
             this
             demand
             to
             any
             learned
             Papist
             ;
             What
             order
             those
             three
             parties
             whom
             Bellarmine
             makes
             joynt
             Commissioners
             in
             the
             audience
             of
             prayers
             ,
             obserue
             in
             prayers
             of
             this
             forme
             :
             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
             vnto
             Christ
             ,
             that
             he
             may
             acquaint
             his
             Father
             with
             them
             .
             They
             graunt
             the
             Saints
             can
             heare
             no
             prayers
             immediately
             from
             our
             mouths
             ,
             much
             lesse
             discerne
             their
             conception
             in
             our
             hearts
             :
             they
             vnderstand
             them
             onely
             by
             seeing
             God
             ;
             and
             for
             this
             reason
             happily
             prayers
             of
             this
             forme
             ,
             are
             in
             the
             first
             place
             directed
             to
             God
             the
             Father
             ,
             or
             to
             the
             Trinitie
             .
             Is
             God
             then
             ,
             as
             the
             booke
             wherein
             they
             are
             written
             ,
             altogether
             senselesse
             of
             their
             meaning
             ,
             vntill
             the
             Saints
             ,
             whose
             intercession
             they
             craue
             ,
             read
             them
             vnto
             him
             ?
             or
             hearing
             them
             ,
             is
             he
             vnwilling
             to
             grant
             them
             ,
             vntill
             the
             Saints
             haue
             expounded
             them
             ?
             But
             what
             is
             Christs
             office
             in
             the
             meane
             time
             ?
             to
             request
             his
             Father
             
             that
             he
             would
             heare
             the
             Saints
             for
             his
             sake
             ?
             or
             contrariwise
             ,
             doth
             he
             and
             the
             Saints
             mediate
             for
             sinfull
             men
             both
             together
             ,
             as
             joynt
             advocates
             ?
             or
             doth
             He
             first
             open
             the
             case
             ,
             and
             leaue
             the
             Saints
             to
             prosecute
             it
             ?
             or
             doe
             the
             Saints
             onely
             sue
             in
             his
             name
             ,
             that
             God
             would
             communicate
             his
             merits
             vnto
             them
             ;
             as
             sometimes
             in
             earthly
             Courts
             one
             of
             principall
             note
             beares
             the
             name
             ,
             whilest
             another
             manageth
             the
             businesse
             ?
             The
             supplicant
             should
             ,
             methinkes
             ,
             in
             good
             manners
             frame
             some
             petition
             to
             Christ
             ,
             or
             aske
             his
             leaue
             ,
             to
             vse
             his
             name
             in
             such
             suites
             as
             they
             would
             haue
             managed
             by
             this
             or
             that
             particular
             Saint
             ,
             in
             honour
             of
             his
             birth-day
             .
          
           
             6.
             
             Perhaps
             this
             forme
             of
             prayer
             was
             first
             invented
             by
             such
             (
             for
             such
             in
             the
             *
             Romish
             Church
             there
             are
             ,
             and
             aunciently
             haue
             beene
             )
             as
             deny
             Christ
             any
             kinde
             of
             intercession
             with
             his
             Father
             ,
             besides
             the
             representation
             of
             his
             Humanitie
             .
             And
             mens
             hearts
             once
             wrought
             to
             this
             perswasion
             ,
             would
             forthwith
             take
             the
             impression
             of
             artificiall
             begging
             ,
             as
             the
             best
             forme
             of
             tendring
             their
             devout
             supplications
             vnto
             God.
             Now
             amongst
             beggers
             commonly
             one
             shewes
             his
             maimed
             limbs
             ,
             or
             other
             rufull
             spectacle
             ,
             to
             moue
             pittie
             ;
             and
             others
             read
             the
             lecture
             vpon
             them
             .
             And
             thus
             doe
             these
             sacrilegious
             supplicants
             vpon
             great
             Festivals
             make
             Christ
             and
             their
             peculiar
             Saints
             ,
             such
             sharers
             in
             the
             office
             of
             intercession
             ,
             as
             the
             Creeple
             and
             the
             Gabler
             are
             in
             mens
             benevolences
             at
             Faires
             or
             Markets
             .
             The
             one
             must
             moue
             Gods
             eyes
             ,
             and
             the
             other
             fill
             his
             eares
             .
          
           
             7.
             
             If
             it
             shall
             please
             the
             Reader
             to
             compare
             Bellarmines
             pretended
             detection
             of
             fraudulent
             dealing
             in
             our
             Writers
             (
             Chap.
             16.
             )
             with
             the
             declaration
             of
             his
             
             second
             proposition
             hitherto
             discussed
             ;
             He
             will
             easily
             assent
             vnto
             me
             ,
             that
             the
             onely
             tricke
             this
             cunning
             Sophister
             had
             to
             saue
             his
             mothers
             credit
             and
             her
             sonnes
             ,
             was
             to
             call
             Reformed
             Churches
             whores
             first
             ,
             and
             their
             children
             lyars
             .
             For
             who
             but
             the
             impudent
             sonne
             of
             an
             adulterous
             Mother
             ,
             or
             one
             accustomed
             to
             shuffle
             beyond
             the
             compasse
             of
             a
             professed
             lyars
             art
             memoratiue
             ;
             could
             haue
             avouched
             ,
             what
             in
             the
             declaration
             of
             this
             second
             proposition
             he
             doth
             ;
             
               Sanctos
               invocamus
               ad
               hoc
               solum
               ,
               We
               pray
               to
               Saints
               onely
               to
               the
               end
               ,
               they
               may
               doe
               what
               we
               doe
               ,
            
             that
             is
             ,
             as
             he
             expounds
             himselfe
             afterwards
             ,
             
               that
               Christs
               merits
               might
               by
               intercession
               of
               Saints
               be
               applyed
               vnto
               vs.
            
             This
             (
             were
             this
             the
             onely
             end
             of
             praying
             to
             them
             )
             were
             in
             effect
             to
             request
             them
             ,
             to
             stoope
             a
             little
             below
             their
             ranke
             ,
             and
             become
             joynt
             supplicants
             with
             vs
             for
             reliefe
             of
             our
             necessities
             ,
             and
             advancement
             of
             Gods
             glory
             .
             Is
             it
             then
             all
             one
             to
             request
             them
             to
             joyne
             with
             vs
             in
             the
             honor
             and
             service
             of
             God
             for
             our
             good
             ,
             and
             to
             intend
             their
             honour
             and
             service
             in
             the
             prayers
             and
             requests
             which
             wee
             make
             ;
             either
             to
             them
             ,
             or
             to
             God
             ,
             that
             he
             would
             accept
             their
             intercession
             for
             vs
             ?
             Now
             it
             is
             but
             one
             part
             of
             the
             question
             betweene
             the
             Churches
             Romish
             and
             
               Reformed
               ,
               [
               Whether
               it
               be
               lawfull
               to
               request
               Saints
               deceased
               to
               ioyne
               in
               prayer
               with
               vs
               ,
               as
               they
               did
               ,
               or
               might
               haue
               beene
               lawfully
               requested
               to
               haue
               done
               ,
               whilest
               they
               liued
            
             ;
             ]
             The
             other
             part
             (
             whereto
             Bellarmine
             should
             haue
             framed
             his
             answere
             )
             is
             ;
             [
             
               Whether
               it
               be
               not
               formall
               Idolatrie
               to
               offer
               vp
               our
               devotions
               to
               Saints
               by
               way
               of
               honor
               ,
               or
               to
               intend
               a
               religious
               worship
               or
               service
               of
               them
               ,
               in
               those
               prayers
               ,
               which
               wee
               offer
               vp
               to
               God
               in
               his
               Sanctuarie
            
             ]
             .
             It
             is
             so
             constantly
             agreed
             vpon
             by
             all
             professed
             members
             of
             the
             Romish
             
             Church
             ,
             (
             and
             was
             so
             expresly
             set
             downe
             by
             Bellarmine
             himselfe
             ,
             as
             nothing
             but
             extreame
             necessitie
             of
             playing
             tricks
             ,
             could
             haue
             shuffled
             it
             out
             of
             his
             memorie
             ,
             )
             that
             of
             the
             seaven
             parts
             of
             Religious
             Worship
             due
             to
             canonized
             Saints
             ,
             the
             second
             is
             
               Invocation
               in
               publique
               Liturgies
            
             ,
             the
             fourth
             ,
             
               sacrifices
               of
               prayer
               and
               thankesgiuing
            
             ,
             which
             they
             offer
             vp
             to
             God
             in
             honour
             of
             such
             Saints
             :
             and
             of
             this
             latter
             kinde
             are
             the
             prayers
             before
             mentioned
             ,
             vsuall
             vpon
             every
             Saints
             day
             .
             And
             *
             Bellarmine
             thus
             begun
             the
             chapter
             next
             saue
             one
             before
             that
             wherein
             his
             former
             declaration
             is
             conteined
             ;
             
               Demonstravimus
               sanctos
               esse
               colendos
               ,
               sed
               quia
               peculiaris
               difficultas
               est
               de
               cultu
               Invocationis
               ,
               &c.
               
               We
               haue
               alreadie
               demonstrated
               that
               the
               Saints
               are
               to
               be
               worshipped
               :
               but
               because
               the
               peculiar
               difficultie
               is
               concerning
               the
               worship
               of
               Invocation
               ,
               &c.
               
            
          
           
             8.
             
             This
             indeed
             ,
             is
             the
             principall
             point
             in
             question
             ,
             vpon
             whose
             deniall
             they
             endite
             vs
             of
             sacrilege
             against
             the
             Saints
             ,
             as
             we
             doe
             them
             of
             flat
             Idolalatry
             ,
             or
             robbing
             God
             of
             his
             honour
             ,
             for
             avouching
             the
             affirmatiue
             by
             their
             practise
             .
             
               Cultus
               Invocationis
               ,
               the
               worship
               of
               Invocation
               ,
            
             wee
             know
             well
             ,
             is
             somewhat
             more
             then
             Invocation
             ;
             and
             to
             invocate
             Saints
             in
             ordinary
             language
             ,
             is
             more
             then
             onely
             to
             request
             their
             prayers
             :
             albeit
             to
             request
             these
             after
             their
             death
             ,
             is
             but
             a
             relique
             of
             Ethnicke
             foolery
             ;
             a
             superstitious
             impietie
             in
             professed
             Christians
             .
             What
             then
             ?
             Doth
             that
             glory
             wherewith
             God
             arayes
             his
             Saints
             ,
             vtterly
             strip
             them
             of
             all
             honor
             and
             respect
             from
             men
             ?
             Is
             the
             felicitie
             which
             they
             haue
             gotten
             ,
             
               Bonum
               magis
               laudabile
               ,
               quam
               honorabile
               ?
               Are
               they
               worthy
               of
               prayse
               and
               not
               of
               honour
               ?
            
             Their
             memory
             is
             honorable
             ,
             but
             their
             persons
             not
             to
             
             be
             honored
             by
             vs.
             Their
             absence
             makes
             them
             vncapable
             of
             such
             petitions
             ,
             as
             we
             may
             (
             without
             danger
             )
             make
             vnto
             others
             lesse
             holy
             ,
             with
             whom
             we
             haue
             not
             onely
             mysticall
             communion
             ,
             but
             civill
             commerce
             .
             And
             civill
             worship
             without
             the
             support
             of
             civill
             commercement
             ,
             is
             but
             a
             phantastique
             groundlesse
             ceremony
             ,
             and
             an
             Apish
             observance
             .
             From
             these
             considerations
             did
             Calvin
             justly
             deny
             all
             civill
             worship
             or
             signification
             of
             such
             respect
             to
             Saints
             deceased
             ,
             as
             was
             due
             vnto
             them
             whilest
             they
             lived
             ;
             and
             vtterly
             disclaimed
             all
             religious
             worship
             either
             of
             them
             or
             of
             other
             creatures
             dead
             or
             living
             .
             And
             because
             the
             Iesuites
             delude
             the
             ignorant
             or
             vnobservant
             by
             trickes
             of
             that
             art
             ,
             wherein
             they
             are
             best
             seene
             ;
             to
             vnfold
             these
             termes
             ,
             with
             whose
             aequivocall
             vse
             they
             play
             fast
             and
             loose
             ,
             will
             be
             no
             losse
             of
             time
             ,
             nor
             interruption
             of
             discourse
             .
          
        
         
           
             CHAPTER
             XXV
             .
          
           
             
               What
               Worship
               is
               .
               How
               it
               is
               divided
               into
               civill
               and
               Religious
               .
               In
               what
               sense
               it
               is
               to
               be
               graunted
               or
               denyed
               ,
               that
               Religious
               Worship
               is
               due
               to
               Saints
               .
               That
               the
               Romish
               Church
               doth
               in
               her
               practise
               exhibite
               another
               sort
               of
               Religious
               Worship
               vnto
               Saints
               ,
               than
               her
               Advocates
               pretend
               in
               their
               Disputations
               .
            
          
           
             1.
             
             THat
             some
             worship
             or
             honor
             more
             then
             civill
             is
             due
             to
             Saints
             ,
             whether
             liuing
             with
             vs
             or
             departed
             ,
             is
             the
             chiefe
             hold
             whereat
             our
             Adversaries
             in
             this
             controversie
             ayme
             ;
             whose
             cunning
             surprisall
             ,
             as
             they
             presume
             ,
             
             would
             make
             them
             entire
             Conquerors
             without
             farther
             conflict
             .
             Worship
             or
             adoration
             of
             what
             kinde
             soever
             ,
             hath
             ,
             (
             as
             both
             acknowledge
             )
             two
             degrees
             or
             parts
             .
          
           
             
             1.
             
             The
             internall
             affection
             or
             serviceable
             submission
             which
             is
             as
             the
             soule
             or
             life
             .
          
           
             2.
             
             The
             externall
             note
             or
             signe
             of
             such
             submission
             (
             as
             bowing
             ,
             kneeling
             ,
             supplication
             )
             these
             are
             the
             body
             or
             materiall
             part
             of
             Worship
             or
             Honour
             .
          
           
             The
             internall
             submissiue
             affection
             (
             without
             which
             the
             externall
             signe
             or
             gesture
             would
             be
             interpreted
             but
             a
             mockerie
             )
             is
             due
             onely
             vnto
             Intellectuall
             Natures
             ;
             &
             must
             be
             differenced
             by
             the
             diversitie
             of
             their
             excellencies
             .
             Now
             intellectuall
             excellency
             is
             either
             Cōmunicatiue
             and
             finite
             ,
             or
             infinite
             and
             incommunicatiue
             .
             Such
             onely
             is
             the
             excellency
             of
             the
             divine
             Maiestie
             ,
             wherevnto
             they
             appropriate
             a
             correspondent
             Worship
             or
             service
             ,
             which
             they
             enstampe
             
               Cultus
               latria
            
             :
             Nor
             doe
             we
             disproue
             it
             as
             counterfeit
             ,
             though
             lately
             coyned
             ,
             if
             we
             respect
             the
             
               expresse
               difference
            
             it
             beares
             for
             its
             distinction
             from
             all
             other
             kindes
             of
             worship
             .
             Thus
             much
             onely
             might
             be
             added
             for
             explication
             ;
             [
             
               We
               are
               bound
               not
               onely
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               Honour
               God
               ,
               infinitely
               more
               than
               man
               for
               his
               infinite
               excellency
               ;
               but
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               doe
               him
               service
               and
               beare
               allegiance
               to
               him
               infinitely
               more
               absolute
               then
               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
             beare
             his
             image
             ,
             wee
             are
             in
             some
             sort
             partakers
             of
             his
             intellectuall
             excellency
             ,
             but
             altogether
             vncapable
             of
             its
             Infinitie
             :
             but
             the
             glorious
             prerogatiue
             of
             Creation
             or
             Redemption
             is
             altogether
             incommunicable
             .
             
             In
             these
             workes
             he
             admits
             no
             instrumentall
             service
             ;
             much
             lesse
             can
             he
             brooke
             a
             partner
             in
             the
             glory
             redounding
             from
             them
             .
          
           
             2.
             
             Intellectuall
             excellency
             communicated
             to
             his
             creatures
             ,
             consists
             ;
             
               
                 1.
                 
                 
                   In
                   Naturall
                   ,
                   Morall
                   or
                   Civill
                   endowments
                   ,
                   as
                   in
                   Wisedome
                   ,
                   Valour
                   ,
                   Magnanimitie
                   ,
                   Nobilitie
                   of
                   birth
                   ,
                   eminencie
                   of
                   place
                   ,
                   or
                   authoritie
                   .
                
              
               
                 2.
                 
                 
                   In
                   gifts
                   and
                   graces
                   of
                   the
                   Spirit
                   ,
                   as
                   sanctitie
                   of
                   life
                   ,
                   heavenly
                   wisedome
                   ,
                   and
                   favour
                   with
                   God.
                   
                
              
            
             Vnto
             the
             former
             ,
             which
             we
             may
             tearme
             
               temporall
               excellency
            
             ,
             they
             assigne
             civill
             respect
             or
             morall
             Worship
             ;
             vnto
             
               spiritual
               excellency
            
             ,
             a
             peculiar
             respect
             or
             reverence
             of
             a
             middle
             ranke
             ,
             inferior
             to
             latria
             ,
             or
             the
             worship
             which
             they
             giue
             to
             God
             ,
             superior
             to
             that
             wherewith
             they
             honour
             Kings
             and
             Princes
             ,
             secular
             Nobles
             or
             men
             in
             authoritie
             .
             And
             this
             for
             distinction
             sake
             they
             call
             
               cultus
               duliae
            
             ,
             a
             Worship
             of
             service
             .
             Howbeit
             a
             one
             of
             their
             principall
             Advocates
             for
             customary
             Traditions
             ,
             will
             not
             in
             this
             case
             allow
             the
             pretended
             custome
             of
             the
             Schooles
             ,
             to
             prescribe
             against
             the
             evidence
             of
             the
             naturall
             and
             Grammaticall
             vse
             of
             this
             word
             in
             all
             good
             Writers
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             
               Peresius
               ,
               is
               to
               serue
               ,
               and
               wee
               are
               not
               the
               Saints
               servants
               ,
               but
               their
               fellow-servants
               .
            
             And
             b
             Bellarmine
             should
             either
             haue
             spared
             to
             censure
             this
             his
             good
             friend
             for
             scrupulositie
             ,
             or
             els
             haue
             given
             a
             better
             resolutiō
             of
             his
             doubt
             ,
             than
             he
             hath
             done
             ;
             by
             alledging
             onely
             one
             place
             in
             Scripture
             ,
             wherein
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             taken
             not
             for
             slavery
             or
             servitude
             ,
             but
             for
             honorary
             subiection
             .
             As
             when
             the
             Apostle
             saith
             ,
             Galat.
             5.13
             .
             
               Vse
               not
               your
               libertie
               as
               an
               occasion
               to
               the
               flesh
               ,
               but
               by
               loue
               serue
               one
               another
               .
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             .
             
             Indeede
             ,
             to
             serue
             one
             another
             by
             course
             ,
             is
             no
             act
             of
             servilitie
             ;
             but
             a
             twisting
             of
             brotherly
             loue
             or
             chaine
             of
             good
             Fellowship
             :
             but
             if
             the
             bond
             of
             service
             be
             legall
             and
             not
             mutuall
             ;
             he
             that
             is
             bound
             to
             serue
             ,
             is
             properly
             a
             servant
             ,
             and
             he
             that
             hath
             right
             to
             demand
             service
             of
             another
             ,
             is
             truely
             a
             Master
             :
             such
             is
             the
             case
             betweene
             the
             Saints
             and
             vs
             ,
             by
             our
             adversaries
             doctrine
             .
             Wee
             are
             bound
             in
             conscience
             to
             serue
             and
             worship
             them
             ,
             cultu
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             so
             are
             not
             they
             (
             I
             hope
             )
             bound
             to
             serue
             vs.
             Bellarmines
             instance
             makes
             more
             for
             Peresius
             than
             against
             him
             .
             But
             seeing
             their
             tongues
             are
             their
             owne
             ,
             and
             no
             man
             may
             controll
             them
             in
             the
             vse
             of
             words
             :
             let
             them
             enioy
             their
             dialect
             ;
             wee
             will
             take
             their
             meaning
             and
             follow
             the
             matter
             .
             The
             nature
             and
             qualitie
             of
             this
             cultus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             they
             expresse
             (
             in
             opposition
             to
             vs
             )
             by
             
               Religious
               Worship
            
             .
          
           
             3.
             
             Partly
             vnder
             the
             multiplicitie
             of
             importances
             which
             these
             termes
             involue
             ;
             partly
             ,
             vnder
             a
             colour
             of
             reall
             distinction
             betweene
             the
             habites
             or
             fountaines
             whence
             these
             severall
             kindes
             of
             Worship
             must
             be
             derived
             ,
             their
             
               sleightie
               conveyance
            
             is
             not
             easily
             discerned
             ,
             vnlesse
             they
             be
             well
             eyed
             .
             To
             admit
             no
             greater
             multiplicitie
             of
             habites
             or
             graces
             ,
             than
             we
             haue
             neede
             of
             ,
             is
             a
             point
             of
             good
             vse
             in
             every
             part
             of
             Divinitie
             .
             And
             setting
             aside
             *
             Aquinas
             his
             authoritie
             (
             which
             we
             may
             ouersway
             with
             S.
             Austines
             )
             what
             necessitie
             is
             there
             of
             cloathing
             our
             soules
             with
             two
             distinct
             habites
             of
             Religion
             ;
             one
             of
             latria
             ,
             wherewith
             wee
             serue
             God
             ;
             another
             of
             dulia
             ,
             whereby
             we
             tender
             such
             respect
             and
             service
             as
             is
             fit
             for
             Saints
             and
             Angells
             ?
             For
             every
             abstract
             number
             ,
             without
             addition
             or
             subtraction
             of
             any
             vnitie
             ,
             without
             any
             the
             least
             variation
             in
             it selfe
             ,
             necessarily
             
             includes
             a
             different
             proportion
             to
             every
             number
             that
             can
             be
             compared
             with
             it
             :
             and
             so
             doth
             every
             sanctified
             or
             religious
             soule
             ,
             without
             any
             internall
             alteration
             ,
             or
             infusion
             of
             more
             habites
             or
             graces
             ,
             than
             that
             by
             which
             it
             is
             sanctified
             ,
             naturally
             bring
             forth
             three
             severall
             sorts
             of
             religious
             and
             respectfull
             demeanour
             ,
             1.
             
               towards
               God
            
             ,
             2.
             
               towards
               Saints
               or
               Angells
            
             ,
             3.
             
               towards
               Princes
               ,
               men
               in
               authoritie
               ,
            
             or
             
               of
               morall
               worth
            
             .
             As
             it
             is
             but
             one
             lesson
             ,
             
               Giue
               honour
               to
               whom
               honour
               ,
               loue
               to
               whom
               loue
               ,
               tribute
               to
               whom
               tribute
            
             *
             :
             so
             it
             is
             but
             one
             
               religious
               habite
            
             or
             rule
             of
             conscience
             that
             teacheth
             the
             practise
             of
             it
             .
             And
             in
             some
             sense
             it
             may
             be
             graunted
             that
             men
             in
             authoritie
             or
             of
             morall
             worth
             ,
             must
             be
             worshipped
             with
             religious
             worship
             ;
             in
             another
             sense
             againe
             ,
             it
             must
             be
             denyed
             ,
             that
             Saints
             are
             to
             be
             worshipped
             with
             religious
             worship
             ,
             though
             worthy
             of
             some
             peculiar
             religious
             respect
             ,
             whereto
             Kings
             and
             Princes
             (
             vnlesse
             Saints
             withall
             )
             haue
             no
             title
             .
          
           
             4.
             
             The
             respect
             or
             service
             which
             we
             owe
             to
             others
             may
             take
             this
             denomination
             of
             Religious
             from
             three
             severall
             References
             :
             First
             ,
             from
             
               the
               internall
               habit
               or
               religious
            
             rule
             of
             conscience
             ,
             which
             dictateth
             the
             acts
             of
             service
             or
             submission
             :
             secondly
             ,
             from
             
               the
               intellectuall
               excellency
            
             or
             personall
             worth
             of
             the
             partie
             to
             whom
             they
             are
             tendred
             :
             thirdly
             ,
             from
             the
             nature
             and
             qualitie
             of
             the
             acts
             or
             offices
             themselues
             ,
             which
             are
             tendred
             to
             them
             ,
             with
             the
             manner
             or
             circumstances
             of
             their
             tendring
             .
             According
             to
             the
             first
             denomination
             ,
             we
             must
             worship
             vngodly
             Magistrates
             ,
             and
             irreligious
             Princes
             with
             religious
             Worship
             .
             For
             if
             wee
             must
             doe
             all
             things
             for
             conscience
             sake
             ,
             and
             as
             in
             the
             sight
             of
             God
             ,
             our
             service
             wheresoever
             it
             is
             due
             ,
             must
             
             be
             no
             eye
             service
             ,
             no
             faigned
             respect
             .
             All
             our
             actions
             and
             demeanours
             must
             be
             religious
             ,
             as
             Religion
             is
             opposed
             to
             hypocrisie
             ,
             dissimulation
             ,
             or
             time-serving
             .
             And
             in
             this
             sense
             religious
             and
             civill
             Worship
             ,
             are
             not
             opposite
             but
             coordinate
             .
             Men
             truely
             religious
             ,
             must
             be
             religiously
             civill
             in
             their
             demeanor
             towards
             others
             .
             If
             our
             respect
             or
             service
             take
             the
             denomination
             of
             Religious
             from
             the
             
               personall
               worth
            
             or
             internall
             excellencie
             of
             the
             partie
             whom
             we
             worship
             ;
             it
             is
             most
             true
             ,
             
               wee
               are
               to
               worship
               Saints
               with
               more
               than
               meere
               civill
               Worship
               .
            
             None
             of
             our
             Church
             (
             I
             dare
             be
             bound
             )
             will
             deny
             that
             godly
             and
             religious
             men
             ,
             must
             be
             reverenced
             not
             onely
             for
             their
             vertues
             meerely
             morall
             or
             politicke
             ,
             but
             for
             their
             sanctitie
             and
             devotion
             .
             Yet
             is
             this
             all
             that
             the
             moderne
             Papist
             seekes
             to
             proue
             against
             vs.
             And
             from
             this
             Antecedent
             (
             which
             needes
             no
             proofe
             )
             he
             presently
             takes
             that
             for
             graunted
             ,
             which
             he
             shall
             never
             be
             able
             to
             prooue
             ,
             either
             from
             these
             or
             other
             premises
             ,
             to
             wit
             ,
             That
             Saints
             are
             to
             be
             worshipped
             with
             religious
             Worship
             ,
             as
             it
             is
             opposed
             to
             civill
             Worship
             .
             His
             meaning
             ,
             if
             it
             reach
             the
             point
             in
             question
             ,
             must
             be
             this
             ;
             Wee
             are
             bound
             to
             offer
             vp
             the
             proper
             acts
             of
             Religion
             as
             prayers
             ,
             with
             other
             devotions
             ,
             by
             way
             of
             personall
             honour
             or
             service
             to
             the
             Saints
             .
             This
             wee
             say
             is
             formall
             Idolatrie
             .
          
           
             5.
             
             It
             is
             one
             thing
             to
             tender
             our
             service
             in
             lowlinesse
             of
             spirit
             for
             conscience
             sake
             vnto
             the
             Prince
             ;
             another
             to
             tender
             him
             the
             service
             of
             our
             spirit
             or
             subiection
             of
             our
             consciences
             .
             Religion
             binds
             me
             to
             bow
             my
             knee
             ,
             or
             vse
             other
             accustomed
             signes
             of
             obeysance
             ,
             in
             vnfaigned
             testimony
             that
             I
             acknowledge
             him
             Lord
             of
             my
             body
             ;
             armed
             with
             Authoritie
             from
             the
             Maker
             of
             
             it
             to
             take
             vengeance
             vpon
             it
             ,
             for
             deniall
             of
             its
             service
             .
             Or
             ,
             in
             case
             he
             punish
             me
             without
             cause
             ,
             the
             bond
             of
             conscience
             and
             Religion
             tyes
             me
             to
             submit
             this
             outward
             man
             in
             humilitie
             of
             spirit
             ,
             to
             the
             vnlawfull
             exercise
             of
             his
             lawfull
             power
             ,
             rather
             than
             I
             should
             graunt
             him
             the
             command
             or
             disposall
             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
             signes
             of
             submissiue
             respect
             from
             every
             sanctified
             and
             religious
             spirit
             ,
             in
             vndoubted
             token
             that
             they
             reverence
             Gods
             gifts
             bestowed
             vpon
             him
             ,
             and
             heartily
             desire
             their
             soules
             might
             take
             some
             tincture
             or
             impression
             from
             his
             gratious
             carriage
             or
             instructions
             ,
             which
             they
             can
             hardly
             doe
             without
             some
             nearer
             linke
             of
             familiaritie
             and
             acquaintance
             :
             or
             at
             least
             ,
             would
             doe
             so
             much
             better
             ,
             by
             how
             much
             the
             linke
             were
             closer
             ,
             or
             their
             vicinitie
             greater
             .
             The
             right
             end
             and
             scope
             whereto
             the
             instinct
             of
             grace
             inherent
             in
             our
             soules
             doth
             direct
             these
             externall
             signes
             of
             submission
             ,
             is
             to
             woe
             their
             soules
             and
             spirits
             whom
             we
             thus
             reverence
             ,
             to
             some
             more
             intimate
             coniunction
             .
             This
             submissiue
             reverence
             ,
             though
             not
             required
             by
             them
             ,
             is
             on
             our
             parts
             necessary
             ,
             for
             holding
             such
             consort
             or
             iust
             proportion
             with
             the
             abundant
             measure
             of
             Gods
             graces
             in
             them
             ,
             as
             we
             may
             draw
             comfort
             and
             perfection
             from
             them
             .
             Contemplation
             of
             others
             excellency
             without
             this
             submissiue
             temper
             in
             our selues
             ,
             either
             stirres
             vp
             envie
             ,
             or
             occasioneth
             despaire
             :
             and
             yet
             all
             that
             these
             outward
             and
             vnfaigned
             signes
             of
             submission
             can
             lawfully
             plight
             vnto
             them
             ,
             is
             the
             service
             of
             our
             bodies
             or
             inferior
             faculties
             .
             These
             
             we
             could
             be
             content
             to
             sacrifice
             not
             to
             them
             ,
             but
             for
             their
             sakes
             :
             alwayes
             provided
             that
             we
             doe
             not
             preiudice
             the
             right
             or
             dominion
             ,
             which
             our
             owne
             spirits
             and
             consciences
             haue
             over
             our
             bodies
             ,
             immediately
             vnder
             God.
             But
             to
             offer
             vp
             the
             internall
             and
             proper
             fruits
             of
             the
             Spirit
             vnto
             them
             by
             way
             of
             tribute
             and
             honour
             ,
             is
             to
             dishonour
             ,
             to
             deny
             that
             God
             which
             made
             them
             .
             The
             seedes
             of
             grace
             and
             true
             Religion
             are
             sowne
             immediately
             by
             his
             sole
             powerfull
             hand
             ;
             and
             their
             natiue
             of-spring
             (
             acts
             of
             faith
             especially
             )
             must
             be
             reserved
             entire
             and
             vntouched
             for
             him
             .
             Prayers
             
               intrinsecally
               religious
            
             ,
             or
             devotions
             truely
             sacred
             ,
             are
             oblations
             ,
             which
             may
             not
             ,
             which
             cannot
             without
             open
             sacriledge
             be
             solemnly
             consecrated
             to
             any
             others
             honour
             ,
             but
             onely
             to
             his
             who
             infuseth
             the
             Spirit
             of
             prayer
             and
             thankesgiving
             into
             mens
             hearts
             .
             The
             principall
             crime
             whereof
             we
             accuse
             the
             Romish
             Church
             ,
             and
             whereof
             such
             as
             purposely
             examine
             the
             inditement
             put
             vp
             by
             Reformed
             Churches
             against
             her
             and
             her
             children
             ,
             are
             to
             take
             speciall
             notice
             ;
             is
             her
             open
             professed
             direct
             intendment
             to
             honour
             them
             which
             are
             no
             gods
             ,
             with
             those
             prayers
             or
             devotions
             ,
             with
             these
             elevations
             of
             mindes
             and
             spirits
             ,
             wherewith
             they
             present
             the
             onely
             wise
             ,
             immortall
             King
             ,
             in
             Temples
             dedicated
             to
             his
             service
             .
             He
             that
             prayed
             in
             olde
             times
             to
             an
             Idoll
             in
             a
             Groue
             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
             honor
             
             of
             our
             fellow-creatures
             ,
             is
             worse
             than
             Ananias
             and
             Saphirahs
             sinne
             :
             
               a
               lying
               to
               the
               holy
               Ghost
               ,
            
             or
             a
             mockery
             of
             him
             ;
             a
             sacrilegious
             put
             loyning
             of
             that
             which
             was
             brought
             vnto
             the
             Sanctuary
             ,
             and
             solemnly
             consecrated
             to
             the
             Lord
             of
             the
             Temple
             .
          
        
         
           
             CHAPTER
             XXVI
             .
          
           
             
               That
               the
               Worship
               which
               Sathan
               demanded
               of
               our
               Saviour
               ,
               was
               the
               very
               same
               wherewith
               the
               Romish
               Church
               worshippeth
               Saints
               ,
               that
               is
               ,
               Dulia
               ,
               not
               Latria
               according
               to
               their
               distinction
               .
               That
               our
               Saviours
               answere
               doth
               absolutely
               prohibite
               the
               offering
               of
               this
               worship
               not
               onely
               to
               Sathan
               ,
               but
               to
               any
               person
               whatsoever
               ,
               besides
               God.
               The
               truth
               of
               this
               assertion
               proued
               by
               S.
               Iohns
               authoritie
               and
               S.
               Peters
               .
            
          
           
             1.
             
             THe
             doctrine
             delivered
             in
             the
             former
             Chapter
             ,
             was
             a
             truth
             in
             olde
             times
             so
             cleare
             ,
             and
             so
             well
             approued
             by
             the
             constant
             practise
             of
             liuing
             Saints
             ,
             that
             the
             very
             quotation
             of
             that
             Law
             whereon
             wee
             ground
             it
             ,
             did
             put
             the
             Devill
             himselfe
             ,
             for
             the
             present
             ,
             to
             a
             non-plus
             .
             But
             he
             hath
             bethought
             himselfe
             of
             new
             answers
             since
             ,
             and
             found
             opportunitie
             to
             distill
             his
             intoxicating
             distinctions
             into
             moderne
             braines
             through
             Iesuiticall
             quills
             .
             Howsoever
             ,
             to
             eyes
             not
             darkned
             with
             the
             smoake
             of
             hell
             ,
             it
             will
             never
             take
             the
             least
             tincture
             of
             probabilitie
             ,
             much
             lesse
             any
             permanent
             colour
             of
             solid
             truth
             ,
             that
             the
             Tempter
             should
             demand
             
               cultum
               latriae
            
             (
             as
             now
             it
             is
             taken
             by
             the
             Iesuites
             )
             of
             our
             Saviour
             .
             Or
             ,
             although
             he
             had
             set
             so
             high
             a
             price
             at
             
             the
             first
             word
             vpon
             so
             faire
             commodities
             as
             he
             proffered
             ;
             there
             could
             be
             no
             doubt
             of
             his
             readinesse
             to
             fall
             lower
             at
             the
             second
             ,
             rather
             than
             to
             hazzard
             the
             losse
             of
             his
             Market
             .
             For
             he
             loues
             to
             play
             at
             small
             games
             ,
             rather
             than
             altogether
             to
             sit
             out
             .
             And
             if
             the
             Iesuites
             answers
             to
             our
             arguments
             were
             currant
             ;
             their
             Master
             with
             halfe
             of
             one
             of
             their
             skill
             in
             Sophistrie
             ,
             might
             haue
             put
             ours
             to
             a
             new
             reply
             ,
             as
             he
             did
             him
             twice
             ,
             to
             a
             
               scriptum
               est
               .
               It
               is
               written
            
             (
             sayth
             our
             Saviour
             )
             
               Thou
               shalt
               worship
               thy
               Lord
               thy
               God
               ,
               and
               him
               onely
               shalt
               thou
               serue
            
             a
             .
             True
             ,
             sayth
             the
             
               Iesuite
               ,
               cultu
               latriae
            
             :
             for
             it
             is
             written
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             this
             kinde
             of
             worship
             (
             exprest
             by
             the
             Greeke
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             by
             our
             b
             Adversaries
             doctrine
             is
             due
             to
             Saints
             .
             What
             was
             it
             then
             which
             the
             Devill
             did
             expresly
             demand
             of
             our
             Saviour
             ,
             Latria
             or
             Dulia
             ?
             neither
             expresly
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Adoration
             .
             But
             this
             Worship
             may
             be
             demanded
             vpon
             some
             higher
             style
             than
             befits
             Saints
             to
             accept
             or
             vse
             .
             It
             may
             be
             demanded
             in
             testification
             of
             homage
             royall
             ,
             or
             in
             acknowledgment
             of
             the
             partie
             to
             whom
             it
             is
             tendred
             for
             Lord
             and
             Soveraigne
             of
             the
             parties
             which
             tender
             it
             .
             To
             him
             that
             would
             thus
             reply
             ,
             the
             reioynder
             is
             readie
             out
             of
             the
             text
             :
             for
             the
             Devill
             did
             not
             exact
             any
             externall
             signe
             
             of
             submission
             vnto
             himselfe
             ,
             as
             vnto
             the
             supreame
             disposer
             or
             prime
             fountaine
             of
             the
             temporall
             blessings
             ,
             which
             he
             promised
             .
             The
             tenor
             of
             his
             promise
             was
             thus
             ;
             *
             
               All
               this
               power
               will
               I
               giue
               thee
               ,
               and
               the
               glory
               of
               the
               kingdomes
               :
               for
               that
               is
               delivered
               vnto
               me
               .
            
             By
             whom
             ?
             questionlesse
             by
             some
             Superior
             &
             more
             soveraigne
             Lord
             ,
             from
             whose
             right
             he
             sought
             to
             deriue
             his
             warrant
             to
             bestow
             them
             ;
             
               To
               whomsoever
               I
               will
               ,
               I
               giue
               it
               .
            
             The
             warrant
             pretended
             in
             respect
             of
             the
             parties
             capable
             of
             the
             donation
             of
             it
             ,
             is
             very
             large
             ,
             but
             not
             without
             conditions
             to
             be
             performed
             by
             them
             :
             
               If
               thou
               therefore
               wilt
               fall
               downe
               before
               me
               ,
               and
               worship
               me
               ,
               all
               shall
               be
               thine
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               falling
               downe
               before
               him
               ,
            
             being
             all
             the
             Tempter
             did
             demaund
             ;
             our
             Saviours
             reply
             had
             neither
             beene
             direct
             nor
             pertinent
             ,
             vnlesse
             the
             exclusiue
             particle
             onely
             be
             referred
             as
             well
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             worship
             or
             prostration
             ,
             as
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               supreame
               service
            
             .
             Is
             it
             then
             but
             a
             meere
             tricke
             of
             wit
             ,
             or
             poynt
             of
             Sophistrie
             without
             sinne
             thus
             palpably
             to
             divide
             that
             sense
             of
             Scripture
             which
             God
             had
             so
             closely
             joyned
             ?
             Is
             it
             a
             pettie
             presumption
             onely
             ,
             for
             a
             Iesuite
             to
             thinke
             he
             could
             haue
             caught
             the
             Devill
             more
             cunningly
             in
             his
             owne
             play
             ,
             or
             haue
             gone
             beyond
             him
             with
             a
             mentall
             reservation
             ,
             or
             evasion
             ;
             if
             the
             like
             proffer
             had
             beene
             made
             to
             him
             ,
             as
             was
             to
             our
             Saviour
             ?
             For
             this
             in
             effect
             is
             the
             Iesuites
             answer
             .
             The
             Law
             forbids
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             onely
             ,
             the
             Devill
             required
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             therefore
             he
             demaunded
             nothing
             forbidden
             by
             the
             Law.
             To
             be
             able
             thus
             to
             play
             fast
             and
             loose
             with
             the
             sacred
             bond
             of
             Gods
             Law
             at
             his
             pleasure
             ;
             or
             to
             loose
             the
             linke
             of
             absolute
             allegiance
             to
             supreame
             Maiestie
             with
             frivolous
             distinctions
             pretended
             from
             some
             slips
             of
             the
             Auncients
             ,
             
             is
             that
             wherein
             the
             Iesuite
             glories
             .
             Such
             of
             this
             sublimated
             sect
             as
             stifly
             maintaine
             ,
             that
             not
             onely
             all
             Image-worship
             ,
             but
             all
             civill
             vse
             of
             Pictures
             was
             forbidden
             the
             Iewes
             ,
             are
             not
             ashamed
             to
             stand
             vpon
             the
             former
             glosse
             ,
             as
             the
             best
             rocke
             of
             their
             defence
             for
             maintaining
             the
             distinction
             between
             Dulia
             and
             Latria
             .
             But
             the
             words
             of
             the
             Law
             are
             still
             the
             same
             ,
             and
             therefore
             can
             admit
             no
             distinction
             now
             ,
             which
             they
             might
             not
             then
             haue
             borne
             .
             Howbeit
             ,
             were
             that
             Law
             abrogated
             so
             far
             as
             it
             concernes
             the
             vse
             of
             Images
             ,
             it
             could
             not
             disanull
             this
             new
             distinction
             ,
             were
             this
             grounded
             vpon
             any
             other
             pregnant
             Scripture
             ,
             but
             so
             grounded
             it
             is
             not
             ,
             it
             cannot
             be
             .
          
           
             2.
             
             Such
             as
             would
             blush
             at
             the
             former
             Glosse
             ,
             will
             perhaps
             reply
             ,
             that
             the
             lowest
             degree
             of
             any
             worship
             was
             more
             than
             the
             Devill
             had
             right
             to
             chalenge
             ,
             and
             more
             than
             might
             be
             tendred
             to
             him
             by
             any
             Intelligent
             creature
             .
             The
             exception
             I
             graunt
             were
             good
             ,
             if
             our
             Saviour
             had
             onely
             refused
             to
             worship
             him
             ,
             because
             he
             was
             Gods
             enemy
             ;
             but
             it
             no
             way
             toucheth
             the
             reason
             of
             his
             refusall
             ,
             which
             is
             vniversally
             perpetuall
             .
             For
             he
             tooke
             no
             notice
             of
             the
             Devils
             ill
             deserts
             ,
             but
             frames
             such
             an
             answer
             to
             the
             demaund
             it selfe
             ,
             as
             was
             to
             stand
             for
             an
             vnalterable
             expositiō
             of
             that
             indispensable
             Law
             in
             respect
             of
             every
             creature
             either
             tempting
             or
             tempted
             in
             like
             sort
             ,
             to
             the
             worlds
             end
             .
             None
             may
             worship
             or
             serue
             any
             Creature
             with
             
               religious
               Worship
            
             ;
             all
             of
             vs
             must
             so
             worship
             and
             serue
             God
             alone
             .
             The
             words
             of
             the
             Text
             it selfe
             ,
             as
             well
             in
             the
             Septuagint
             as
             in
             the
             Hebrew
             ;
             are
             no
             more
             than
             these
             :
             
               Thou
               shalt
               feare
               thy
               Lord
               thy
               God
               ,
               and
               him
               shalt
               thou
               serue
               .
            
             The
             super-eminent
             dignitie
             of
             the
             partie
             whose
             feare
             and
             
             service
             are
             enioyned
             ,
             doth
             (
             in
             our
             Saviours
             Logicke
             )
             make
             the
             indefinite
             Forme
             of
             the
             Commaundement
             ,
             fully
             aequivalent
             to
             this
             vniversall
             Negatiue
             :
             [
             
               No
               man
               may
               tender
               any
               act
               of
               religious
               feare
               ,
               worship
               ,
               or
               service
               ,
               to
               any
               man
               or
               Angell
               ,
               to
               any
               thing
               in
               heaven
               or
               earth
               ,
               or
               in
               the
               regions
               vnder
               the
               earth
               ,
               but
               onely
               to
               him
               who
               made
               all
               ,
               who
               is
               Lord
               of
               all
               ;
               whom
               all
               are
               bound
               to
               feare
               and
               worship
               ,
               with
               all
               their
               hearts
               ,
               with
               all
               their
               soules
               and
               all
               their
               might
            
             ]
             .
             And
             of
             all
             kindes
             of
             religious
             feare
             or
             service
             ,
             
               Cultus
               duliae
            
             is
             either
             most
             improperly
             or
             most
             impiously
             tendred
             to
             Saints
             and
             Angels
             .
             For
             though
             as
             in
             Gods
             house
             there
             be
             many
             Mansions
             ,
             so
             no
             doubt
             there
             be
             severall
             degrees
             or
             rankes
             of
             Attendants
             ,
             yet
             the
             highest
             and
             the
             lowest
             members
             of
             Christs
             mysticall
             body
             are
             brethren
             ;
             the
             greatest
             Angell
             ,
             and
             the
             least
             amongst
             the
             sonnes
             of
             men
             ,
             are
             fellow-servants
             .
             Doe
             wee
             speake
             this
             as
             men
             vnwilling
             to
             bow
             their
             knees
             vnto
             their
             betters
             without
             hope
             of
             gaine
             ,
             or
             loath
             to
             spend
             their
             breath
             without
             a
             fee
             ;
             or
             doth
             not
             the
             Scripture
             say
             the
             same
             ?
             Doe
             not
             such
             of
             our
             Lord
             and
             Masters
             servants
             as
             are
             cloathed
             with
             glory
             and
             immortalitie
             ,
             and
             daily
             behold
             his
             presence
             in
             perfect
             ioy
             ,
             inhibite
             the
             first
             proffers
             of
             such
             obeysance
             to
             them
             present
             ,
             as
             the
             Romish
             liturgie
             solemnly
             consecrates
             to
             the
             shrines
             and
             statues
             of
             others
             much
             meaner
             ,
             in
             their
             absence
             ?
             How
             beautifull
             were
             the
             feete
             of
             that
             heavenly
             Embassador
             ,
             how
             glorious
             and
             ioyfull
             were
             the
             tydings
             he
             then
             brought
             vnto
             the
             Inhabitants
             of
             the
             earth
             ;
             *
             
               Blessed
               are
               they
               which
               are
               called
               vnto
               the
               marriage
               supper
               of
               the
               Lambe
               :
               these
               are
               the
               true
               sayings
               of
               God.
            
             Such
             was
             the
             state
             of
             the
             messenger
             ,
             and
             such
             his
             message
             ,
             as
             did
             well
             deserue
             to
             
             haue
             an
             Apostle
             for
             his
             Scribe
             ;
             for
             He
             bid
             him
             write
             .
             And
             yet
             when
             this
             his
             Secretary
             fell
             at
             his
             feete
             ,
             vers
             .
             10.
             to
             worship
             ,
             he
             said
             vnto
             him
             ;
             
               See
               thou
               doe
               it
               not
               :
               I
               am
               thy
               fellow-servant
               ,
               and
               of
               thy
               brethren
               that
               haue
               the
               testimony
               of
               Iesus
               :
               worship
               God.
            
             Did
             S.
             Iohn
             want
             wit
             to
             reply
             ;
             So
             I
             will
             ,
             
               cultu
               latriae
            
             ;
             but
             Thee
             my
             Lord
             (
             his
             Embassador
             ,
             )
             also
             
               cultu
               duliae
            
             ?
             This
             is
             a
             distinction
             of
             such
             subtiltie
             ,
             that
             it
             surpasseth
             all
             skill
             or
             spirit
             of
             prophecies
             .
             Otherwise
             ,
             S.
             Iohn
             might
             haue
             knowne
             the
             vse
             of
             it
             ,
             when
             he
             had
             better
             opportunitie
             to
             vse
             it
             ,
             than
             any
             had
             since
             .
             Yet
             if
             he
             had
             beene
             so
             disposed
             the
             Angell
             prevented
             him
             ,
             
               I
               am
               thy
               fellow
               servant
            
             ,
             and
             it
             is
             the
             dutie
             of
             servants
             ,
             not
             to
             seeke
             honour
             one
             of
             another
             ,
             but
             to
             be
             yoke-fellowes
             in
             their
             Masters
             service
             ;
             conforts
             in
             setting
             forth
             his
             honour
             .
             *
             Bellarmine
             was
             conscious
             that
             his
             first
             answere
             to
             this
             place
             ,
             (
             though
             borrowed
             from
             Antiquitie
             )
             was
             erroneous
             or
             impertinent
             ;
             
               Corrigendus
               fuit
               adorator
               non
               propter
               errorem
               adorationis
               sed
               propter
               errorem
               personae
               :
               Saint
               Iohn
               was
               not
               to
               be
               reformed
               for
               offring
               to
               worship
               Him
               whom
               be
               tooke
               to
               be
               Christ
               ,
               but
               in
               that
               he
               mistooke
               the
               Angell
               for
               Christ
               .
            
             Saint
             *
             Austines
             words
             ,
             vpon
             which
             Bellarmine
             was
             too
             wise
             to
             rely
             too
             much
             ,
             are
             these
             ;
             
               Talis
               apparuerat
               Angelus
               ut
               pro
               Deo
               posset
               adorari
               ,
               et
               ideo
               fuerat
               corrigendus
               adorator
               ;
               The
               Angel
               did
               so
               appeare
               ,
               as
               he
               might
               seeme
               to
               be
               God
               ,
               or
               to
               be
               worshipped
               as
               God
               ,
               and
               therefore
               the
               worshipper
               was
               to
               be
               rectified
               .
            
          
           
             3.
             
             But
             let
             vs
             try
             whether
             his
             second
             cogitations
             be
             any
             sounder
             .
             
               Saint
               Iohn
               did
               well
               in
               preffering
               to
               worship
               the
               Angell
               ;
               as
               Abraham
               ,
               Lot
               ,
               and
               other
               of
               his
               godly
               auncestors
               had
               done
               :
               but
               the
               Angel
               did
               prohibite
               him
               in
               reverence
               to
               Christs
            
             *
             humanitie
             .
             For
             since
             the
             Angels
             themselues
             
             haue
             done
             homage
             to
             Christs
             humanitie
             ,
             they
             will
             not
             receiue
             that
             homage
             from
             men
             ,
             which
             before
             Christs
             incarnation
             they
             did
             .
             Let
             him
             pretend
             what
             authoritie
             he
             list
             for
             the
             truth
             of
             this
             reply
             ,
             it
             is
             impertinent
             to
             the
             point
             in
             question
             ;
             and
             we
             may
             driue
             him
             to
             another
             shift
             by
             pressing
             this
             evasion
             .
             For
             if
             the
             Angels
             since
             Christs
             incarnation
             haue
             released
             men
             of
             their
             wonted
             homage
             ;
             or
             rather
             wholly
             resigned
             it
             into
             Christs
             hand
             ,
             abandoning
             the
             least
             acknowledgment
             of
             religious
             worship
             when
             they
             come
             as
             Gods
             Embassadors
             in
             person
             :
             wee
             demaund
             whether
             the
             Romish
             Church
             did
             well
             or
             ill
             in
             commaunding
             her
             sonnes
             and
             daughters
             to
             worship
             them
             still
             in
             this
             latter
             age
             ,
             wherein
             wee
             expect
             Christs
             comming
             in
             glory
             to
             Iudgement
             ?
             The
             forme
             of
             Bellarmines
             second
             answere
             is
             very
             strange
             ,
             and
             such
             ,
             as
             he
             derides
             Brentius
             ,
             for
             vsing
             in
             a
             matter
             farre
             more
             capable
             of
             it
             .
             
               Wee
               rightly
               worship
               Angels
               ,
               and
               the
               Angels
               rightly
               refuse
               to
               be
               worshipped
               by
               vs.
            
             For
             after
             the
             Angell
             had
             given
             out
             his
             prohibition
             ,
             
               Vide
               ne
               feceris
               ,
               cap.
            
             19.
             ver
             .
             10.
             
             
               See
               thou
               doe
               it
               not
               :
               the
               Apostle
               offers
               to
               doe
               the
               like
               againe
               ,
               cap.
            
             22.
             ver
             .
             9.
             
               as
               well
               knowing
               that
               he
               did
               well
               in
               worshipping
               ,
               and
               the
               Angell
               as
               well
               in
               refusing
               to
               be
               worshipped
               .
               Nor
               may
               wee
               suspect
               ,
               that
               Saint
               Iohn
               was
               either
               indocile
               or
               forgetfull
               .
            
             Much
             lesse
             may
             we
             suspect
             that
             God
             Almightie
             would
             haue
             his
             children
             of
             the
             Church
             militant
             and
             triumphant
             to
             complement
             it
             all
             the
             yeare
             long
             ,
             in
             such
             manner
             as
             strangers
             will
             for
             a
             turne
             or
             two
             at
             their
             first
             meeting
             :
             the
             one
             in
             good
             manners
             offring
             ,
             and
             the
             other
             better
             refusing
             the
             chiefe
             place
             or
             precedence
             ;
             least
             of
             all
             may
             we
             thinke
             ,
             that
             one
             of
             Gods
             glorious
             Embassadors
             ,
             could
             out
             of
             maydenly
             
             modestie
             be
             driven
             to
             maintaine
             false
             doctrine
             .
             To
             haue
             avoided
             the
             first
             proffer
             of
             worship
             so
             peremptorily
             forbidden
             ,
             [
             
               See
               thou
               doe
               it
               not
            
             ,
             ]
             had
             beene
             enough
             to
             disprooue
             the
             solemne
             practise
             of
             it
             in
             whomsoever
             .
             But
             not
             herewith
             content
             ,
             he
             giues
             a
             generall
             reason
             of
             his
             prohibition
             ;
             
               See
               thou
               doe
               it
               not
               :
               for
               I
               am
               thy
               fellow-servant
               ,
               worship
               God.
            
             May
             wee
             not
             supply
             his
             meaning
             by
             Analogie
             of
             our
             Saviours
             Comment
             vpon
             the
             Text
             of
             the
             Law
             ,
             [
             
               Worship
               him
               alone
               ,
               whom
               the
               Angels
               can
               never
               worship
               too
               much
               ,
               nor
               any
               man
               on
               earth
               enough
            
             ]
             .
          
           
             4.
             
             It
             is
             a
             warrant
             to
             our
             Churches
             ,
             fully
             sufficient
             ,
             not
             to
             doe
             homage
             vnto
             Angels
             absent
             ,
             because
             in
             presence
             they
             refuse
             and
             forbid
             it
             .
             By
             what
             warrant
             the
             Romish
             Church
             can
             obtrude
             it
             vpon
             them
             against
             their
             wills
             ,
             let
             her
             sonnes
             looke
             to
             it
             .
             Wee
             haue
             cause
             to
             suspect
             ,
             and
             they
             to
             feare
             ,
             that
             the
             Devill
             and
             his
             swift
             messengers
             haue
             played
             Gehazies
             with
             their
             Naamans
             ;
             runne
             to
             their
             Rulers
             in
             these
             heavenly
             Prophets
             names
             ,
             to
             demaund
             such
             gratifications
             ,
             vpon
             false
             pretences
             ,
             in
             their
             absence
             ,
             as
             they
             resolutely
             refused
             ,
             when
             in
             all
             reason
             they
             best
             deserved
             them
             ,
             if
             at
             any
             time
             they
             might
             haue
             taken
             them
             .
             The
             Disciple
             is
             not
             aboue
             his
             Maister
             ;
             much
             lesse
             is
             the
             pupils
             practise
             to
             be
             imitated
             before
             the
             Tutors
             doctrine
             .
             S.
             Iohn
             in
             this
             Dialogue
             was
             the
             pupill
             :
             doe
             they
             then
             grace
             him
             by
             taking
             his
             proffer
             to
             worship
             this
             Angel
             for
             their
             warrant
             ,
             or
             rather
             wrong
             the
             Angel
             in
             not
             admitting
             his
             two-fold
             inhibition
             (
             at
             both
             times
             obeyed
             by
             this
             his
             schollar
             )
             for
             a
             sufficient
             caveat
             to
             deterre
             them
             from
             making
             the
             worshipping
             of
             Saints
             and
             Angels
             a
             speciall
             part
             of
             their
             solemne
             service
             ?
             
             But
             this
             is
             the
             curse
             which
             by
             Gods
             just
             judgement
             is
             fallen
             vpon
             them
             for
             detayning
             the
             truth
             in
             vnrighteousnesse
             ;
             That
             as
             the
             Horse-leach
             sucketh
             onely
             the
             melancholy
             humor
             out
             of
             mens
             bloud
             :
             so
             these
             Locusts
             having
             relinquished
             the
             pure
             fountaine
             of
             truth
             ,
             must
             long
             after
             the
             dregs
             of
             Antiquitie
             in
             their
             doctrine
             ,
             and
             in
             their
             practise
             feede
             principally
             vpon
             such
             infirmities
             of
             the
             flesh
             ,
             as
             sometimes
             mingle
             them selues
             with
             the
             spirituall
             behaviour
             of
             Gods
             Saints
             .
             For
             even
             the
             soules
             of
             Gods
             dearest
             Saints
             haue
             their
             habitation
             ,
             during
             this
             life
             ,
             with
             flesh
             and
             bloud
             .
             And
             albeit
             we
             sinfull
             men
             may
             not
             passe
             our
             censures
             vpon
             S.
             Iohn
             ,
             nor
             measure
             his
             carriage
             in
             the
             Angels
             presence
             ,
             by
             any
             the
             least
             oversight
             in
             our selues
             ,
             who
             are
             never
             raught
             beyond
             our selues
             ,
             in
             such
             admiration
             of
             spirit
             ,
             as
             he
             then
             was
             :
             yet
             the
             holy
             Angel
             with
             whose
             glorious
             appearance
             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
             espie
             in
             a
             meere
             contemplatiue
             Scholar
             ,
             called
             into
             some
             Court-like
             audience
             .
             This
             carriage
             was
             for
             the
             present
             more
             pardonable
             in
             him
             ,
             than
             the
             continuall
             imitation
             of
             it
             can
             be
             in
             any
             .
             A
             gratious
             Prince
             would
             take
             little
             or
             no
             displeasure
             ,
             if
             a
             man
             in
             a
             dreame
             or
             traunce
             ,
             or
             in
             some
             extraordinary
             passion
             of
             feare
             arising
             from
             apprehension
             of
             imminent
             danger
             ,
             or
             of
             ioy
             for
             vnexpected
             safetie
             ;
             should
             bestow
             royall
             titles
             on
             his
             speciall
             benefactor
             ,
             or
             preferre
             extemporary
             petitions
             or
             
               gratulations
               ore
               tenus
            
             in
             such
             submissiue
             style
             or
             gesture
             ,
             as
             might
             impeach
             ,
             as
             well
             the
             greatest
             subject
             in
             the
             Kingdome
             that
             
             should
             accept
             them
             ,
             as
             the
             meanest
             that
             could
             offer
             them
             ,
             of
             disloyaltie
             ,
             if
             they
             were
             drawne
             into
             legall
             forme
             or
             daily
             practise
             .
             Admitting
             the
             Angel
             had
             not
             twice
             disallowed
             the
             worship
             proffered
             by
             the
             Apostle
             :
             yet
             if
             we
             consider
             the
             extasie
             or
             strange
             exultation
             of
             spirit
             ,
             whence
             it
             was
             wrested
             ;
             the
             delinquencie
             of
             the
             Romish
             Church
             (
             vsing
             his
             example
             for
             a
             patterne
             of
             their
             behaviour
             in
             publicke
             and
             solemne
             service
             ,
             when
             no
             occasion
             of
             like
             passion
             is
             offred
             either
             by
             Angelicall
             presence
             or
             joyfull
             Embassage
             )
             argueth
             more
             wilfull
             and
             contemptuous
             disloyaltie
             towardes
             God
             ,
             than
             the
             former
             supposition
             implieth
             towardes
             earthly
             Princes
             .
             And
             as
             it
             is
             a
             point
             of
             indiscretion
             to
             shew
             such
             peculiar
             observance
             to
             great
             Personages
             in
             the
             Princes
             presence
             ,
             as
             good
             manners
             else-where
             would
             exact
             ;
             so
             to
             tender
             such
             solemne
             worship
             to
             Saints
             and
             Angels
             in
             the
             Church
             or
             house
             of
             God
             ,
             is
             a
             circumstance
             which
             much
             aggravateth
             the
             haynousnesse
             ,
             or
             rather
             induceth
             an
             alteration
             of
             the
             qualitie
             of
             the
             Worship
             it selfe
             ;
             enough
             to
             make
             it
             superstitiously
             Religious
             ,
             though
             otherwise
             decently
             civill
             ,
             or
             offensiue
             onely
             in
             excesse
             .
          
           
             5.
             
             But
             to
             what
             end
             did
             the
             Apostle
             so
             carefully
             register
             the
             Angels
             two-fold
             prohibition
             ,
             or
             his
             owne
             reiterated
             checke
             ?
             To
             blazon
             his
             owne
             dignitie
             and
             high
             respect
             with
             Angels
             ;
             or
             to
             embolden
             others
             of
             meaner
             place
             in
             the
             Church
             Militant
             ,
             to
             fasten
             that
             kindnesse
             vpon
             them
             absent
             ▪
             which
             would
             not
             be
             accepted
             from
             him
             whiles
             he
             spake
             with
             them
             face
             to
             face
             ?
             *
             Some
             Romanists
             thinke
             such
             lowly
             obeysance
             did
             not
             so
             well
             become
             S.
             Iohn
             ,
             because
             he
             was
             a
             Priest
             ,
             others
             ,
             because
             he
             was
             a
             Virgine
             :
             and
             the
             office
             of
             
             Priesthood
             ,
             is
             ,
             in
             their
             doctrine
             ,
             as
             great
             ;
             Virginitie
             ,
             in
             a
             man
             of
             his
             age
             ,
             a
             greater
             dignitie
             than
             Angelicall
             excellencie
             .
             Virginitie
             ,
             (
             I
             thinke
             )
             is
             more
             scarce
             and
             rare
             in
             Romish
             Priests
             ,
             than
             the
             gift
             of
             Prophecie
             or
             familiaritie
             with
             Angels
             ,
             is
             in
             other
             men
             ;
             and
             this
             is
             the
             reason
             that
             they
             set
             so
             high
             a
             price
             vpon
             it
             .
             Others
             coniecture
             the
             spirit
             of
             Prophecy
             did
             priviledge
             this
             great
             Apostle
             from
             the
             common
             service
             of
             Angels
             .
             But
             the
             greater
             skill
             he
             had
             in
             heavenly
             mysteries
             ,
             the
             greater
             were
             his
             motiues
             to
             worship
             this
             Angell
             (
             vnder
             God
             )
             his
             principall
             Instructor
             .
             And
             Saint
             Peters
             refusall
             of
             like
             obeysance
             from
             Cornelius
             ,
             doth
             so
             crush
             all
             these
             ,
             and
             whatsoever
             pretences
             can
             be
             brought
             ,
             that
             they
             can
             never
             seeme
             whole
             or
             sound
             againe
             to
             such
             as
             first
             made
             them
             .
          
           
             6.
             
             Cornelius
             was
             neither
             Prophet
             ,
             Priest
             ,
             nor
             Virgine
             ,
             a
             Gentile
             by
             birth
             ,
             and
             a
             novice
             in
             faith
             ;
             committed
             by
             the
             Angell
             of
             God
             to
             S.
             Peters
             instruction
             .
             He
             was
             in
             conscience
             and
             Religion
             bound
             to
             reverence
             this
             great
             Apostle
             ;
             not
             onely
             for
             his
             religious
             and
             sanctified
             life
             ,
             but
             as
             his
             Father
             in
             God
             ,
             his
             chiefe
             Gardian
             vnder
             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
             offred
             no
             other
             signe
             of
             submission
             to
             S.
             Peters
             person
             ,
             than
             every
             Romish
             Priest
             and
             Prelate
             doth
             vnto
             his
             Image
             ;
             he
             tooke
             him
             vp
             ,
             and
             warnes
             him
             not
             to
             fall
             downe
             before
             him
             ,
             or
             any
             Saint
             so
             againe
             :
             
               I
               my selfe
               also
               am
               a
               man.
            
             But
             may
             not
             this
             speech
             imply
             that
             Cornelius
             tooke
             him
             at
             first
             sight
             for
             a
             god
             ,
             and
             so
             polluted
             his
             externall
             worship
             with
             this
             internall
             misconceipt
             ?
             Sure
             he
             that
             was
             so
             well
             acquainted
             
             with
             the
             Iewish
             Religion
             ,
             and
             *
             so
             well
             spoken
             of
             by
             the
             Iewes
             ,
             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
             Angell
             haue
             willed
             him
             to
             send
             to
             Ioppa
             for
             God
             to
             come
             vnto
             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
             naturall
             infirmitie
             of
             flesh
             and
             bloud
             ,
             which
             (
             wanting
             such
             as
             S.
             Peter
             was
             ,
             to
             checke
             or
             controll
             it
             ,
             )
             brought
             forth
             Idolatry
             in
             the
             Heathens
             and
             the
             Romanists
             ,
             he
             sought
             to
             entertaine
             Gods
             Embassador
             in
             most
             lowly
             and
             submissiue
             fashion
             .
             To
             set
             their
             hearts
             too
             much
             vpon
             such
             creatures
             as
             are
             Gods
             instruments
             for
             their
             extraordinary
             good
             ,
             is
             a
             temptation
             wherewith
             good
             natured
             men
             ,
             (
             such
             as
             Cornelius
             was
             )
             without
             spirituall
             instruction
             are
             soonest
             overtaken
             .
             And
             out
             of
             the
             abundance
             of
             affectionate
             desire
             to
             testifie
             his
             thankfulnesse
             in
             the
             best
             sort
             that
             he
             could
             ;
             he
             renders
             that
             to
             the
             Embassador
             which
             was
             due
             onely
             to
             his
             Maister
             .
             *
             
               Hic
               est
               vetustissimus
               referendi
               bene
               merentibus
               gratiam
               mos
               ,
               vt
               tales
               numinibus
               ascribant
               ;
               The
               most
               auncient
               manner
               of
               expressing
               thankfulnesse
               to
               speciall
               benefactors
               ,
               is
               to
               inroll
               them
               in
               the
               Kalend●r
               of
               Gods
               or
               divine
               powers
               .
            
             After
             the
             holy
             Ghost
             to
             the
             astonishment
             of
             the
             circumcision
             had
             fallen
             vpon
             all
             that
             heard
             Peters
             words
             ,
             in
             testimony
             that
             they
             were
             the
             words
             of
             God
             ;
             did
             either
             Cornelius
             himselfe
             ,
             or
             the
             meanest
             Gentile
             present
             ,
             fall
             downe
             and
             worship
             S.
             Peter
             ,
             though
             not
             as
             the
             author
             and
             fountaine
             of
             
             that
             in●stimable
             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
             *
             Text
             resolues
             vs
             ,
             the
             first
             fruits
             of
             their
             new
             tongues
             ,
             were
             offred
             vp
             immediately
             in
             sacrifice
             
               vnto
               God
               which
               had
               given
               such
               gifts
               to
               men
               .
            
             The
             spirit
             whereof
             they
             were
             partakers
             ,
             taught
             them
             to
             glorifie
             the
             giver
             onely
             ;
             not
             man
             ,
             which
             had
             nothing
             ,
             which
             he
             had
             not
             received
             .
          
           
             7.
             
             Never
             had
             any
             man
             juster
             occasion
             to
             worship
             an
             Angell
             than
             S.
             Iohn
             ,
             or
             a
             Saint
             than
             Cornelius
             and
             his
             company
             had
             ?
             The
             reason
             why
             the
             Lord
             in
             wisedome
             would
             haue
             ,
             aswell
             their
             willingnes
             to
             worship
             ,
             as
             the
             Angels
             &
             S.
             Peters
             vnwillingnes
             to
             accept
             their
             proffered
             submission
             ,
             so
             expressely
             registred
             ,
             was
             to
             imprint
             the
             true
             meaning
             of
             that
             Law
             in
             the
             hearts
             of
             all
             that
             should
             reade
             those
             Stories
             :
             
               Thou
               shalt
               worship
               thy
               Lord
               thy
               God
               ,
               and
               him
               onely
               shalt
               thou
               serue
            
             ;
             as
             also
             the
             necessitie
             of
             that
             caveat
             which
             another
             Apostle
             had
             given
             to
             posteritie
             :
             *
             
               Let
               no
               man
               beguile
               you
               of
               your
               reward
               ,
               in
               a
               voluntary
               humilitie
               and
               worshipping
               of
               Angels
               ,
               intruding
               himselfe
               into
               things
               which
               he
               hath
               not
               seene
               ,
               vai●ely
               puffed
               vp
               in
               his
               fleshly
               minde
               .
            
             If
             so
             maine
             a
             pillar
             of
             Christs
             Church
             ,
             as
             S.
             Iohn
             (
             who
             foresaw
             the
             generall
             Apostasie
             from
             the
             sincere
             worship
             of
             God
             to
             Antichristian
             Idolatry
             )
             were
             thus
             shaken
             with
             this
             temptation
             ,
             it
             was
             not
             to
             be
             expected
             ,
             that
             any
             (
             after
             that
             Sathan
             who
             can
             transforme
             himselfe
             into
             an
             Angel
             of
             light
             ,
             was
             let
             loose
             )
             should
             be
             able
             
               to
               stand
            
             without
             vigilant
             attention
             vnto
             Iohns
             admonitions
             ,
             and
             these
             fayre
             warnings
             which
             God
             had
             given
             the
             world
             in
             him
             and
             Cornelius
             .
             A
             senselesse
             and
             reprobate
             stupiditie
             
             more
             than
             Iewish
             ,
             hath
             befallen
             most
             of
             the
             moderne
             Romanists
             for
             their
             wilfull
             relapse
             into
             Heathenish
             Idolatrie
             .
             What
             heathenish
             Priest
             did
             ever
             frame
             an
             answere
             to
             the
             obiections
             of
             the
             Orthodoxe
             ,
             either
             so
             ridiculous
             in
             it selfe
             ,
             or
             which
             might
             argue
             such
             a
             respectlesse
             esteeme
             of
             the
             divine
             Maiestie
             ,
             whom
             they
             were
             chalenged
             to
             wrong
             ,
             as
             *
             Vasquez
             and
             Salmeron
             ,
             with
             others
             ,
             haue
             made
             to
             this
             instance
             of
             S.
             Peter
             and
             Cornelius
             .
             St
             Peter
             ,
             say
             these
             Iesuites
             (
             in
             part
             approved
             by
             *
             Bellarmine
             ,
             who
             loues
             to
             haue
             two
             strings
             to
             his
             deceiptfull
             Bowe
             )
             disclaimed
             
               the
               worship
               offred
               him
            
             ,
             not
             as
             if
             it
             
               were
               not
               due
               vnto
               him
            
             .
             How
             then
             ?
             In
             modestie
             .
             Doth
             this
             make
             for
             them
             or
             against
             them
             ?
             If
             it
             were
             his
             modestie
             to
             refuse
             it
             from
             Cornelius
             ,
             it
             would
             be
             good
             manners
             in
             them
             not
             to
             offer
             it
             till
             they
             know
             more
             of
             his
             minde
             ,
             or
             meete
             him
             face
             to
             face
             as
             Cornelius
             did
             ;
             who
             yet
             did
             not
             presse
             him
             to
             take
             it
             ,
             as
             in
             good
             manners
             he
             should
             ,
             if
             out
             of
             modestie
             onely
             he
             had
             refused
             it
             .
             But
             they
             haue
             made
             S.
             Peters
             Image
             of
             such
             a
             mettall
             ,
             as
             it
             will
             not
             easily
             blush
             ,
             &
             charm'd
             it
             with
             such
             new
             distinctions
             ,
             as
             it
             shall
             not
             tremble
             ,
             whiles
             they
             doe
             such
             homage
             to
             it
             as
             would
             haue
             moved
             S.
             Peter
             himselfe
             ,
             no
             lesse
             than
             the
             peoples
             dauncing
             before
             the
             golden
             Calfe
             did
             Moses
             .
             The
             Image
             they
             thinke
             doth
             well
             approue
             of
             their
             service
             ,
             in
             that
             it
             doth
             not
             disallow
             it
             ,
             nor
             bid
             them
             stand
             vp
             ,
             saying
             ,
             (
             what
             it
             could
             not
             truely
             say
             ,
             albeit
             these
             Impostors
             could
             teach
             it
             to
             speake
             )
             
               for
               I
               also
               am
               a
               man.
            
             Yet
             if
             S.
             Peter
             himselfe
             heare
             their
             prayers
             ,
             and
             see
             their
             gestures
             to
             it
             ,
             as
             well
             as
             if
             he
             were
             amongst
             them
             ,
             will
             he
             not
             be
             as
             modest
             in
             Gods
             presence
             ,
             who
             is
             alwayes
             an
             vndoubted
             spectator
             of
             this
             their
             service
             ,
             as
             he
             was
             
             before
             Cornelius
             ?
             Will
             he
             not
             disavow
             their
             practise
             as
             quite
             contrary
             to
             his
             example
             ;
             and
             their
             doctrine
             ,
             as
             directly
             contradictory
             to
             his
             instructions
             ?
             And
             doe
             they
             truely
             honour
             ,
             or
             rather
             fouly
             vilifie
             S.
             Peter
             and
             the
             rest
             of
             Gods
             glorious
             Saints
             ,
             in
             obtruding
             greater
             honour
             to
             their
             Images
             of
             liuelesse
             wood
             and
             stone
             ;
             than
             any
             Christians
             offred
             to
             them
             whilest
             they
             liued
             ,
             or
             ,
             were
             they
             present
             ,
             yet
             are
             capable
             of
             ?
          
        
         
           
             CHAPTER
             XXVII
             .
          
           
             
               That
               the
               respect
               which
               wee
               owe
               to
               Saints
               deceased
               ,
               (
               supposing
               they
               were
               really
               present
               with
               vs
               )
               doth
               differ
               onely
               in
               degree
               ,
               not
               in
               nature
               or
               qualitie
               from
               the
               respect
               which
               wee
               owe
               vnto
               true
               liuing
               Saints
               .
               That
               the
               same
               expression
               of
               our
               respect
               or
               observance
               towardes
               Saints
               or
               Angells
               locally
               present
               ,
               cannot
               without
               supersitition
               or
               Idolatrie
               be
               made
               vnto
               them
               in
               their
               absence
               .
            
          
           
             1.
             
             SVppose
             St
             Peter
             ,
             or
             the
             Angell
             whom
             St
             Iohn
             proffered
             to
             adore
             ,
             should
             vndoubtedly
             appeare
             vnto
             vs
             ,
             and
             vouchsafe
             vs
             libertie
             of
             proposing
             our
             desires
             vnto
             them
             :
             we
             might
             and
             would
             tender
             them
             respect
             and
             reverence
             (
             not
             for
             their
             civill
             dignitie
             ,
             or
             hopes
             of
             promotion
             from
             them
             ,
             but
             for
             their
             personall
             sanctitie
             )
             which
             should
             exceed
             all
             the
             reverence
             wee
             owe
             to
             ordinary
             godly
             men
             ,
             as
             much
             as
             the
             civill
             Honca●
             we
             giue
             to
             Kings
             doth
             our
             civill
             respect
             of
             any
             subiect
             that
             is
             our
             better
             .
             But
             ,
             as
             our
             soveraigne
             observance
             of
             Kings
             or
             supreame
             earthly
             Maiestie
             ,
             may
             not
             transcend
             the
             latitude
             of
             civill
             honour
             ;
             so
             neither
             might
             
             wee
             tender
             such
             honour
             ,
             reverence
             ,
             or
             worship
             to
             S.
             Peter
             or
             the
             Angell
             ,
             (
             were
             they
             present
             )
             as
             would
             transgresse
             the
             vtmost
             bounds
             of
             that
             respect
             or
             reverence
             ,
             which
             is
             ,
             in
             some
             measure
             ,
             due
             to
             every
             godly
             man.
             The
             difference
             betweene
             our
             respect
             to
             Angells
             ,
             the
             blessed
             Virgine
             ,
             or
             to
             Saints
             of
             the
             highest
             ranke
             ,
             and
             the
             lowest
             ,
             may
             be
             greater
             in
             degree
             ,
             than
             the
             latitude
             of
             civill
             honour
             ,
             (
             in
             respect
             of
             Monarchs
             and
             their
             meanest
             officers
             )
             can
             afford
             ;
             because
             the
             amplitude
             of
             sanctifying
             grace
             doth
             (
             for
             ought
             we
             know
             )
             farre
             exceed
             the
             measure
             of
             morall
             vertues
             or
             latitude
             of
             civill
             dignitie
             .
             But
             the
             severall
             observances
             which
             we
             owe
             to
             Kings
             and
             to
             others
             that
             are
             our
             betters
             in
             the
             ranke
             of
             subiects
             ,
             differ
             more
             in
             specificall
             qualitie
             and
             essence
             ;
             than
             the
             severall
             respects
             which
             are
             due
             to
             Angels
             or
             Saints
             of
             the
             highest
             order
             ,
             and
             to
             religious
             Lazarus
             ,
             were
             both
             equally
             present
             .
             For
             Kings
             ,
             in
             matters
             concerning
             our
             goods
             or
             bodies
             ,
             haue
             a
             soveraigntie
             communicated
             to
             them
             from
             God
             ,
             not
             communicate
             by
             them
             to
             their
             greatest
             subiects
             :
             so
             haue
             no
             Saints
             or
             Angels
             in
             matters
             spirituall
             any
             Lordship
             or
             dominion
             over
             vs
             ;
             wee
             owe
             no
             allegiance
             of
             our
             spirit
             ,
             saue
             onely
             to
             one
             Lord.
             Christ
             in
             these
             cases
             is
             our
             sole
             King
             (
             whose
             felicitie
             is
             communicated
             to
             all
             his
             followers
             ,
             his
             soveraigntie
             to
             none
             :
             )
             in
             respect
             of
             him
             ,
             the
             greatest
             Saints
             and
             Angels
             be
             our
             fellow-subiects
             .
             What
             respect
             or
             reverence
             then
             doe
             we
             owe
             them
             in
             respect
             of
             prayers
             or
             invocations
             ,
             suppose
             we
             might
             speake
             with
             them
             face
             to
             face
             ?
             As
             our
             necessities
             would
             compell
             vs
             to
             request
             their
             prayers
             to
             God
             for
             vs
             ;
             so
             good
             manners
             would
             reach
             vs
             to
             fit
             the
             manner
             of
             our
             observance
             or
             submissiue
             entreatie
             ,
             to
             the
             
             measure
             of
             their
             sanctitie
             ,
             or
             of
             that
             favour
             which
             they
             haue
             with
             God
             ,
             in
             respect
             of
             ordinary
             godly
             men
             ;
             whose
             prayers
             we
             craue
             with
             due
             observance
             of
             their
             persons
             .
             The
             rule
             of
             religious
             discretion
             would
             so
             proportion
             our
             obedience
             to
             their
             instructions
             ,
             as
             their
             instructions
             are
             proportioned
             to
             the
             directions
             of
             vsuall
             Pastors
             :
             we
             would
             be
             readie
             to
             doe
             them
             any
             bodily
             service
             with
             so
             much
             greater
             fidelitie
             and
             better
             affection
             than
             we
             doe
             to
             others
             ,
             as
             we
             conceiue
             them
             to
             be
             more
             faithfull
             and
             fervent
             in
             Gods
             service
             than
             others
             are
             .
             But
             Religion
             it selfe
             ,
             and
             the
             rule
             of
             Gods
             word
             ,
             which
             they
             most
             exactly
             obey
             ,
             would
             restraine
             vs
             from
             falling
             downe
             before
             them
             with
             our
             bodies
             ,
             with
             purpose
             to
             lift
             vp
             our
             minds
             vnto
             them
             ,
             as
             to
             our
             patrons
             or
             secundary
             Mediators
             .
             To
             offer
             vp
             the
             fruites
             of
             the
             spirit
             ,
             or
             consecrate
             the
             spirit
             of
             prayer
             and
             thankesgiving
             to
             the
             honour
             of
             any
             ,
             saue
             onely
             of
             him
             that
             made
             ,
             redeemed
             and
             sanctified
             our
             soules
             and
             spirits
             ,
             is
             ,
             (
             wee
             maintaine
             it
             vnto
             death
             )
             sacrilegious
             heathenish
             impiety
             .
             Yet
             must
             dulia
             which
             these
             men
             consecrate
             wholly
             to
             the
             honour
             of
             Saints
             ,
             be
             of
             necessitie
             an
             essentiall
             part
             of
             the
             spirit
             of
             prayer
             ,
             if
             the
             prayers
             themselues
             ,
             which
             it
             brings
             forth
             be
             as
             they
             contend
             ,
             
               Cultus
               ver
               è
               religiosus
               ,
               true
               or
               intrinsecally
               religious
               worship
               .
            
             Religion
             is
             the
             bond
             or
             linke
             betweene
             the
             Creator
             and
             the
             creature
             :
             the
             essence
             of
             religious
             prayers
             consists
             in
             the
             elevation
             of
             the
             spirit
             :
             the
             vse
             and
             end
             of
             the
             spirits
             elevation
             ,
             is
             that
             we
             may
             be
             ioyned
             in
             spirit
             with
             Christ
             .
             To
             fixe
             our
             hearts
             on
             anything
             besides
             God
             ,
             is
             a
             spirituall
             fornication
             or
             adultery
             ;
             but
             thus
             to
             elevate
             our
             spirits
             which
             Christ
             hath
             espoused
             vnto
             himselfe
             by
             grace
             ,
             vnto
             Saints
             
             and
             Angels
             (
             as
             they
             doe
             ,
             that
             direct
             religious
             prayers
             vnto
             them
             )
             in
             the
             house
             and
             Temple
             of
             God
             ,
             is
             like
             an
             incestuous
             pollution
             of
             the
             marriage
             bed
             ;
             as
             if
             a
             woman
             betrothed
             vnto
             the
             eldest
             brother
             and
             heyre
             apparant
             vnto
             the
             Crowne
             ,
             should
             prostitute
             her
             bodie
             vpon
             her
             marriage-day
             to
             his
             kinsman
             or
             younger
             brother
             .
          
           
             2.
             
             But
             admit
             S.
             Peter
             or
             some
             Angell
             should
             by
             Gods
             appointment
             vouchsafe
             their
             locall
             residence
             againe
             amongst
             the
             Inhabitants
             of
             the
             earth
             ,
             worke
             miracles
             ,
             heale
             diseases
             ,
             and
             instruct
             
               vivâ
               voce
            
             ,
             in
             the
             remote
             deserts
             of
             Africke
             or
             in
             the
             Indies
             ,
             where
             we
             could
             neither
             haue
             personall
             accesse
             vnto
             them
             ,
             nor
             commend
             our
             suites
             vnto
             them
             by
             letter
             ,
             or
             interposed
             messenger
             ;
             might
             wee
             here
             in
             England
             kneele
             downe
             ,
             and
             turning
             our
             faces
             towards
             the
             place
             of
             their
             residence
             ,
             poure
             forth
             the
             requests
             of
             our
             hearts
             vnto
             them
             as
             Daniel
             being
             in
             exile
             did
             his
             towards
             Ierusalem
             ,
             wherein
             God
             had
             promised
             to
             dwell
             ?
             This
             were
             to
             outstrip
             the
             Heathen
             as
             well
             in
             the
             
               essentiall
               forme
            
             of
             Idolatrie
             ,
             as
             in
             the
             degrees
             of
             superstitious
             or
             magicall
             folly
             ?
             What
             heathen
             did
             ever
             exhibit
             solemne
             worship
             ,
             or
             poure
             forth
             their
             petitions
             for
             ayde
             or
             succour
             vnto
             
               Apollo
               ,
               Mercurie
            
             ,
             or
             Aesculapius
             ,
             much
             lesse
             vnto
             their
             Demi-gods
             or
             Heroikes
             ,
             saue
             onely
             in
             places
             where
             they
             supposed
             them
             resident
             ,
             as
             in
             their
             Temples
             ,
             about
             their
             Oracles
             ,
             or
             before
             shrines
             or
             Idols
             ,
             which
             (
             according
             to
             Ethnicke
             Divinitie
             )
             were
             in
             a
             sort
             animated
             with
             their
             presence
             ?
             Or
             ,
             admitting
             any
             heathen
             living
             in
             Asia
             ,
             should
             haue
             directed
             his
             prayers
             towards
             Hercules
             his
             Temple
             in
             Greece
             ,
             might
             not
             his
             folly
             haue
             beene
             iustified
             by
             the
             same
             Apologie
             ,
             
             which
             the
             Romanist
             brings
             for
             his
             ,
             if
             that
             were
             iust
             and
             orthodoxall
             ?
             
               Iupiter
               est
               quodcunque
               vides
            
             ,
             The
             supreame
             power
             adored
             by
             him
             vnder
             the
             name
             of
             Iupiter
             ,
             he
             might
             (
             with
             good
             approbation
             of
             the
             Learned
             ,
             )
             haue
             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
             perswaded
             that
             any
             Saint
             should
             be
             able
             at
             all
             houres
             of
             day
             and
             night
             ,
             to
             take
             notice
             of
             all
             the
             petitions
             ,
             that
             are
             or
             can
             be
             made
             vnto
             him
             in
             
               Italy
               ,
               Germanie
               ,
               France
            
             ,
             and
             Spaine
             ,
             or
             throughout
             the
             whole
             world
             ,
             is
             to
             ascribe
             greater
             divinitie
             vnto
             him
             ,
             than
             any
             Heathens
             did
             to
             their
             ordinary
             Gods
             ,
             whom
             notwithstanding
             they
             conceived
             worthy
             of
             divine
             Honour
             .
             The
             fruition
             of
             his
             presence
             who
             knowes
             all
             things
             at
             all
             times
             ,
             cannot
             make
             Saints
             or
             Angels
             so
             capable
             of
             this
             perpetuall
             vbiquitary
             knowledge
             ,
             as
             personall
             vnion
             with
             him
             ,
             who
             is
             every
             where
             
               essentially
               present
            
             ,
             might
             make
             Christs
             body
             of
             vbiquitary
             locall
             presence
             :
             yet
             to
             maintaine
             it
             to
             be
             so
             present
             every
             where
             ,
             is
             in
             our
             Adversaries
             judgement
             ,
             an
             heresie
             ;
             but
             a
             farre
             greater
             to
             ascribe
             this
             vbiquitary
             knowledge
             vnto
             Saints
             .
             And
             out
             of
             this
             conceipt
             to
             direct
             prayers
             to
             them
             in
             heaven
             from
             every
             part
             of
             the
             earth
             ,
             is
             formall
             Idolatrie
             ,
             as
             well
             in
             practise
             as
             in
             opinion
             ;
             
               For
               God
               even
               God
               onely
               knowes
               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
             vs
             mortall
             men
             ,
             is
             a
             point
             impossible
             to
             be
             determined
             ,
             vntill
             wee
             haue
             iust
             occasion
             
             to
             dispute
             it
             .
             And
             other
             occasion
             we
             can
             haue
             none
             ,
             saue
             what
             their
             presence
             or
             commerce
             with
             vs
             shall
             administer
             .
             Or
             ,
             admitting
             their
             vndoubted
             apparitions
             were
             at
             this
             day
             as
             rife
             ,
             as
             heretofore
             they
             haue
             beene
             pretended
             ,
             it
             would
             be
             the
             first
             part
             of
             our
             dutie
             to
             fashion
             our selues
             vnto
             such
             observance
             as
             they
             would
             prescribe
             vs
             ,
             not
             to
             prescribe
             them
             what
             manner
             of
             honour
             they
             were
             to
             receiue
             from
             vs.
             Gods
             word
             concerning
             their
             worship
             is
             silent
             ,
             saue
             onely
             that
             Saint
             Paul
             hath
             advised
             vs
             to
             content
             our selues
             with
             ignorance
             in
             these
             secrets
             ,
             vnto
             whose
             search
             we
             are
             not
             called
             ;
             to
             affect
             whose
             knowledge
             ,
             wee
             can
             haue
             no
             provocation
             or
             impulsion
             besides
             the
             
               vaine-swelling
               of
               our
               fleshly
               mindes
            
             .
             But
             ,
             whatsoever
             respect
             or
             observance
             might
             lawfully
             be
             tendred
             to
             their
             infallible
             appearance
             ,
             cannot
             without
             impious
             folly
             be
             seriously
             proffered
             to
             them
             whilest
             they
             appeare
             not
             :
             and
             solemnly
             to
             consecrate
             it
             to
             their
             Images
             whose
             persons
             we
             never
             sawe
             ,
             is
             the
             height
             of
             impietie
             .
             Civilitie
             &
             common
             sense
             may
             enforme
             vs
             that
             to
             tender
             such
             respect
             or
             signes
             of
             submission
             to
             Princes
             or
             great
             Personages
             ,
             whom
             wee
             see
             a
             farre
             of
             ,
             as
             would
             become
             vs
             being
             admitted
             to
             conference
             with
             them
             ,
             would
             argue
             either
             distraction
             of
             minde
             ,
             or
             clownish
             simplicitie
             .
             Though
             it
             were
             lawfull
             to
             expresse
             our
             necessities
             with
             bended
             knees
             to
             Saints
             or
             Angels
             vouchsafing
             their
             presence
             ,
             and
             to
             implore
             their
             intercession
             for
             vs
             with
             sighes
             and
             teares
             ;
             yet
             may
             not
             such
             as
             haue
             eyes
             ,
             pray
             to
             them
             or
             any
             whom
             they
             cannot
             see
             ,
             saue
             onely
             to
             him
             who
             is
             invisible
             .
             None
             that
             haue
             sense
             ,
             may
             pray
             to
             any
             of
             whose
             vertuall
             presence
             or
             acquaintance
             with
             our
             affaires
             ,
             we
             
             haue
             no
             sensible
             vndoubted
             pledge
             ;
             saue
             onely
             to
             him
             whom
             we
             know
             not
             by
             sense
             ,
             but
             by
             the
             spirit
             of
             grace
             and
             faith
             ,
             every
             where
             to
             heare
             and
             know
             all
             things
             that
             are
             done
             or
             sayd
             any
             where
             .
             Howbeit
             for
             every
             man
             at
             all
             times
             ,
             in
             every
             place
             ,
             vpon
             all
             occasions
             to
             worship
             him
             in
             such
             manner
             ,
             as
             they
             without
             offence
             ,
             with
             true
             devotion
             ,
             haue
             done
             ,
             vnto
             whom
             his
             extraordinary
             presence
             hath
             beene
             manifested
             ,
             would
             be
             but
             a
             superstitious
             observance
             .
             For
             although
             we
             be
             fully
             assured
             ,
             that
             he
             sees
             our
             gestures
             ,
             knowes
             our
             hearts
             ,
             and
             heares
             our
             petitions
             ,
             at
             all
             times
             and
             every
             where
             alike
             ;
             yet
             he
             sees
             that
             we
             haue
             not
             alwayes
             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
             ,
             vnlesse
             they
             be
             made
             in
             faith
             ,
             are
             most
             properly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               not
               of
               faith
            
             ,
             quite
             contrary
             to
             the
             rule
             of
             faith
             ,
             which
             in
             any
             point
             to
             crosse
             ,
             is
             a
             presumptuous
             sinne
             ;
             but
             to
             contradict
             it
             in
             matters
             of
             religious
             worship
             ,
             is
             the
             sinne
             of
             Idolatrie
             .
             
               Now
               religious
               prayers
               cannot
               be
               conceived
               or
               exhibited
               to
               any
               in
               faith
               ,
               without
               certaintie
               of
               faith
               ,
               that
               they
               to
               whom
               they
               are
               exhibited
               ,
               doe
               heare
               vs.
               Seriously
               to
               tender
               requests
               to
               the
               soules
               of
               Saints
               deceased
               ,
               farther
               distant
               from
               vs
               than
               any
               one
               part
               of
               the
               earth
               is
               from
               another
               ,
               after
               the
               same
               manner
               we
               might
               do
               ,
               vpon
               certaine
               notice
               of
               their
               presence
               ,
               or
               mutuall
               pledges
               of
               commerce
               with
               vs
               ,
               is
               but
               to
               offer
               the
               sacrifice
               of
               fooles
               vnto
               the
               winde
               ,
               or
               to
               sow
               the
               element
               wherein
               we
               breath
               ,
               with
               the
               poysonous
               seedes
               of
               Ethnicke
               superstition
               .
               And
               so
               in
               fine
               the
               Romanist
               
               doth
               not
               enrich
               the
               Saints
               ,
               but
               stockes
               and
               stones
               (
               the
               workes
               of
               his
               owne
               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
               signes
               of
               submission
               ,
               is
               but
               a
               solemne
               invitation
               of
               infernall
               ghosts
               to
               keepe
               residence
               about
               them
               .
               These
               are
               the
               Harpies
               which
               defile
               Gods
               service
               ,
               and
               devoure
               the
               peoples
               offrings
               ,
               which
               their
               inchanted
               Priests
               would
               perswade
               them
               were
               presented
               to
               &
               accepted
               by
               Gods
               Saints
               .
            
             To
             thinke
             the
             Saints
             should
             be
             permitted
             to
             receiue
             our
             particular
             petitions
             ,
             and
             not
             be
             permitted
             to
             returne
             their
             particular
             answers
             ;
             or
             not
             be
             enabled
             as
             freely
             to
             communicate
             their
             mindes
             to
             vs
             ,
             as
             we
             to
             impart
             our
             desires
             to
             them
             ,
             is
             an
             imaginatiō
             so
             grosse
             ,
             that
             it
             can
             haue
             no
             ground
             either
             of
             faith
             or
             common
             reason
             .
             Wee
             may
             retort
             Bellarmines
             and
             his
             Consorts
             arguments
             for
             invocation
             of
             Saints
             vpon
             themselues
             .
             That
             the
             Saints
             ,
             whom
             they
             invocate
             ,
             doe
             not
             impart
             their
             mindes
             vnto
             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
             charitie
             :
             to
             say
             they
             cannot
             ,
             is
             to
             slander
             them
             with
             impotencie
             ,
             or
             with
             want
             of
             favour
             with
             God.
             For
             He
             that
             enables
             them
             as
             they
             suppose
             He
             doth
             to
             heare
             vs
             speak
             from
             earth
             to
             heaven
             can
             questionlesse
             enable
             them
             so
             to
             speake
             or
             expresse
             themselues
             ,
             that
             wee
             might
             heare
             them
             from
             heaven
             to
             earth
             .
             It
             is
             but
             one
             and
             the
             same
             branch
             of
             his
             infinite
             power
             and
             goodnesse
             to
             giue
             Saints
             deceased
             the
             like
             vse
             and
             exercise
             of
             
               spirituall
               tongues
            
             ,
             
             as
             He
             graunts
             them
             ,
             by
             the
             Romanists
             doctrine
             ,
             of
             
               spirituall
               eares
            
             .
          
        
         
           
             CHAPTER
             XXVIII
             .
          
           
             
               The
               Romish
               Church
               in
               her
               publicke
               Liturgies
               expressely
               giues
               those
               glorious
               titles
               vnto
               Saints
               ,
               vnto
               which
               no
               other
               reall
               worship
               besides
               the
               worship
               of
               Latria
               is
               answerable
               .
            
          
           
             1.
             
             SEeing
             as
             well
             prayers
             in
             the
             first
             place
             directed
             vnto
             Saints
             ,
             as
             these
             which
             they
             tender
             immediately
             vnto
             God
             vpon
             Saints
             dayes
             ,
             are
             offered
             vp
             in
             honor
             of
             the
             Saints
             ,
             in
             the
             same
             place
             wherein
             ,
             and
             with
             the
             same
             externall
             signes
             of
             observance
             wherewith
             they
             solemnly
             worship
             God
             :
             what
             note
             of
             difference
             haue
             they
             left
             to
             distinguish
             themselues
             from
             grosse
             Idolaters
             ?
             Onely
             the
             internall
             conceipt
             which
             they
             haue
             of
             divine
             excellency
             ,
             as
             much
             greater
             then
             Angelicall
             dignitie
             .
             But
             how
             shall
             we
             know
             this
             different
             esteeme
             of
             God
             ,
             of
             Christ
             and
             of
             his
             Saints
             to
             be
             truely
             seated
             in
             their
             hearts
             ,
             without
             open
             confession
             of
             the
             mouth
             ,
             making
             some
             distinction
             in
             the
             solemne
             and
             publicke
             profession
             of
             allegiance
             to
             both
             ?
             Is
             the
             forme
             then
             of
             their
             devotion
             to
             God
             and
             Christ
             ,
             as
             accurately
             distinguished
             by
             any
             soveraigne
             title
             from
             their
             supplications
             vnto
             Saints
             ,
             as
             petitions
             to
             Kings
             and
             Princes
             are
             from
             petitions
             made
             vnto
             their
             officets
             ?
             One
             of
             the
             most
             peculiar
             titles
             of
             Christ
             as
             Mediator
             ,
             (
             by
             Bellarmines
             confession
             )
             is
             that
             in
             the
             tenth
             of
             
               Iohn
               ,
               Ego
               sum
               ostium
               ,
               I
               am
               the
               doore
            
             ;
             for
             from
             this
             
             attribute
             he
             proues
             him
             to
             be
             the
             only
             
               immediate
               Mediator
            
             .
             If
             He
             who
             is
             the
             doore
             be
             the
             onely
             immediate
             Mediator
             ,
             what
             manner
             of
             Mediatrix
             must
             shee
             be
             which
             is
             the
             gate
             ,
             the
             blessed
             gate
             by
             which
             
               the
               righteous
               enter
            
             .
             Did
             he
             conceiue
             his
             second
             proposition
             before
             mentioned
             in
             termes
             more
             wary
             then
             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
             vnto
             the
             blessed
             Virgine
             ;
             
               
                 *
                 Ave
                 maris
                 stella
                 ,
              
               
                 Dei
                 mater
                 alma
                 ,
              
               
                 Atque
                 semper
                 virgo
                 ,
              
               
                 Foelix
                 coeli
                 porta
                 ;
              
            
             
               
                 Haile
                 ,
                 starre
                 of
                 the
                 Sea
                 ,
              
               
                 Gods
                 sweete
                 Mother
                 (
                 and
                 Mate
                 ,
                 )
              
               
                 Everlasting
                 Virgine
                 ,
              
               
                 Heavens
                 happie
                 gate
                 .
              
            
             And
             yet
             it
             seemes
             they
             make
             her
             withall
             the
             foundation
             or
             foundresse
             of
             our
             faith
             :
             for
             so
             it
             followeth
             in
             the
             same
             hymne
             ;
             
               Funda
               nos
               in
               pace
               .
            
             Yea
             the
             fountaine
             of
             sanctification
             ,
             from
             whose
             fullnesse
             we
             receiue
             grace
             for
             grace
             :
             
               
                 Virgo
                 singularis
                 ,
              
               
                 Intra
                 omnes
                 mitis
                 ,
              
               
                 Nos
                 culpis
                 solutos
                 ,
              
               
                 Mites
                 fac
                 &
                 castos
                 .
              
               
                 Vitam
                 praesta
                 puram
                 ,
              
               
                 Iter
                 para
                 tutum
                 .
              
            
             
               
               
                 Of
                 Virgines
                 the
                 very
                 prime
                 and
                 floure
                 ;
              
               
                 Whose
                 brest
                 of
                 meekenesse
                 is
                 the
                 bowre
                 :
              
               
                 From
                 guilt
                 vs
                 free
                 ,
                 which
                 soule
                 doth
                 waste
                 ;
              
               
                 And
                 make
                 ,
                 oh
                 make
                 vs
                 meeke
                 and
                 chaste
                 .
              
               
                 Our
                 liues
                 vouchsafe
                 first
                 to
                 make
                 pure
                 ;
              
               
                 Next
                 that
                 our
                 Iourney
                 proue
                 secure
                 .
              
            
             And
             because
             God
             is
             called
             the
             King
             of
             heaven
             and
             Father
             of
             mercy
             ,
             who
             hath
             the
             issues
             of
             death
             in
             his
             hands
             ,
             shee
             must
             be
             entitled
             the
             Mother
             of
             mercy
             ,
             &c.
             
               
                 *
                 a
                 Maria
                 mater
                 gratiarum
                 ,
              
               
                 Mater
                 misercordiae
                 ;
              
               
                 Tu
                 nos
                 ab
                 hoste
                 protege
                 ,
              
               
                 Et
                 horâ
                 mortis
                 suscipe
                 .
              
            
             
               
                 Mary
                 of
                 grace
                 ,
                 Mother
                 milde
                 ,
              
               
                 Who
                 hast
                 mercie
                 for
                 thy
                 childe
                 ;
              
               
                 Hide
                 and
                 saue
                 vs
                 from
                 our
                 foe
                 ,
              
               
                 When
                 from
                 bodies
                 soules
                 shall
                 goe
                 .
              
            
             From
             this
             her
             milde
             and
             mercifull
             temper
             ,
             they
             hope
             (
             it
             seemes
             )
             that
             shee
             is
             able
             to
             let
             some
             into
             heaven
             by
             the
             window
             ,
             which
             may
             not
             be
             allowed
             to
             come
             in
             by
             the
             ordinary
             doore
             or
             foregate
             :
             
               Coeli
               foenestra
               facta
               es
               .
               Officium
               B
               :
               Mariae
               ,
               &c.
               
            
             The
             attributes
             of
             Wisedome
             ,
             Ecclus
             the
             24.
             are
             sung
             or
             sayd
             as
             part
             of
             her
             honour
             ;
             
               Ab
               initio
               ,
               &
               ante
               secul
               .
               creata
               sum
               ,
               &
               vsque
               ad
               futurum
               seculum
               non
               desinam
               ,
               et
               i●
               habitatione
               sancta
               coram
               ipso
               ministravi
               .
            
             Of
             this
             stamp●
             is
             that
             Hymne
             to
             the
             Apostles
             ,
             cited
             by
             Bellarmine
             without
             blushing
             .
             
               Lib.
               de
               Beatitud
               .
               Sanct.
               cap.
            
             17.
             
             
               
               
                 *
                 Quorum
                 praecepto
                 subditur
                 ,
              
               
                 Salus
                 &
                 languor
                 omnium
                 ;
              
               
                 Sanate
                 aegros
                 moribus
                 ,
              
               
                 Nos
                 reddentes
                 virtutibus
                 .
              
            
             
               
                 By
                 whose
                 decree
                 all
                 like
                 or
                 pine
                 ;
              
               
                 To
                 soule-sicke
                 Patients
                 health
                 resigne
                 ;
              
               
                 And
                 vnto
                 Vertue
                 vs
                 incline
                 .
              
            
             But
             more
             sacrilegious
             by
             much
             is
             that
             Hymne
             vnto
             S.
             Iohn
             ,
             so
             well
             knowne
             and
             so
             common
             ,
             that
             the
             notes
             for
             Plaine-song
             were
             taken
             out
             of
             it
             ,
             (
             
               vt
               ,
               re
               ,
               mi
               ,
               fa
               ,
               sol
               ,
               la
            
             )
             which
             we
             might
             haue
             just
             cause
             to
             mislike
             did
             not
             the
             syllables
             sound
             otherwise
             
               extra
               dictionem
            
             than
             
               in
               dictione
            
             they
             did
             .
             
               
                 *
                 Vt
                 queant
                 laxis
                 Resonare
                 fibris
                 ,
              
               
                 Mira
                 gestorum
                 Famuli
                 tuorum
                 ;
              
               
                 Solve
                 peccantis
                 Labij
                 reatum
                 ,
              
               
                 Sancte
                 Iohannes
                 .
              
            
             
               
                 That
                 with
                 free
                 hearts
                 thy
                 servants
                 may
                 ,
              
               
                 Thy
                 wondrous
                 Acts
                 and
                 prayse
                 display
                 ;
              
               
                 From
                 sinnefull
                 lips
                 guilt
                 take
                 away
                 ,
              
               
                 O
                 Holy
                 Saint
                 Iohn
                 .
              
            
             Did
             not
             such
             as
             first
             conceived
             or
             commonly
             vsed
             this
             song
             ,
             intend
             to
             honour
             S.
             Iohn
             with
             the
             best
             kinde
             of
             worship
             that
             was
             in
             their
             breasts
             ,
             when
             they
             desire
             their
             hearts
             and
             soules
             may
             be
             purified
             ,
             to
             the
             end
             they
             might
             more
             clearely
             sound
             forth
             his
             prayse
             ?
             Could
             the
             sweet
             Singer
             of
             Israel
             haue
             consecrated
             his
             best
             devotions
             in
             more
             solemne
             sort
             vnto
             God
             ,
             then
             these
             words
             imply
             ?
             In
             as
             much
             as
             wee
             never
             reade
             ,
             
             that
             S.
             Iohn
             did
             either
             send
             downe
             fire
             from
             Heaven
             ,
             or
             cause
             the
             mouths
             of
             these
             Priests
             of
             Bell
             to
             be
             stopt
             with
             haire
             and
             pitch
             ;
             this
             is
             to
             me
             ,
             and
             will
             be
             vnto
             the
             vnpartiall
             Reader
             ,
             a
             better
             argument
             that
             this
             blessed
             Saint
             did
             never
             heare
             those
             or
             like
             prayers
             directed
             vnto
             him
             ;
             than
             the
             Romish
             Church
             shall
             be
             able
             to
             bring
             ,
             
               That
               Saints
               deceased
               are
            
             (
             ordinarily
             )
             
               acquainted
               with
               mens
               petitions
               or
               desires
               in
               particular
               .
            
             Yet
             vnto
             all
             these
             &
             many
             like
             we
             must
             expect
             no
             answere
             but
             one
             :
             but
             that
             wee
             may
             well
             expect
             should
             be
             a
             sound
             one
             and
             worthy
             the
             noting
             :
             
               Est
               ergò
               notandum
               cum
               dicimus
               non
               deberi
               peti
               à
               sanctis
               ,
               nisi
               vt
               orent
               pro
               nobis
               ,
               nos
               non
               agere
               de
               verbis
               sed
               de
               sensu
               verborum
               .
               It
               is
               to
               be
               noted
            
             (
             saith
             *
             
               Bellarmine
               )
               that
               when
               we
               affirme
               ,
               it
               is
               not
               lawfull
               to
               request
               any
               more
               of
               the
               Saints
               ,
               than
               that
               they
               would
               pray
               for
               vs
               ,
               our
               meaning
               is
               not
               to
               be
               tryed
               by
               the
               words
               which
               wee
               vse
               ;
               but
               by
               the
               sense
               and
               meaning
               of
               them
               .
            
          
           
             2.
             
             They
             thinke
             they
             may
             safely
             vse
             these
             formes
             of
             words
             ;
             
               Saint
               Peter
               haue
               mercy
               on
               me
               ,
               saue
               me
               ,
               open
               me
               the
               gate
               of
               heaven
               ,
               giue
               me
               health
               of
               bodie
               ,
               patience
               ,
               vertue
               ,
               &c
               :
            
             so
             they
             make
             this
             mentall
             or
             tacite
             construction
             ,
             
               saue
               me
               ,
               or
               giue
               me
               this
               or
               that
               by
               thy
               prayers
               ,
               by
               thy
               merits
               .
            
             Are
             these
             the
             blessings
             then
             which
             they
             craue
             by
             his
             merits
             ?
             If
             so
             ,
             what
             neede
             is
             there
             to
             pray
             to
             God
             for
             them
             ?
             For
             ,
             if
             they
             be
             his
             by
             right
             of
             purchase
             ,
             he
             may
             dispose
             of
             his
             owne
             at
             his
             pleasure
             .
             But
             what
             warrant
             haue
             they
             for
             this
             forme
             of
             prayer
             ?
             *
             Nazianzene
             so
             speakes
             in
             his
             funerall
             Oration
             for
             S.
             Cyprian
             ;
             and
             so
             doth
             the
             vniversall
             Church
             in
             the
             hymnes
             to
             the
             blessed
             Virgine
             .
             The
             more
             vniversall
             the
             practise
             hath
             beene
             ,
             the
             more
             vniversall
             should
             
             the
             reformation
             be
             .
             For
             albeit
             every
             Romanist
             which
             vseth
             the
             fore-mentioned
             prayers
             ,
             should
             vse
             withall
             that
             
               mentall
               expression
            
             or
             tacite
             reservation
             of
             his
             own
             meaning
             (
             which
             Bellarmine
             commends
             vnto
             him
             as
             an
             Antidote
             )
             to
             the
             Saints
             and
             himselfe
             :
             yet
             for
             all
             this
             ,
             he
             should
             truly
             and
             really
             dishonour
             God
             by
             verbally
             honouring
             the
             Saints
             with
             His
             glorious
             Attributes
             .
             Yea
             the
             deniall
             of
             reall
             honour
             to
             the
             Saints
             fully
             answerable
             to
             the
             titles
             ,
             which
             he
             giues
             them
             ,
             must
             needs
             be
             as
             true
             and
             reall
             a
             mockerie
             of
             them
             ,
             as
             it
             would
             be
             to
             a
             Baron
             or
             Gentleman
             ,
             if
             their
             Inferiors
             should
             thus
             petition
             the
             one
             ;
             
               I
               beseech
               your
               Maiestie
               or
               excellencie
               ,
            
             that
             is
             ,
             
               your
               Lordship
               or
               Honour
               to
               heare
               me
            
             ;
             or
             thus
             salute
             the
             other
             ,
             
               God
               blesse
               your
               Honour
               ,
               meaning
               your
               Worship
               .
            
          
           
             3.
             
             But
             is
             it
             credible
             that
             either
             Nazianzene
             ,
             or
             the
             Romish
             Church
             tooke
             that
             speech
             of
             S.
             Paul
             for
             their
             patterne
             ,
             which
             Iesuites
             now
             vse
             (
             
               post
               factum
            
             )
             for
             their
             defence
             .
             Paul
             sayth
             of
             himselfe
             that
             
               he
               saued
               some
            
             ,
             not
             as
             God
             ,
             but
             by
             his
             ministry
             of
             preaching
             &
             praying
             .
             Where
             sayth
             Paul
             so
             ?
             Rom.
             11.
             vers
             .
             13
             ,
             14.
             
             
               I
               speake
               to
               you
               Gentiles
               in
               as
               much
               as
               I
               am
               the
               Apostle
               of
               the
               Gentiles
               ;
               I
               magnifie
               my
               office
               ,
               if
               by
               any
               meanes
               I
               may
               provoke
               to
               emulation
               them
               which
               are
               my
               flesh
               ,
               and
               might
               saue
               some
               of
               them
               :
            
             and
             1
             Cor.
             9.
             
             
               I
               am
               made
               all
               things
               to
               all
               men
               ,
            
             *
             
               that
               I
               might
               at
               least
               saue
               some
               .
            
             Durst
             Bellarmine
             or
             any
             of
             the
             Romish
             Church
             haue
             sung
             the
             former
             hymne
             in
             solemne
             service
             vnto
             S.
             Paul
             ,
             or
             haue
             enstyled
             him
             Saviour
             in
             their
             devotions
             and
             religious
             prayers
             ;
             vpon
             this
             warrant
             of
             his
             owne
             words
             ?
             To
             haue
             entitled
             him
             Saviour
             ,
             much
             more
             to
             haue
             prayed
             vnto
             him
             for
             saving-health
             ,
             had
             beene
             a
             great
             deale
             more
             inordinary
             
             construction
             ,
             than
             to
             haue
             said
             
               Iam
               Pauls
            
             ,
             though
             that
             in
             his
             doctrine
             were
             to
             devide
             Christ
             .
             The
             first
             sound
             of
             such
             sacrilegious
             congratulations
             in
             his
             cares
             ,
             would
             haue
             rent
             his
             heart
             ,
             and
             made
             him
             teare
             his
             clothes
             with
             greater
             indignation
             ,
             than
             he
             did
             at
             the
             Lycaonians
             idolatrous
             behaviour
             towardes
             him
             when
             they
             tooke
             him
             for
             Iupiter
             .
             He
             had
             seene
             as
             plentifull
             fruites
             of
             his
             Apostolicall
             function
             ,
             as
             any
             other
             had
             done
             .
             Yet
             all
             he
             ascribed
             or
             would
             permit
             to
             be
             ascribed
             vnto
             himselfe
             ,
             was
             paine
             and
             travaile
             ;
             he
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               co-worker
               with
               God
            
             ,
             who
             in
             the
             efficacy
             or
             encrease
             (
             to
             whose
             doner
             the
             worship
             of
             invocation
             is
             onely
             due
             )
             could
             haue
             no
             sharer
             .
             In
             respect
             of
             these
             neither
             was
             the
             externall
             worke
             ,
             nor
             the
             visible
             workeman
             any
             thing
             .
          
           
             4.
             
             But
             be
             it
             granted
             ,
             for
             disputations
             sake
             ,
             that
             the
             title
             of
             ministeriall
             or
             secondary
             Saviour
             ,
             might
             well
             haue
             become
             S.
             Paul
             ,
             whilest
             he
             travailed
             in
             the
             Gospel
             :
             yet
             seeing
             the
             chiefe
             meanes
             he
             vsed
             for
             others
             safetie
             ,
             was
             submission
             of
             his
             high
             calling
             to
             their
             frailtie
             ,
             and
             symbolizing
             with
             their
             weakenesse
             ;
             the
             excellencie
             of
             his
             ministeriall
             function
             or
             Apostolicall
             power
             ,
             did
             not
             enlarge
             it selfe
             but
             rather
             expire
             by
             his
             dissolution
             .
             The
             ground
             of
             this
             our
             Assertion
             is
             so
             firmely
             laid
             by
             our
             Apostle
             him selfe
             ,
             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
             Iesuites
             can
             frame
             ,
             be
             ever
             able
             to
             vndermine
             the
             Conclusion
             which
             wee
             ground
             vpon
             it
             .
             Thus
             we
             argue
             :
             Had
             S
             Pauls
             favour
             with
             God
             beene
             so
             mightily
             improoved
             by
             death
             ,
             as
             they
             contend
             ,
             and
             his
             affectionate
             notice
             of
             his
             followers
             necessities
             
             continued
             the
             same
             or
             greater
             ;
             His
             speedie
             dissolution
             or
             departure
             to
             Christ
             had
             beene
             as
             expedient
             for
             the
             Churches
             which
             he
             planted
             ,
             as
             for
             himselfe
             .
             For
             so
             (
             to
             vse
             the
             Romish
             language
             )
             they
             might
             haue
             had
             a
             patrone
             in
             the
             Court
             of
             Heaven
             ,
             the
             vncessant
             intercession
             of
             whose
             effectuall
             prayers
             might
             haue
             procured
             pardon
             for
             their
             sinnes
             ,
             and
             plentie
             of
             teachers
             to
             water
             what
             he
             had
             planted
             .
             But
             S.
             Paul
             hath
             expresly
             sayd
             it
             ,
             and
             we
             must
             vndoubtedly
             beleeue
             it
             ,
             that
             to
             *
             
               liue
               for
               ever
               to
               make
               incession
               for
               vs
               ,
            
             is
             the
             essentiall
             prerogatiue
             of
             the
             vnchangable
             Priesthood
             ,
             the
             peculiar
             title
             of
             the
             everlasting
             Priest
             .
             *
             
               It
               was
               expedient
               for
               his
               disciples
               that
               he
               should
               leaue
               them
               and
               goe
               to
               his
               Father
               ,
               otherwise
               that
               Comforter
               would
               not
               haue
               come
               vnto
               them
               .
            
             But
             it
             never
             was
             expedient
             for
             any
             Church
             or
             Congregation
             ,
             to
             be
             deprived
             of
             their
             godly
             &
             faithfull
             Pastors
             bodily
             presence
             .
             The
             onely
             reason
             of
             this
             diversitie
             is
             ,
             because
             Christ
             liues
             for
             ever
             ,
             and
             hath
             an
             everlasting
             Priest-hood
             ;
             whereas
             Saints
             and
             godly
             men
             which
             are
             departed
             this
             life
             ,
             although
             they
             still
             liue
             vnto
             God
             ,
             are
             ,
             (
             touching
             intercession
             or
             other
             acts
             of
             their
             ministeriall
             function
             )
             dead
             to
             vs.
             Vpon
             these
             advantages
             we
             may
             here
             constraine
             Cardinall
             Bellarmine
             either
             to
             call
             in
             his
             vnanswerable
             argument
             (
             as
             he
             enstyles
             it
             )
             or
             to
             admit
             of
             that
             answer
             to
             it
             ,
             which
             our
             Writers
             haue
             given
             :
             
               Why
               the
               invocation
               of
               Saints
               should
               be
               vnlawfull
               or
               vnprofitable
               ,
               no
               other
               reason
               can
               be
               alledged
               but
               either
               because
               they
               cannot
               heare
               the
               prayers
               which
               we
               make
               vnto
               them
               ,
               or
               will
               not
               pray
               as
               heartily
               to
               God
               for
               vs
               ,
               as
               they
               did
               when
               they
               lived
               ,
               or
               are
               not
               in
               such
               favour
               with
               God
               to
               obtaine
               what
               they
               aske
               .
               Bellar.
               l.
            
             1.
             
               de
               Sanctorum
               beatitud
               .
               cap
            
             19.
             
             I
             onely
             reply
             ;
             if
             Saints
             
             deceased
             can
             both
             heare
             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
             then
             liuing
             here
             they
             did
             ,
             as
             their
             charitie
             is
             encreased
             :
             it
             is
             expedient
             for
             the
             Church
             militant
             that
             the
             godliest
             and
             best
             Ministers
             die
             the
             soonest
             ,
             and
             the
             fastest
             .
             For
             so
             of
             ordinary
             Pastors
             they
             may
             become
             more
             than
             Apostles
             ,
             able
             to
             heate
             the
             prayers
             and
             vndertake
             the
             patronage
             of
             many
             thousands
             ,
             with
             whom
             they
             could
             neither
             haue
             commerce
             or
             conference
             while
             they
             liued
             in
             the
             flesh
             .
          
           
             5.
             
             How
             vtterly
             these
             men
             evacuate
             the
             eternitie
             of
             Christs
             Priesthood
             as
             well
             by
             continuing
             a
             successiue
             multiplicitie
             of
             sacrificers
             to
             reiterate
             his
             everlasting
             sacrifice
             here
             on
             earth
             ,
             as
             by
             joyning
             other
             everlasting
             intercessors
             with
             him
             ,
             as
             his
             assistants
             in
             heaven
             ,
             is
             an
             argument
             more
             directly
             pertinent
             to
             some
             Articles
             following
             in
             the
             Creede
             .
             My
             present
             observations
             must
             be
             limited
             by
             the
             references
             to
             the
             maine
             conclusion
             intended
             .
             [
             
               That
               the
               Romish
               Church
               in
               her
               publicke
               Liturgie
               ,
               doth
               often
               giue
               the
               realtie
               of
               Christs
               soveraigne
               titles
               ,
               sometimes
               the
               very
               titles
               themselues
               vnto
               Saints
               ,
               sometimes
               leauing
               not
               so
               great
               difference
               betweene
               the
               divine
               Maiestie
               or
               glorious
               Trinitie
               and
               other
               coelestiall
               inhabitants
               ,
               as
               the
               Heathens
               did
               betwixt
               their
               greater
               and
               lesser
               Gods
               ,
               or
               as
               we
               do
               between
               ordinary
               Princes
               and
               their
               subiects
               .
               ]
               Ty●urne
            
             or
             Bedlam
             would
             quickly
             take
             order
             with
             him
             ,
             that
             would
             seeke
             ,
             or
             suffer
             an
             act
             of
             the
             prerogatiue
             royall
             (
             as
             granting
             of
             pardons
             ,
             creation
             of
             Barons
             ,
             calling
             of
             Parliaments
             )
             to
             passe
             joyntly
             in
             the
             name
             of
             the
             Kings
             Maiestie
             ,
             of
             the
             Queenes
             or
             Princes
             ,
             &
             in
             the
             name
             of
             all
             the
             officers
             of
             the
             Court
             
             and
             Common-wealth
             ,
             descending
             as
             low
             as
             Bay
             liffes
             ,
             Constables
             ,
             Church-wardens
             ,
             and
             Tythingmen
             .
             And
             the
             Pope
             would
             take
             it
             as
             an
             hereticall
             diminution
             of
             his
             plenary
             power
             ,
             if
             every
             Bishop
             should
             receiue
             his
             Pall
             ,
             every
             sinner
             his
             indulgence
             ,
             every
             soule
             in
             Purgatory
             her
             dismission
             ,
             in
             his
             Holines
             name
             ,
             and
             in
             the
             name
             of
             all
             his
             
               Cardinalls
               ,
               Bishops
               ,
               Priests
            
             ,
             and
             Deacons
             .
             Yet
             in
             the
             translation
             of
             a
             Christian
             soule
             from
             this
             life
             to
             a
             better
             ;
             after
             they
             haue
             directed
             their
             supplications
             to
             all
             the
             severall
             orders
             of
             Saints
             for
             their
             intercession
             with
             God
             ;
             in
             the
             very
             agony
             of
             death
             they
             draw
             their
             safe
             conducts
             in
             this
             forme
             :
             
               Depart
               out
               of
               this
               world
               in
               the
               name
               of
               God
               the
               Father
               Almightie
               ,
               who
               hath
               created
               thee
               ;
               in
               the
               name
               of
               Iesus
               Christ
               the
               sonne
               of
               God
               ,
               who
               suffered
               for
               thee
               ;
               in
               the
               name
               of
               the
               holy
               Ghost
               ,
               who
               was
               powred
               forth
               vpon
               thee
               ;
               in
               the
               name
               of
               Angells
               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
               Patriarckes
               and
               Prophets
               ;
               in
               the
               name
               of
               holy
               Apostles
               and
               Evangelists
               ;
               in
               the
               name
               of
               holy
               Martyrs
               and
               Confessors
               ;
               in
               the
               name
               of
               holy
               Monkes
               and
               Eremites
               ;
               in
               the
               name
               of
               Virgins
               ,
               and
               of
               all
               Gods
               Saints
               and
               Saintesses
               .
               This
               day
               let
               thy
               soule
               be
               in
               peace
               and
               thy
               habitation
               in
               holy
               Sion
               *
               .
            
             If
             thus
             they
             pray
             with
             their
             lips
             onely
             ,
             they
             mocke
             God
             as
             well
             as
             the
             Saints
             .
             If
             thus
             they
             pray
             with
             internall
             affection
             of
             heart
             and
             spirit
             ,
             they
             really
             worship
             Saints
             with
             the
             selfe
             same
             honour
             ,
             wherewith
             they
             honour
             God.
             Nor
             is
             it
             credible
             ,
             they
             doe
             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
             Musicke
             by
             changing
             the
             stoppes
             .
             Or
             though
             they
             could
             produce
             the
             like
             change
             in
             every
             severall
             ejaculation
             ,
             yet
             the
             honour
             wherewith
             they
             honour
             God
             and
             the
             Saints
             should
             continue
             still
             of
             the
             same
             kind
             ,
             and
             differ
             onely
             in
             degree
             or
             modulation
             .
             Or
             might
             they
             not
             with
             lesse
             impietie
             admit
             a
             Christian
             soule
             into
             the
             Church
             militant
             ,
             than
             translate
             it
             into
             the
             Church
             triumphant
             in
             other
             names
             besides
             the
             Trinitie
             ?
             They
             might
             better
             baptize
             them
             ,
             onely
             in
             the
             name
             of
             God
             the
             Father
             ,
             and
             of
             S.
             Francis
             ,
             S.
             Bennet
             ,
             and
             S.
             
               Dominicke
               ,
               &c.
            
             without
             any
             mention
             of
             
               God
               the
               sonne
               and
               holy
               Ghost
               ,
            
             rather
             than
             joyne
             these
             as
             commissioners
             with
             them
             ,
             in
             dismissing
             soules
             out
             of
             their
             bodies
             .
             To
             censure
             this
             part
             of
             their
             Liturgie
             as
             it
             deserues
             ,
             it
             is
             no
             prayer
             but
             a
             charme
             ,
             conceived
             out
             of
             the
             dregs
             and
             reliques
             of
             Heathenish
             Idolatrie
             ,
             which
             cannot
             be
             brought
             forth
             but
             in
             blasphemie
             ,
             nor
             be
             applyed
             to
             any
             sicke
             soule
             without
             sorcery
             .
          
        
         
           
           
             CHAPTER
             XXIX
             .
          
           
             
               Proouing
               by
               manifest
               instances
               and
               confessed
               matters
               of
               fact
               ,
               that
               the
               Romish
               Church
               doth
               really
               exhibit
               divers
               parts
               of
               that
               honour
               or
               worship
               vnto
               Saints
               ,
               which
               by
               her
               confession
               is
               onely
               due
               vnto
               God.
               That
               her
               nice
               distinctions
               of
               Dulia
               and
               Latria
               ,
               or
               the
               like
               ,
               argue
               no
               difference
               at
               all
               in
               the
               reallitie
               or
               substance
               of
               the
               Worship
               ,
               but
               (
               at
               the
               most
               )
               divers
               respects
               of
               one
               and
               the
               same
               Worship
               .
            
          
           
             1.
             
             THe
             more
             vpon
             these
             occasions
             I
             looke
             into
             the
             
               Romane
               Liturgie
            
             ,
             the
             more
             I
             am
             enforst
             to
             commend
             the
             Heathen
             Philosophers
             ingenuous
             reply
             to
             Anaxarchus
             sophisticall
             allegations
             ,
             for
             honouring
             Alexander
             as
             a
             God.
             *
             
               I
               for
               my
               part
            
             (
             sayth
             
               Callisthenes
               )
               doe
               not
               thinke
               Alexander
               vnworthy
               of
               any
               honour
               which
               is
               convenient
               to
               be
               given
               to
               men
               .
               But
               the
               differences
               betwixt
               
               Honour
               humane
               and
               divine
               are
               determined
               ,
            
             
             
               as
               by
               many
               other
               things
               ,
               so
               by
               the
               building
               of
               Temples
               ,
               by
               the
               erection
               of
               Statues
               .
               Wee
               consecrate
               shrines
               and
               offer
               sacrifice
               and
               incense
               to
               the
               Gods
               :
               vnto
               the
               same
               Gods
               Hymnes
               are
               due
               ,
               as
               prayses
               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
               wee
               may
               not
               touch
               them
               .
               Vnto
               the
               Gods
               likewise
               wee
               expresse
               our
               ioyfull
               thankesgiving
               in
               solemne
               dances
               and
               songs
               .
               And
               no
               marvell
               ,
               if
               the
               honour
               which
               we
               giue
               to
               Gods
               be
               distinguished
               from
               the
               honour
               which
               we
               giue
               to
               men
               ,
               seeing
               divers
               kindes
               of
               honours
               are
               allotted
               to
               divers
               Gods.
               The
               honour
               given
               to
               Heroickes
               deceased
               differeth
               from
               honour
               truely
               divine
               .
               It
               is
               therefore
               vnfitting
               to
               confound
               these
               ;
               vnfitting
               to
               extoll
               men
               by
               lavish
               honour
               aboue
               humane
               state
               ,
               or
               to
               coarctate
               the
               Gods
               vnto
               a
               state
               vnfitting
               their
               dignitie
               ,
               or
               to
               worship
               them
               after
               the
               same
               manner
               as
               wee
               doe
               men
               .
               Nor
               could
               Alexander
               himselfe
               be
               well
               pleased
               ,
               if
               a
               priuate
               man
               should
               vsurpe
               royall
               titles
               by
               election
               ,
               or
               vnlawfull
               suffrages
               .
               Much
               more
               iustly
               will
               the
               Gods
               be
               moued
               with
               indignation
               ,
               if
               any
               mortall
               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
             els
             his
             anger
             may
             be
             quickly
             appeased
             with
             the
             mentall
             conception
             of
             former
             distinctions
             never
             vttered
             .
             Albeit
             they
             make
             the
             Virgin
             
               Mary
               Queene
               of
               Heaven
               and
               Mother
               of
               mercie
               ,
            
             and
             bestow
             his
             other
             best
             titles
             (
             in
             hymnes
             or
             solemne
             service
             )
             vpon
             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
             
             onely
             to
             his
             Maiestie
             .
             These
             ,
             by
             their
             own
             confession
             ,
             are
             proper
             acts
             of
             that
             religious
             worship
             ,
             which
             may
             not
             be
             communicated
             to
             any
             Saint
             or
             Angell
             ;
             and
             so
             are
             vowes
             conceived
             in
             solemne
             and
             legall
             forme
             .
             Let
             vs
             see
             then
             how
             well
             their
             practises
             sute
             with
             their
             speculations
             in
             these
             points
             ,
             and
             what
             neede
             the
             devotions
             of
             vulgar
             breasts
             haue
             of
             sublimated
             braines
             to
             preserue
             them
             from
             the
             poyson
             of
             damnable
             and
             more
             than
             Heathenish
             Idolatrie
             .
             If
             I
             should
             aske
             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.
             Peters
             Church
             ,
             the
             other
             his
             Masse
             .
             If
             both
             Church
             and
             Masse
             doe
             beare
             his
             name
             ,
             and
             be
             consecrated
             to
             his
             honour
             ,
             may
             they
             not
             offer
             that
             vnto
             S.
             Peter
             which
             is
             S.
             Peters
             ;
             and
             present
             him
             with
             a
             sacrifice
             vpon
             that
             Altar
             which
             beares
             his
             image
             and
             superscription
             ?
             No●
             they
             may
             not
             offer
             a
             sacrifice
             ,
             saue
             onely
             to
             God.
             But
             they
             may
             offer
             it
             vnto
             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
             vnto
             him
             ,
             or
             in
             token
             of
             their
             desire
             that
             his
             intercession
             for
             them
             might
             be
             accepted
             .
          
           
             3.
             
             Or
             to
             gather
             the
             resolutions
             into
             such
             distinct
             tearmes
             ,
             as
             yonger
             or
             weaker
             capacities
             may
             strike
             at
             their
             errors
             without
             iniury
             to
             the
             truth
             which
             they
             would
             make
             vs
             beleeue
             doth
             vnderprop
             them
             :
             
               Deus
               est
               vnicus
               terminus
               ,
               non
               vnicus
               finis
               sacrificij
               oblati
               ;
               God
               is
               the
               only
               party
               to
               whom
               the
               sacrifice
               is
               offered
               or
               solemnely
               presented
               ,
               not
               the
               onely
               partie
               whose
               honour
               is
               by
               the
               offering
               or
               solemnitie
               intended
               .
            
             They
             haue
             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.
             Peters
             honour
             though
             in
             it selfe
             lesse
             ,
             is
             notwithstanding
             more
             specially
             and
             principally
             intended
             .
             So
             that
             by
             offering
             sacrifice
             vnto
             God
             onely
             ,
             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
             onely
             the
             matter
             and
             persons
             ,
             not
             a
             whit
             of
             the
             forme
             of
             the
             Action
             or
             order
             of
             intention
             .
             The
             case
             is
             the
             same
             ,
             as
             if
             some
             great
             Family
             or
             Corporation
             should
             tender
             the
             King
             a
             royall
             present
             in
             most
             submissiue
             and
             loyall
             manner
             ,
             but
             petitiō
             withall
             to
             haue
             some
             favorite
             ,
             whom
             they
             most
             affect
             ,
             made
             Baron
             or
             Governor
             and
             Fee-farmer
             of
             the
             Citie
             or
             Territories
             which
             vnder
             his
             Maiestie
             they
             inhabite
             ,
             reserving
             all
             rents
             and
             services
             ,
             aunciently
             due
             out
             of
             the
             lands
             ,
             vnto
             the
             Crowne
             ;
             or
             readie
             ,
             if
             neede
             were
             ,
             a
             little
             to
             raise
             them
             .
             A
             wise
             King
             in
             this
             case
             would
             neede
             no
             spectacles
             to
             discerne
             the
             true
             reason
             of
             their
             professing
             more
             than
             ordinary
             loyaltie
             to
             his
             Highnesse
             ,
             at
             this
             time
             and
             place
             ,
             to
             haue
             bin
             their
             extraordinary
             affection
             vnto
             the
             partie
             whose
             honour
             they
             sought
             for
             their
             owne
             patronage
             ;
             vnto
             whose
             coffers
             more
             gaine
             were
             likely
             to
             accrew
             for
             the
             proprietie
             of
             the
             revenewes
             granted
             ,
             than
             could
             come
             to
             the
             Chequer
             from
             the
             Fee-farme
             or
             Royaltie
             .
             And
             the
             Romanists
             (
             I
             am
             perswaded
             )
             would
             be
             more
             ready
             to
             deride
             our
             simplicitie
             than
             to
             commend
             our
             charitie
             ,
             if
             we
             could
             not
             suspect
             that
             S.
             Peter
             in
             Rome
             ,
             S.
             Dennis
             in
             Paris
             ,
             S.
             Iames
             in
             Compostella
             ,
             the
             Lady
             Marie
             in
             Loretto
             ,
             or
             other
             worse
             deserving
             Saints
             in
             the
             places
             wherof
             they
             are
             Patrons
             ,
             in
             the
             Churches
             and
             
             Temples
             dedicated
             to
             their
             memorie
             ,
             did
             not
             gaine
             a
             greater
             portion
             of
             the
             peoples
             hearts
             ,
             and
             a
             truer
             propriety
             in
             their
             devotions
             ,
             vnder
             the
             title
             of
             Dulia
             ,
             than
             is
             reserved
             for
             the
             great
             King
             ,
             vnder
             the
             title
             of
             Latria
             .
             If
             then
             we
             consider
             not
             the
             physicall
             forme
             of
             the
             sacrifice
             onely
             ,
             but
             the
             end
             and
             circumstances
             of
             the
             whole
             service
             ,
             they
             honour
             God
             with
             greater
             titles
             of
             Religion
             ,
             but
             with
             lesse
             realtie
             of
             religious
             respect
             or
             affection
             ,
             then
             they
             doe
             those
             Saints
             ,
             whom
             they
             conceiue
             as
             their
             immediate
             Lords
             ,
             their
             peculiar
             Patrons
             or
             especiall
             Benefactors
             .
             As
             for
             the
             Sonne
             of
             God
             ,
             seeing
             they
             make
             him
             the
             matter
             of
             the
             offering
             wherewith
             they
             hope
             to
             induce
             his
             Father
             to
             grace
             the
             Saints
             ,
             (
             by
             granting
             immunitie
             vnto
             themselues
             vnder
             their
             patronage
             and
             protection
             )
             they
             no
             way
             honour
             ,
             but
             (
             as
             much
             as
             in
             them
             lies
             )
             disdignifie
             him
             in
             such
             solemnities
             .
             The
             indignitie
             offred
             by
             them
             vnto
             Christ
             ,
             though
             for
             its
             measure
             much
             lesse
             ,
             is
             in
             proportion
             much
             what
             the
             same
             ,
             as
             if
             a
             saucie
             petitioner
             or
             dishonest
             supplicant
             ,
             should
             seeke
             to
             worke
             the
             King
             to
             grant
             his
             petition
             for
             his
             owne
             gaine
             and
             his
             friends
             honour
             ,
             by
             presenting
             his
             Maiestie
             with
             rarest
             Iewells
             of
             the
             Prince
             his
             onely
             Sonne
             ,
             without
             his
             expresse
             consent
             ,
             or
             vpon
             presumptuous
             hopes
             of
             his
             presumed
             approbation
             .
          
           
             4.
             
             But
             let
             vs
             take
             their
             confession
             concerning
             the
             other
             points
             proposed
             in
             their
             owne
             language
             .
             We
             demand
             ,
             whether
             S.
             Peter
             haue
             no
             better
             interest
             in
             the
             Churches
             &
             Altars
             that
             beare
             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
             vp
             on
             the
             other
             ?
             Here
             such
             as
             joyne
             
             hands
             and
             hearts
             in
             the
             repairing
             of
             the
             new
             Babell
             ,
             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.
             Peters
             ,
             another
             S.
             Maries
             ,
             admits
             (
             in
             their
             doctrine
             )
             this
             exposition
             ;
             
               Both
               are
               dedicated
               vnto
               God
               ,
               but
               the
               one
               in
               the
               name
               and
               memorie
               of
               S.
               Peter
               ,
               the
               other
               of
               S.
               Marie
               :
            
             or
             they
             are
             dedicated
             vnto
             God
             ,
             
               to
               the
               end
               that
               they
               may
               vse
               the
               intercession
               of
               S.
               Peter
               or
               S.
               Marie
               in
               that
               place
               ]
               .
               As
               the
               Masse
               is
               called
               S.
               Peters
               masse
               ,
               not
               that
               the
               sacrifice
               is
               offered
               vnto
               him
               ,
               but
               vnto
               God
               ,
               by
               way
               of
               thankesgiving
               for
               the
               grace
               bestowed
               on
               S.
               Peter
               ,
               and
               Peter
               withall
               may
               be
               there
               prayed
               vnto
               as
               their
               Patron
               and
               Advocate
               with
               God
            
             *
             .
             This
             ,
             sayth
             Bellarmine
             ,
             is
             a
             godly
             exposition
             and
             conformable
             to
             the
             rites
             which
             the
             Church
             obserues
             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
               honor
               of
               God
               and
               name
               of
               such
               a
               Saint
               :
            
             but
             directly
             to
             God
             
               vnder
               the
               title
               of
               Latria
               ,
               to
               the
               memorie
               of
               the
               Saint
               vnder
               the
               title
               of
               Dulia
               .
            
             But
             Bellarmine
             foresaw
             ,
             that
             their
             practise
             and
             forme
             of
             consecration
             ,
             well
             examined
             ,
             might
             be
             enforc'd
             to
             cōfesse
             more
             then
             this
             exposition
             implies
             ;
             and
             vpon
             this
             foresight
             hath
             framed
             another
             more
             wary
             plea
             to
             our
             inditement
             :
             for
             whose
             better
             successe
             he
             had
             conceived
             his
             fourth
             proposition
             concerning
             the
             right
             vse
             or
             end
             of
             building
             Temples
             in
             these
             tearmes
             ;
             
               Sacrae
               domus
               non
               solum
               Deo
               sed
               etiam
               Sanctis
               ,
               &c.
               
               Sacred
               palaces
               or
               religious
               houses
               may
               be
               lawfully
               built
               and
               dedicated
               not
               onely
               to
               God
               but
               vnto
               Saints
               .
            
             To
             bring
             
             in
             this
             conclusion
             in
             due
             place
             and
             order
             ,
             not
             Fathers
             and
             Councells
             onely
             but
             holy
             Scriptures
             also
             must
             be
             wrested
             to
             countenance
             blasphemie
             ;
             and
             blasphemie
             (
             having
             put
             on
             an
             impudent
             face
             vpon
             presumption
             of
             their
             warrant
             )
             must
             man
             in
             such
             heathenish
             Idolatrie
             ,
             as
             not
             so
             guarded
             would
             blush
             or
             be
             affraid
             to
             appeare
             amongst
             Christian
             spectators
             .
             Salomons
             Temple
             (
             sayth
             he
             )
             was
             erected
             not
             onely
             to
             be
             an
             house
             of
             prayer
             or
             of
             sacrifices
             ,
             but
             to
             be
             withall
             an
             habitation
             for
             the
             Arke
             ,
             as
             Davids
             intendment
             (
             1
             Chron.
             17.
             
             Psal
             .
             132.
             )
             and
             Salomons
             accomplishing
             of
             it
             (
             2
             Chron.
             5.
             
               cap
               :
               )
               bare
               manifest
               record
               .
            
             This
             being
             proued
             which
             no
             man
             denyeth
             ,
             he
             thus
             assumes
             :
             
               The
               same
               or
               greater
               honor
               is
               due
               to
               the
               sacred
               reliques
               of
               Christ
               and
               his
               Saints
               ,
               than
               vnto
               the
               Mosaicall
               Arke
               .
               Ergo
               ,
               it
               is
               as
               lawfull
               to
               erect
               a
               Temple
               over
               the
               sepulcher
               of
               Christ
               ,
               as
               over
               the
               Arke
               :
               and
               if
               over
               the
               sepulcher
               of
               Christ
               ,
               then
               over
               the
               sepulcher
               of
               the
               Saints
               ,
               for
               there
               is
               one
               and
               the
               same
               reason
               in
               all
               :
            
             they
             differ
             onely
             
               secundum
               magis
               &
               minus
            
             .
             
               He
               addes
               withall
               ,
               (
               lest
               the
               people
               should
               be
               too
               scrupulous
               )
               that
               vnder
               the
               name
               of
               sacred
               reliques
               he
               cōprehends
               not
               only
               the
               bones
               or
               garments
               of
               Saints
               ,
               but
               the
               places
               where
               they
               suffred
               ,
               where
               they
               dwelt
               ,
               or
               did
               any
               famous
               act
               ;
               as
               S.
               Cyprian
               had
               two
               sacred
               houses
               erected
               to
               him
               ,
               one
               where
               he
               suffred
               ,
               another
               where
               his
               body
               lay
               .
               Nay
               such
               houses
               may
               be
               erected
               to
               Saints
               in
               any
               place
               ;
               onely
               to
               preserue
               or
               inlarge
               their
               fame
               or
               memory
               ,
               by
               retaining
               their
               Images
               or
               names
               ,
               to
               the
               intent
               that
               such
               as
               enter
               into
               them
               being
               put
               in
               minde
               of
               their
               dutie
               by
               the
               image
               ,
               or
               knowne
               name
               of
               the
               Temple
               ,
               may
               remember
               Saint
               Peter
               ,
               &c.
               and
               worship
               him
               in
               that
               place
               as
               their
               patron
               ,
               and
               pray
               to
               him
               .
            
          
           
           
             5.
             
             He
             hath
             brought
             the
             point
             to
             this
             issue
             for
             vs
             ;
             Temples
             may
             not
             be
             erected
             to
             any
             besides
             God
             formaliter
             ,
             they
             may
             be
             erected
             to
             Saints
             materialiter
             ;
             that
             is
             ,
             one
             and
             the
             selfe
             same
             
               sacred
               house
            
             ,
             which
             is
             a
             true
             Temple
             ,
             and
             wherein
             sacrifices
             are
             offered
             vp
             to
             God
             ,
             may
             be
             erected
             in
             honor
             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
             bodie
             ,
             or
             as
             a
             monument
             of
             his
             fame
             :
             as
             (
             that
             he
             may
             justifie
             one
             impiety
             by
             another
             )
             one
             and
             the
             same
             stone
             is
             both
             an
             Altar
             and
             a
             Tomb-stone
             ,
             or
             Sepulcher
             ;
             an
             Altar
             in
             as
             much
             as
             they
             offer
             sacrifice
             vpon
             it
             vnto
             God
             ,
             a
             Tombstone
             or
             Sepulcher
             in
             as
             much
             as
             it
             covers
             the
             bodie
             of
             some
             Martyr
             .
             For
             (
             as
             he
             tells
             vs
             for
             our
             learning
             )
             all
             Altars
             are
             Sepulchers
             or
             Tombstones
             of
             Saints
             .
             His
             finall
             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
               Sepulcher
               :
               so
               the
               same
               house
               ,
               which
               is
               a
               Temple
               ,
               is
               truely
               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
               plaine
               Idolatry
               to
               erect
               Altars
               to
               Saints
               ,
               but
               no
               Idolatry
               to
               erect
               the
               same
               stones
               vnto
               them
               which
               are
               Altars
               :
               so
               it
               would
               be
               Idolatry
               to
               erect
               Temples
               to
               Saints
               ,
               vnder
               this
               respect
               ,
               that
               they
               are
               Temples
               ;
               but
               no
               Idolatry
               to
               erect
               the
               same
               houses
               vnto
               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-worke
             about
             a
             thousand
             yeare
             agoe
             ,
             either
             lay
             the
             foundation
             ,
             raise
             the
             walles
             ,
             or
             put
             on
             the
             roofes
             of
             Temples
             ,
             which
             
             they
             built
             to
             Saints
             ,
             by
             the
             rule
             of
             this
             distinction
             ?
             If
             they
             did
             not
             ,
             they
             committed
             grosse
             Idolatry
             .
             And
             ,
             for
             ought
             I
             can
             gather
             from
             Bellarmines
             Apologie
             ,
             he
             makes
             no
             scruple
             to
             confesse
             that
             Romane
             Catholiques
             doe
             still
             commit
             Idolatry
             ;
             all
             his
             care
             is
             to
             avert
             the
             imputation
             of
             committing
             this
             foule
             sinne
             
               quatenus
               ipsum
            
             ,
             or
             formally
             ,
             as
             it
             is
             Idolatry
             ,
             that
             is
             ,
             of
             polluting
             their
             soules
             with
             it
             by
             art
             and
             methode
             ,
             or
             of
             begetting
             it
             by
             expresse
             conceipt
             of
             it's
             essentiall
             difference
             ;
             with
             which
             none
             but
             the
             Schoolemen
             haue
             especiall
             acquaintance
             .
             Nor
             will
             I
             (
             for
             mine
             owne
             part
             )
             charge
             them
             thus
             deepely
             ,
             for
             dedicating
             Temples
             vnto
             Saints
             ▪
             it
             sufficeth
             me
             to
             proue
             ,
             that
             they
             are
             in
             this
             point
             plain
             down-right
             Idolaters
             .
             But
             I
             would
             gladly
             in
             the
             next
             place
             ,
             be
             resolved
             how
             they
             can
             acquit
             themselues
             from
             the
             imputation
             of
             committing
             Idolatry
             
               quatenus
               Idolatrie
            
             ,
             in
             
               solemnizing
               Vowes
            
             to
             Saints
             .
          
        
         
           
             CHAPTER
             XXX
             .
          
           
             
               Solemne
               Vowes
               are
               by
               confession
               of
               the
               Romish
               Church
               ,
               parts
               of
               that
               worship
               ,
               which
               her
               Advocates
               call
               Latria
               .
               The
               Romish
               Church
               doth
               worship
               Saints
               with
               solemne
               vowes
               ,
               not
               by
               accident
               onely
               ,
               but
               by
               direct
               intendment
               .
            
          
           
             1.
             
             IT
             was
             a
             received
             doctrine
             in
             Aquinas
             his
             time
             ,
             that
             Vowes
             were
             part
             of
             divine
             Worship
             ,
             or
             
               cultus
               latriae
            
             .
             And
             whereas
             their
             custome
             of
             vowing
             obedience
             vnto
             Governors
             ,
             might
             seeme
             to
             impeach
             them
             of
             giving
             that
             to
             men
             which
             belonged
             only
             to
             God
             :
             He
             divides
             
             vowes
             into
             their
             matter
             and
             forme
             ;
             bequeathing
             the
             former
             part
             to
             glorified
             Saints
             and
             living
             men
             ,
             the
             latter
             onely
             vnto
             God.
             This
             arbitrement
             
               betwixt
               God
               and
               living
               men
            
             (
             though
             such
             as
             the
             harlot
             ,
             before
             Salomon
             ,
             did
             plead
             for
             )
             likes
             *
             Bellarmine
             very
             well
             ,
             because
             in
             vowing
             obedience
             to
             Prelates
             or
             Governours
             ,
             men
             intend
             not
             to
             honour
             them
             but
             God.
             
             
               On
               the
               contrary
               ,
               he
               that
               vowes
               a
               fast
               or
               pilgrimage
               vnto
               Saints
               ;
               intends
               directly
               to
               honor
               them
               with
               religious
               worship
               .
               Vnto
               this
               part
               of
               Aquinas
               his
               arbitrement
               ,
               Bellarmine
               will
               not
               subscribe
               .
               Because
               Caietan
               before
               him
               had
               condemned
               Aquinas
               his
               resolution
               out
               of
               the
               mouthes
               of
               preaching
               Fryars
               .
            
             For
             they
             ,
             whilest
             they
             professe
             or
             promise
             the
             materiall
             part
             of
             their
             vow
             to
             men
             ,
             tender
             the
             formall
             parts
             as
             directly
             to
             Saints
             as
             vnto
             God.
             
               I
               vow
               to
               God
               ,
               to
               S.
               Marie
               ,
               and
               all
               the
               Saints
               ,
               that
               I
               will
               faithfully
               obey
               my
               Governour
               .
               Caietans
            
             answer
             to
             the
             difficultie
             proposed
             ,
             is
             so
             slight
             that
             it
             seemeth
             he
             cared
             not
             much
             ,
             if
             there
             had
             beene
             no
             practitioners
             in
             this
             kind
             ,
             or
             that
             their
             practise
             might
             want
             Patrons
             .
             Somewhat
             notwithstanding
             he
             was
             to
             say
             for
             fashion
             sake
             .
             But
             his
             distinction
             is
             so
             acute
             ,
             that
             indeed
             he
             denies
             any
             vowes
             or
             promises
             to
             be
             truely
             made
             vnto
             Saints
             ;
             as
             they
             are
             reasonable
             creatures
             ,
             or
             for
             their
             internall
             excellency
             .
          
           
             2.
             
             Bellarmine
             to
             avoyd
             this
             scandall
             ;
             avoucheth
             it
             as
             a
             generall
             agreement
             amongst
             all
             Catholiques
             ,
             that
             they
             make
             promises
             as
             directly
             and
             truely
             vnto
             Saints
             as
             vnto
             God.
             For
             if
             it
             be
             lawfull
             to
             build
             sacred
             ●●alaces
             ,
             to
             erect
             Sepulchers
             ,
             and
             burne
             Lampes
             before
             them
             ,
             why
             should
             it
             not
             be
             as
             lawfull
             to
             make
             solemne
             promises
             vnto
             them
             ?
             Thus
             one
             impietie
             being
             allowed
             
             and
             admitted
             into
             their
             Church
             ,
             must
             in
             charitie
             approue
             another
             .
             Now
             every
             promise
             that
             is
             made
             to
             God
             or
             Saints
             deceased
             ,
             is
             a
             formall
             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
             vowes
             are
             directed
             only
             vnto
             God
             ,
             though
             in
             memory
             and
             honor
             of
             the
             Saints
             ;
             for
             they
             are
             terminated
             joyntly
             and
             directly
             vnto
             God
             ,
             and
             to
             the
             Saints
             .
             Here
             (
             methinkes
             )
             they
             should
             invoke
             the
             ayde
             of
             some
             Saint
             or
             other
             ,
             to
             vntie
             this
             knot
             ,
             which
             he
             vainely
             thinkes
             will
             vntie
             it selfe
             ,
             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
               themselues
               vnto
               God
               ,
               in
               token
               of
               their
               thankfulnesse
               towards
               him
               as
               the
               fountaine
               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
               ,
               solemne
               promises
               made
               to
               him
               become
               
                 cultus
                 latriae
              
               ,
               proper
               acts
               of
               
                 diuine
                 worship
              
               .
               But
               they
               bind
               themselues
               vnto
               Saints
               onely
               in
               signe
               of
               their
               thankfulnesse
               towards
               them
               ,
               as
               Mediators
               or
               Intercessors
               by
               whose
               favour
               they
               receiue
               blessings
               from
               God
               ;
               and
               this
               acknowment
               of
               their
               subordination
               vnto
               God
               ,
               makes
               the
               same
               vow
               or
               solemne
               promise
               vnto
               them
               ,
               to
               be
               but
               
                 cultus
                 duliae
              
               .
            
             But
             the
             question
             was
             ,
             whether
             solemne
             vowes
             be
             not
             essentiall
             parts
             of
             latrie
             ,
             and
             if
             such
             they
             be
             (
             as
             most
             of
             their
             Church
             doe
             hold
             them
             to
             be
             :
             )
             no
             mentall
             respect
             or
             consideration
             of
             such
             as
             make
             ,
             allow
             ,
             or
             authorize
             them
             ,
             can
             transforme
             them
             into
             
               Cultus
               dulia
            
             .
             Besides
             ;
             the
             distinction
             is
             naught
             :
             this
             great
             Champion
             did
             either
             evidently
             misapply
             it
             to
             this
             
             difficultie
             ,
             or
             els
             did
             much
             amisse
             ,
             in
             not
             applying
             it
             to
             the
             former
             .
             For
             might
             he
             not
             as
             well
             haue
             sayd
             ;
             
               They
               erected
               Temples
               or
               offered
               sacrifice
               to
               Saints
               in
               signe
               of
               thankefulnesse
               to
               them
               ,
            
             as
             Mediators
             or
             Intercessors
             ;
             but
             vnto
             God
             onely
             as
             to
             the
             first
             fountaine
             of
             blessings
             received
             .
          
           
             3.
             
             
               It
               is
               confessed
               by
               our
               adversaries
               that
               the
               name
               of
               Vow
               in
               sacred
               writ
               or
               dialect
               ,
               alwayes
               imports
               a
               promise
               made
               to
               God
               ,
               and
               yet
               they
               thinke
               it
               no
               Idolatry
               to
               performe
               that
               religious
               service
               vnto
               Saints
               which
               the
               holy
               Spirit
               hath
               appropriated
               vnto
               God
               ;
               
                 because
                 the
                 Canon
                 of
                 Scripture
                 was
                 accomplished
                 before
                 the
                 Custome
                 of
                 vowing
                 vnto
                 Saints
                 begun
                 ,
              
               (
               or
               rather
               the
               authoritie
               of
               it
               was
               abandoned
               by
               introduction
               of
               this
               custome
               ,
               if
               not
               before
               .
               )
            
             This
             reply
             seemes
             to
             insinuate
             ,
             that
             if
             Gods
             Spirit
             had
             committed
             ought
             to
             writing
             since
             vowes
             were
             enacted
             ,
             as
             parts
             of
             religious
             worship
             due
             vnto
             Saints
             deceased
             ,
             He
             would
             haue
             fitted
             his
             language
             to
             their
             custome
             .
             How
             ever
             ,
             this
             answere
             takes
             but
             a
             part
             of
             our
             objection
             ,
             though
             more
             by
             much
             than
             this
             Goliah
             was
             able
             to
             deale
             with
             .
             For
             we
             argue
             not
             onely
             from
             the
             vse
             of
             the
             word
             in
             Scripture
             ,
             but
             from
             the
             reason
             ,
             why
             it
             is
             so
             vsed
             .
             Now
             the
             reason
             why
             vowes
             in
             Scripture
             are
             appropriated
             vnto
             God
             ,
             is
             because
             they
             are
             a
             more
             immediate
             and
             especiall
             part
             of
             his
             worship
             than
             sacrifices
             are
             .
             He
             that
             offered
             legall
             sacrifices
             of
             his
             Cattell
             or
             of
             the
             fruites
             of
             the
             earth
             ,
             did
             thereby
             testifie
             his
             gratitude
             vnto
             God
             ,
             as
             vnto
             the
             supreme
             Owner
             of
             these
             ,
             and
             sole
             author
             of
             all
             other
             blessings
             :
             and
             as
             vnto
             him
             
               which
               gaue
               man
               power
               to
               gather
               substance
               .
            
             But
             he
             that
             vowed
             vnto
             the
             Lord
             ,
             did
             acknowledge
             him
             to
             be
             the
             
             searcher
             of
             the
             heart
             ,
             the
             just
             avenger
             of
             perfidious
             negligence
             ;
             the
             bountifull
             rewarder
             of
             fidelitie
             ,
             and
             diligence
             in
             his
             service
             .
             Hence
             it
             was
             ,
             that
             legall
             sacrifices
             ,
             were
             oftimes
             the
             matter
             of
             religious
             vowes
             .
             The
             forme
             of
             religious
             worship
             or
             service
             and
             the
             immediate
             end
             of
             such
             sacrifices
             ,
             was
             *
             performance
             of
             the
             vowes
             ;
             whose
             neglect
             plentie
             of
             sacrifices
             could
             not
             recompence
             .
             But
             fidelitie
             in
             performance
             of
             what
             was
             lawfully
             vowed
             ,
             did
             please
             God
             without
             the
             offering
             of
             sacrifice
             .
             And
             whether
             the
             vow
             were
             conceived
             out
             of
             gratitude
             vnto
             God
             for
             benefits
             past
             ,
             or
             out
             of
             sorrow
             for
             sinne
             ,
             or
             former
             ingratitude
             :
             the
             religious
             observance
             of
             it
             was
             a
             true
             part
             of
             that
             
               living
               sacrifice
            
             or
             
               reasonable
               service
            
             ,
             which
             our
             *
             Apostle
             requires
             at
             our
             hands
             ,
             as
             the
             patterne
             or
             prototypon
             of
             Leviticall
             offerings
             .
             May
             we
             then
             offer
             any
             part
             of
             our
             reasonable
             service
             to
             any
             other
             besides
             God
             ,
             vnto
             whom
             onely
             his
             people
             were
             to
             offer
             legall
             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
             doe
             alter
             the
             nature
             of
             the
             debt
             or
             tenor
             of
             the
             obligation
             ,
             wherein
             we
             stand
             bound
             to
             him
             and
             them
             joyntly
             .
             Now
             
               Romish
               Votaries
            
             bind
             themselues
             by
             one
             and
             the
             same
             solemne
             act
             to
             God
             and
             the
             Saints
             ioyntly
             .
             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
             principall
             creditor
             in
             bonds
             ioyntly
             made
             to
             him
             and
             others
             :
             so
             in
             some
             cases
             ,
             as
             in
             vowes
             of
             Virginitie
             solemnely
             made
             to
             God
             ,
             and
             to
             the
             blessed
             Virgin
             joyntly
             ;
             of
             
             pilgrimage
             to
             Saints
             (
             whom
             they
             conceiue
             as
             speciall
             patrons
             of
             those
             places
             )
             the
             Saints
             shall
             haue
             the
             principall
             interest
             in
             the
             Votaries
             affections
             .
          
           
             4.
             
             The
             *
             Fathers
             in
             the
             second
             Nicene
             Councell
             ,
             and
             others
             more
             auncient
             whose
             authoritie
             they
             pretended
             for
             establishing
             that
             abominable
             decree
             (
             as
             one
             of
             our
             Historians
             many
             yeares
             before
             Luther
             was
             borne
             ,
             doth
             censure
             it
             ;
             )
             concerning
             Image-worship
             ,
             did
             divide
             Adoration
             into
             two
             parts
             ,
             externall
             and
             internall
             .
          
           
             1.
             
             The
             externall
             (
             as
             they
             describe
             it
             by
             note
             of
             submission
             or
             emphaticall
             expression
             of
             affection
             )
             they
             did
             assigne
             vnto
             Images
             .
          
           
             2.
             
             The
             internall
             adoration
             or
             adoration
             in
             spirit
             ,
             which
             they
             call
             Latria
             ,
             they
             appropriated
             vnto
             God.
             And
             of
             this
             internall
             adoration
             or
             Latria
             ,
             they
             make
             intercession
             or
             nuncupation
             of
             vowes
             essentiall
             parts
             .
             But
             Bellarmine
             after
             he
             had
             prooved
             by
             authoritie
             and
             reason
             ,
             that
             solemne
             vowes
             are
             parts
             of
             Latria
             ,
             and
             after
             he
             had
             given
             it
             vs
             for
             graunted
             by
             their
             whole
             Church
             ,
             that
             the
             worship
             of
             Latria
             is
             proper
             onely
             vnto
             God
             ;
             finally
             attempts
             to
             share
             this
             worship
             of
             Latria
             (
             which
             is
             a
             great
             deale
             more
             indivisible
             than
             was
             our
             Saviours
             garment
             )
             betweene
             God
             and
             his
             Saints
             .
             But
             sooner
             shall
             the
             Iesuites
             be
             able
             to
             teach
             an
             Art
             of
             dividing
             indivisibilities
             ,
             or
             of
             setting
             vnitie
             at
             variance
             with
             it selfe
             ,
             than
             to
             justifie
             this
             division
             ,
             or
             sharing
             of
             vowes
             betwixt
             God
             and
             his
             Saints
             .
             We
             shall
             be
             ready
             to
             iustifie
             and
             maintaine
             these
             inferences
             against
             
             them
             (
             if
             neede
             shall
             require
             ,
             or
             occasion
             be
             offered
             )
             by
             logicall
             remonstrance
             .
             If
             the
             worship
             of
             Latria
             ,
             and
             in
             particular
             the
             nuncupation
             of
             vowes
             be
             proper
             onely
             vnto
             God
             ,
             than
             he
             or
             they
             ,
             or
             whosoever
             they
             be
             ,
             every
             person
             to
             whom
             Latria
             or
             nuncupation
             of
             vowes
             is
             solemnely
             tendred
             (
             either
             alone
             or
             ioyntly
             vnto
             God
             )
             is
             a
             God
             in
             their
             esteeme
             that
             so
             tender
             or
             make
             them
             .
             But
             the
             
               Romane
               Catholicke
            
             doth
             directly
             and
             solemnly
             offer
             his
             vowes
             to
             S.
             Dominicke
             ,
             S.
             Francis
             ,
             and
             S.
             Bennet
             ,
             &c.
             
             Therefore
             S.
             Dominicke
             in
             his
             divinitie
             is
             a
             God
             ,
             S.
             Francis
             a
             God
             ,
             S.
             Bennet
             a
             God
             ;
             so
             is
             every
             Saint
             to
             whom
             he
             makes
             his
             vowes
             ioyntly
             with
             God.
             To
             say
             they
             acknowledge
             the
             three
             persons
             in
             the
             blessed
             Trinitie
             to
             be
             a
             greater
             God
             than
             all
             or
             any
             of
             these
             persons
             mentioned
             ,
             as
             it
             cannot
             excuse
             them
             from
             Idolatrie
             ,
             though
             it
             were
             true
             ;
             so
             neither
             can
             it
             in
             their
             divinitie
             be
             absolutely
             true
             ,
             but
             onely
             in
             part
             .
             It
             is
             true
             in
             respect
             of
             the
             apprehension
             or
             esteeme
             of
             divine
             powers
             ,
             which
             is
             seated
             onely
             in
             the
             braine
             ,
             vntrue
             in
             respect
             of
             the
             esteeme
             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
               mens
               soules
               are
               naturally
               apt
               to
               take
               ,
               by
               making
               solemne
               prayers
               and
               vowes
               ioyntly
               to
               God
               and
               to
               the
               Saints
               .
            
          
           
             1.
             
             RELIGION
             ,
             as
             Bellarmine
             well
             observeth
             ,
             consisteth
             not
             in
             the
             apprehension
             or
             speculatiue
             acknowledgement
             of
             excellencie
             in
             the
             partie
             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
             vnderstanding
             without
             the
             inclination
             of
             the
             will
             or
             affection
             ;
             as
             greatest
             school-men
             haue
             not
             beene
             alwayes
             devoutest
             Saints
             .
             Or
             againe
             ,
             as
             many
             things
             are
             acted
             vpon
             presumption
             of
             some
             custome
             ,
             without
             iust
             or
             expresse
             warrant
             of
             law
             ;
             so
             the
             inclination
             of
             the
             will
             (
             in
             which
             the
             nature
             of
             religious
             worship
             in
             their
             divinitie
             consists
             )
             doth
             often
             prevent
             the
             distinct
             or
             right
             apprehension
             of
             the
             vnderstanding
             ;
             as
             many
             things
             are
             often
             most
             affected
             ,
             sometime
             or
             other
             by
             all
             of
             vs
             ,
             which
             the
             vnderstanding
             seasonably
             consulted
             ,
             would
             not
             esteeme
             the
             worthiest
             of
             our
             best
             affection
             .
             And
             is
             there
             any
             likelihood
             that
             he
             ,
             which
             conceiues
             a
             vow
             in
             one
             and
             the
             same
             thought
             ,
             and
             professeth
             it
             with
             one
             and
             the
             same
             breath
             ,
             ioyntly
             to
             God
             ,
             to
             the
             blessed
             Virgin
             ,
             and
             to
             other
             Saints
             ,
             should
             scholastically
             distinguish
             their
             severall
             excellencies
             or
             proper
             titles
             ,
             and
             proportion
             the
             degrees
             of
             severall
             worships
             to
             them
             ?
             The
             very
             termes
             whereby
             they
             expresse
             them
             as
             
               Latria
               ,
               Dulia
               ,
               Hyperdulia
            
             ,
             argue
             onely
             difference
             in
             the
             apprehension
             of
             the
             obiect
             ;
             no
             diversitie
             of
             internall
             habits
             or
             graces
             in
             the
             heart
             ;
             much
             lesse
             diverse
             inclinations
             of
             the
             will
             ,
             or
             elevations
             of
             the
             mind
             and
             spirit
             ,
             wherein
             religious
             worship
             doth
             consist
             .
             Or
             admit
             the
             apprehension
             of
             Gods
             excellencies
             and
             the
             Saints
             were
             alwayes
             expresse
             and
             distinct
             ,
             and
             had
             severall
             degrees
             or
             rankes
             of
             internall
             affection
             ,
             exactly
             proportioned
             vnto
             them
             ,
             and
             expresly
             intended
             in
             the
             conception
             or
             first
             profession
             of
             the
             Vow
             ;
             it
             is
             no
             way
             credible
             ,
             that
             
             our
             speculatiue
             conceipts
             or
             apprehensions
             of
             the
             vnderstanding
             should
             carry
             their
             correspondent
             affections
             so
             levell
             and
             paralell
             in
             the
             practise
             or
             performance
             ,
             as
             they
             should
             not
             intermingle
             ,
             or
             one
             crosse
             another
             .
             We
             see
             in
             other
             cases
             of
             common
             life
             ,
             wherein
             the
             danger
             in
             all
             likelihood
             is
             much
             lesse
             ,
             how
             quickly
             our
             affections
             flag
             in
             pursuite
             of
             those
             marks
             ,
             whereto
             our
             soaring
             contemplations
             did
             first
             direct
             them
             .
             No
             mans
             heart
             in
             his
             first
             ayme
             is
             set
             on
             money
             for
             it selfe
             ,
             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
             mettall
             ,
             not
             to
             affect
             it
             as
             his
             God
             ,
             to
             whose
             service
             he
             consecrates
             his
             best
             intentions
             ?
             True
             felicitie
             is
             the
             center
             whereto
             all
             our
             thoughts
             doe
             naturally
             sway
             ,
             but
             most
             mens
             cogitations
             ,
             are
             vsually
             drencht
             in
             the
             dregges
             of
             misery
             and
             basenesse
             ,
             being
             drawne
             awry
             or
             pulled
             downe
             by
             the
             contagious
             filth
             which
             their
             senses
             haue
             sucked
             in
             from
             too
             much
             familiaritie
             with
             their
             naturall
             obiects
             .
          
           
             2.
             
             And
             shall
             not
             the
             affectionate
             apprehension
             of
             such
             excellency
             as
             these
             men
             ascribe
             vnto
             Saints
             whom
             they
             conceit
             as
             liue
             spectators
             of
             their
             inward
             thoughts
             and
             outward
             carriage
             ,
             get
             much
             greater
             attractiue
             force
             ,
             than
             gold
             or
             pearle
             can
             haue
             over
             their
             soules
             ;
             these
             being
             daily
             powred
             out
             vnto
             them
             in
             prayers
             ,
             in
             vowes
             ,
             and
             other
             inticing
             issues
             of
             devotion
             ?
             Especially
             ,
             seeing
             their
             worship
             of
             what
             kinde
             soever
             ,
             is
             not
             intended
             onely
             as
             a
             meane
             or
             passage
             to
             the
             worship
             of
             God
             ,
             but
             as
             the
             marke
             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
             vpon
             the
             Saints
             ,
             should
             not
             interrupt
             the
             others
             flight
             towards
             God
             ,
             and
             misperswade
             men
             that
             his
             worship
             did
             consist
             in
             devotion
             towardes
             them
             ;
             as
             men
             are
             drawne
             as
             it
             were
             in
             a
             dreame
             to
             thinke
             felicitie
             is
             seated
             in
             those
             meanes
             which
             are
             subordinate
             and
             subservient
             to
             it
             .
             Finally
             it
             would
             so
             fall
             out
             in
             this
             case
             especially
             ,
             as
             by
             corruptiō
             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
               ,
               Publicke
               benefactors
               ,
               though
               their
               bountie
               extend
               in
               large
               measure
               to
               each
               particular
               ,
               are
               lesse
               remembred
               or
               respected
               ,
               than
               such
               as
               gratifie
               vs
               in
               our
               priuate
               superfluous
               desires
               ,
               though
               perhaps
               to
               the
               preiudice
               of
               others
               necessities
               .
            
             Thus
             ,
             howsoever
             the
             divine
             excellencie
             ,
             as
             well
             in
             respect
             of
             it selfe
             ,
             as
             of
             the
             benefits
             flowing
             from
             it
             to
             all
             mankind
             ,
             might
             still
             be
             most
             admired
             in
             every
             mans
             speculatiue
             apprehension
             or
             conceipt
             ;
             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
             haue
             his
             supposed
             private
             benefactors
             ,
             or
             the
             inhabitants
             of
             severall
             places
             their
             peculiar
             patrons
             in
             heaven
             .
             The
             distinction
             of
             Dulia
             and
             Latria
             ,
             though
             ministred
             fasting
             to
             such
             as
             vow
             fasts
             or
             pilgrimages
             vnto
             Saints
             ,
             will
             not
             purge
             their
             hearts
             (
             especially
             if
             they
             be
             rude
             and
             illiterate
             )
             from
             that
             grosse
             humor
             which
             Tullie
             observed
             in
             the
             Alabandenses
             ,
             or
             *
             Cominaeus
             in
             the
             Inhabitants
             of
             Pauia
             .
             If
             such
             as
             builded
             them
             Cities
             or
             endowed
             their
             Churches
             with
             lands
             ,
             may
             haue
             their
             Images
             curiously
             wrought
             and
             adorned
             to
             be
             daily
             saluted
             with
             
             the
             same
             outward
             signes
             of
             submission
             which
             they
             tender
             vnto
             God
             or
             Christ
             :
             the
             a
             Wise-mans
             observatiō
             is
             not
             out
             of
             date
             in
             respect
             of
             these
             latter
             dayes
             .
             And
             S.
             *
             Augustine
             tells
             vs
             ,
             that
             the
             erection
             of
             a
             stately
             Temple
             vnto
             Iupiter
             eclipsed
             the
             honour
             of
             Summanus
             ,
             who
             had
             beene
             held
             the
             more
             honourable
             God
             before
             .
          
        
         
           
             CHAPTER
             .
             XXXII
             .
          
           
             
               A
               paralell
               betweene
               the
               affectionate
               zeale
               which
               the
               Iewes
               did
               beare
               vnto
               Moses
               and
               his
               writings
               ,
               and
               the
               like
               zeale
               which
               the
               Romanist
               beares
               vnto
               Saints
               deceased
               ,
               and
               their
               Legends
               .
               That
               the
               Romanists
               zeale
               is
               obnoxious
               to
               greater
               hazard
               of
               miscarriage
               ,
               and
               the
               miscarriage
               of
               his
               affection
               more
               dangerous
               by
               his
               daily
               practise
               of
               worshipping
               Images
               .
            
          
           
             1
             WHether
             Images
             of
             the
             Godhead
             ,
             of
             the
             Trinitie
             ,
             or
             of
             the
             severall
             persons
             ,
             of
             Angels
             or
             other
             invisible
             substances
             may
             be
             lawfully
             made
             ,
             whether
             of
             these
             or
             other
             Images
             any
             lawful
             ,
             profitable
             or
             pious
             vse
             be
             granted
             to
             Christians
             ,
             which
             was
             denyed
             vnto
             the
             Iewes
             ;
             are
             parcels
             of
             that
             maine
             Question
             ,
             Whether
             the
             second
             Commandement
             according
             to
             our
             division
             were
             morall
             or
             ceremoniall
             ;
             of
             which
             (
             if
             God
             permit
             )
             in
             the
             exposition
             of
             the
             Decalogue
             .
             In
             the
             meane
             time
             it
             is
             to
             vs
             ,
             it
             ought
             to
             be
             to
             the
             whole
             Catholicke
             Church
             ,
             a
             great
             presumption
             that
             the
             Commandement
             is
             one
             and
             the
             same
             to
             both
             Iew
             and
             Gentile
             ,
             of
             as
             great
             authoritie
             
             now
             as
             ever
             ,
             in
             that
             the
             primitiue
             Church
             did
             not
             reenter
             vpon
             this
             auncient
             libertie
             ,
             if
             at
             any
             time
             it
             had
             beene
             free
             to
             bow
             downe
             to
             graven
             Images
             ,
             to
             adore
             the
             pictures
             of
             Gods
             appearances
             or
             of
             men
             deceased
             .
             The
             vse
             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
             commaunded
             Temples
             to
             be
             erected
             without
             Images
             .
             But
             his
             good
             purpose
             wanting
             effect
             ,
             the
             Temples
             so
             erected
             did
             beare
             his
             name
             not
             Christs
             ,
             or
             any
             other
             Gods
             ,
             as
             wanting
             Images
             to
             take
             possession
             of
             them
             .
             And
             not
             their
             names
             onely
             ,
             but
             their
             revenewes
             might
             quickly
             Escheate
             vnto
             the
             Emperour
             ,
             without
             some
             visible
             patron
             to
             lay
             some
             claime
             vnto
             them
             .
             Varroes
             testimony
             ratifies
             the
             Wise
             mans
             observation
             in
             Rome-heathen
             ,
             and
             Lampridius
             in
             Rome-Christian
             .
             Whether
             we
             begin
             our
             accompt
             from
             the
             Law
             of
             Nature
             amongst
             the
             Nations
             ,
             or
             from
             the
             promulgation
             of
             the
             Gospell
             ,
             
               Images
               were
               not
               from
               the
               beginning
               .
               Wisedome
            
             14.
             ver
             .
             12.
             
             But
             after
             the
             Church
             which
             during
             the
             time
             of
             her
             infancy
             had
             kept
             her
             virginitie
             vnspotted
             ,
             began
             in
             her
             full
             age
             to
             play
             the
             harlot
             in
             vowing
             ,
             in
             praying
             ,
             in
             erecting
             Altars
             and
             Temples
             to
             Saints
             ;
             the
             instinct
             of
             her
             impurity
             did
             lead
             her
             to
             vse
             Images
             ,
             as
             secular
             wantons
             doe
             lascivious
             pictures
             for
             provoking
             lust
             .
             They
             were
             rather
             the
             fewell
             ,
             than
             the
             beginning
             or
             first
             kindling
             of
             Rome-Christians
             spirituall
             whoredome
             .
             Her
             down-fall
             into
             these
             dregs
             of
             Idolatrie
             or
             soule
             acts
             of
             more
             than
             brutish
             bestialitie
             ,
             was
             the
             iust
             reward
             of
             her
             wantonnesse
             with
             the
             Saints
             .
             after
             shee
             had
             beene
             betrothed
             to
             Christ
             .
             That
             which
             
             shee
             falsely
             pretends
             for
             her
             excuse
             ,
             is
             vsually
             true
             of
             secular
             adulterers
             or
             adulteresses
             .
             These
             for
             the
             most
             part
             delight
             in
             pictures
             for
             their
             prototypons
             sake
             ,
             with
             whose
             liue
             beautie
             they
             haue
             beene
             taken
             .
             And
             yet
             many
             deprived
             of
             their
             Minions
             reall
             presence
             by
             death
             or
             other
             separation
             ,
             haue
             been
             so
             besotted
             with
             doting
             loue
             of
             their
             resemblances
             ,
             as
             to
             loath
             the
             company
             of
             their
             lawfull
             Consorts
             .
             Howbeit
             no
             vnchast
             doting
             lover
             did
             ever
             tye
             his
             fancie
             with
             so
             many
             loueknotts
             vnto
             his
             Mistris
             picture
             ,
             as
             the
             Romanist
             doth
             his
             soule
             and
             spirit
             vnto
             the
             Images
             which
             he
             adores
             .
             The
             maine
             bond
             ,
             is
             Religion
             it selfe
             ,
             the
             lesser
             cordes
             are
             kissing
             ,
             bowing
             ,
             kneeling
             ,
             imbracements
             ,
             and
             powring
             forth
             his
             very
             heart
             before
             them
             .
             Besides
             all
             these
             ,
             he
             suffers
             this
             peculiar
             disadvantage
             in
             respect
             of
             secular
             doteards
             ;
             these
             cōmonly
             haue
             seene
             their
             feature
             whose
             true
             resemblances
             they
             ioy
             in
             ;
             the
             Romanist
             never
             had
             any
             acquaintance
             by
             sight
             or
             other
             sense
             ,
             with
             the
             persons
             of
             those
             Saints
             ,
             vnto
             whose
             Images
             he
             makes
             all
             this
             loue
             ;
             but
             frames
             these
             materiall
             and
             visible
             representations
             of
             them
             out
             of
             his
             owne
             braine
             or
             fancie
             .
             These
             and
             the
             like
             circumstances
             ,
             were
             they
             duely
             examined
             by
             the
             rules
             of
             true
             Philosophie
             or
             knowne
             experiment
             ,
             how
             quickly
             the
             pursuite
             of
             ordinary
             meanes
             doth
             in
             most
             cases
             alienate
             our
             desires
             from
             the
             end
             vnto
             which
             we
             seeke
             to
             be
             directed
             by
             them
             ;
             it
             would
             appeare
             to
             be
             without
             the
             compasse
             of
             any
             morall
             possibilitie
             ,
             that
             the
             Images
             which
             these
             men
             make
             their
             visible
             spokesmen
             vnto
             the
             Saints
             ,
             should
             not
             play
             false
             with
             both
             parties
             ,
             and
             betroth
             the
             soules
             of
             doating
             suiters
             vnto
             themselues
             ,
             or
             rather
             vnto
             the
             devill
             ,
             whose
             stales
             indeede
             they
             are
             .
          
           
           
             2.
             
             
               But
               what
               if
               some
               honestly
               minded
               vnderstanding
               Papist
               should
               solemnely
               sweare
               vnto
               me
               ,
               that
               he
               loues
               S.
               Peter
               ,
               not
               his
               Image
               ;
               or
               S.
               Peter
               himselfe
               much
               better
               than
               the
               Image
               which
               he
               loues
               onely
               for
               his
               sake
               :
               shall
               not
               his
               religious
               oath
               be
               taken
               before
               any
               mans
               coniecture
               ,
               concerning
               his
               owne
               affections
               ?
               Can
               any
               search
               his
               heart
               better
               than
               his
               owne
               spirit
               can
               ?
            
             I
             will
             in
             charitie
             beleeue
             ,
             that
             he
             speakes
             and
             sweares
             as
             he
             verily
             thinkes
             and
             is
             perswaded
             .
             But
             if
             out
             of
             like
             Christian
             charitie
             ,
             (
             though
             not
             towards
             me
             ,
             yet
             towards
             himselfe
             )
             he
             will
             giue
             me
             leaue
             to
             vnsold
             some
             practique
             fallacies
             ,
             with
             which
             his
             sceptique
             Catechizers
             seldome
             meddle
             ;
             I
             shall
             giue
             him
             iust
             reason
             to
             mistrust
             his
             owne
             thoughts
             or
             perswasions
             ,
             as
             altogether
             groundlesse
             ,
             and
             vncapable
             of
             any
             solid
             truth
             .
             Can
             the
             most
             devout
             Franciscan
             or
             Benedictine
             ,
             conceipt
             either
             the
             truth
             or
             fervency
             of
             his
             loue
             vnto
             S.
             Francis
             or
             S.
             Bennet
             ,
             more
             strongly
             than
             the
             latter
             Iewes
             did
             the
             integrity
             of
             their
             zeale
             to
             Moses
             ?
             For
             that
             Moses
             sake
             which
             they
             had
             made
             vnto
             themselues
             ,
             they
             would
             haue
             died
             with
             greater
             patience
             ,
             than
             a
             Fryer
             could
             suffer
             imprisonment
             for
             S.
             Francis.
             But
             from
             the
             true
             Moses
             and
             his
             doctrine
             no
             Heathen
             vnder
             the
             Sunne
             were
             so
             farre
             alienated
             in
             affection
             as
             were
             his
             successors
             in
             place
             ,
             and
             kinsmen
             according
             to
             the
             flesh
             ,
             the
             sonnes
             of
             Aaron
             and
             Levi.
             To
             haue
             enstamped
             their
             soules
             and
             affections
             with
             his
             true
             and
             liuely
             Image
             (
             whereto
             alone
             so
             great
             loue
             might
             be
             safely
             tendered
             ,
             )
             the
             onely
             way
             had
             beene
             to
             haue
             layd
             his
             sacred
             rules
             vnto
             their
             hearts
             ;
             to
             haue
             worshipped
             God
             in
             spirit
             and
             in
             truth
             as
             he
             did
             .
             Quite
             contrary
             ,
             they
             fastned
             their
             
             proud
             affections
             vnto
             that
             false
             picture
             or
             Image
             of
             Moses
             which
             had
             surprised
             their
             humorous
             fancies
             ,
             before
             they
             had
             seriously
             consulted
             their
             hearts
             ,
             or
             examined
             their
             imaginations
             by
             the
             rules
             of
             his
             doctrine
             .
          
           
             3.
             
             And
             whether
             wee
             speake
             of
             Adultery
             carnall
             or
             spirituall
             ,
             the
             first
             acts
             of
             both
             are
             alwayes
             committed
             within
             vs
             ;
             betweene
             the
             fancie
             or
             imagination
             and
             the
             corrupt
             humor
             which
             sets
             it
             a
             working
             :
             every
             predominant
             humor
             or
             corruption
             of
             the
             heart
             ,
             delights
             to
             haue
             its
             picture
             drawne
             in
             the
             braine
             .
             The
             fancie
             is
             as
             a
             shop
             of
             devises
             ,
             to
             adorne
             it
             ;
             and
             so
             adorned
             ,
             it
             growes
             mad
             with
             loue
             of
             its
             owne
             representation
             ;
             as
             Narcissus
             did
             with
             his
             shadowe
             .
             Thus
             corruption
             of
             heart
             and
             humorous
             fancie
             pollute
             each
             other
             ,
             before
             they
             can
             be
             polluted
             by
             any
             externall
             consort
             :
             whose
             vse
             is
             onely
             to
             accomplish
             the
             delight
             conceived
             ,
             or
             to
             confirme
             this
             internall
             combination
             ,
             betweene
             the
             heart
             and
             the
             braine
             ;
             and
             this
             service
             every
             visible
             or
             sensible
             object
             well
             suited
             to
             delightfull
             fancies
             ,
             succesfully
             performes
             .
             As
             imagine
             the
             Iewes
             might
             haue
             had
             some
             gaudie
             picture
             of
             Moses
             in
             the
             Temple
             ,
             wherevnto
             they
             might
             haue
             made
             daily
             profession
             of
             their
             loue
             ,
             by
             
               kissing
               ,
               kneeling
            
             ,
             and
             other
             like
             tokens
             ,
             which
             the
             Romanists
             vse
             vnto
             the
             reliques
             and
             Images
             of
             every
             supposed
             Saint
             :
             how
             would
             this
             practise
             haue
             fortified
             their
             foolish
             imaginations
             ?
             every
             kisse
             bestowed
             vpon
             his
             picture
             would
             haue
             beene
             as
             a
             wedding
             ring
             or
             visible
             sacrament
             ,
             for
             confirming
             the
             internall
             league
             betweene
             their
             corrupt
             affections
             &
             humorous
             fancies
             .
             But
             Image-worship
             was
             a
             brood
             of
             impietie
             so
             base
             and
             vgly
             ,
             that
             the
             devill
             durst
             not
             
             so
             much
             as
             mention
             the
             match
             betweene
             it
             and
             the
             latter
             Synagogue
             ;
             though
             he
             haue
             espoused
             the
             moderne
             Romish
             Church
             vnto
             it
             .
             Howbeit
             (
             so
             inevitable
             are
             his
             entisements
             ,
             vnlesse
             we
             abandon
             all
             familiaritie
             with
             his
             visible
             baites
             ,
             when
             we
             come
             to
             doe
             our
             homage
             to
             God
             )
             he
             hath
             stollen
             away
             the
             Iewes
             hearts
             from
             God
             and
             his
             servant
             Moses
             ,
             by
             drawing
             them
             to
             such
             dalliance
             with
             the
             booke
             of
             the
             Law
             ,
             as
             the
             Papists
             vse
             with
             the
             pictures
             of
             Saints
             .
             Kissing
             and
             solemne
             adoration
             of
             Moses
             his
             writings
             ,
             vpon
             no
             other
             occasion
             than
             for
             testification
             of
             their
             allegiance
             to
             God
             by
             reverencing
             them
             ;
             are
             held
             no
             acts
             of
             wantonnesse
             ,
             no
             whorish
             tricks
             ,
             by
             the
             faithlesse
             Synagogue
             .
             And
             to
             speake
             the
             truth
             ,
             her
             protestations
             of
             chast
             and
             loyall
             loue
             to
             God
             and
             his
             servant
             Moses
             ,
             will
             sway
             more
             with
             every
             indifferent
             arbitrator
             ,
             than
             any
             oath
             or
             other
             assurance
             which
             the
             Romish
             church
             can
             make
             of
             her
             fidelitie
             to
             Christ
             ,
             or
             sincere
             respect
             to
             those
             Saints
             ,
             whose
             liuelesse
             Images
             shee
             adores
             with
             no
             lesse
             devotion
             ,
             than
             the
             Iew
             doth
             the
             dead
             letter
             of
             the
             Law.
             For
             ,
             though
             no
             protestation
             may
             be
             taken
             against
             a
             fact
             ;
             yet
             the
             fact
             is
             more
             apparantly
             idolatrous
             in
             the
             Romanist
             ,
             in
             as
             much
             as
             bowing
             down
             to
             carved
             Images
             ,
             kissing
             or
             worshipping
             them
             ,
             are
             expressely
             forbidden
             by
             Moses
             his
             Law
             ,
             as
             acts
             of
             open
             and
             palpable
             adultery
             .
             The
             last
             and
             most
             miserable
             sanctuary
             ,
             whereto
             these
             malefactors
             closely
             pursued
             are
             glad
             to
             betake
             themselues
             ,
             is
             ,
             That
             this
             commandement
             ,
             
               Thou
               shalt
               not
               bow
               downe
               to
               them
               ,
            
             was
             meerely
             ceremoniall
             ,
             and
             concerned
             the
             Iewes
             onely
             ,
             not
             Christians
             .
             Our
             Saviours
             manifestation
             in
             the
             flesh
             hath
             manifested
             the
             Synagogues
             pretended
             loue
             
             to
             God
             and
             his
             Law
             ,
             to
             haue
             beene
             but
             carnall
             ,
             false
             and
             idolatrous
             ,
             being
             indeede
             a
             loue
             onely
             of
             their
             owne
             humorous
             superstitious
             fancies
             .
             Now
             the
             symptomes
             and
             signes
             ,
             subsequent
             as
             well
             as
             antecedent
             ,
             being
             the
             same
             in
             the
             Romish
             Church
             ,
             sufficiently
             testifie
             her
             disease
             to
             be
             the
             same
             ,
             but
             more
             dangerous
             ,
             because
             it
             is
             
               morbus
               complicatus
            
             .
             Her
             whole
             Religion
             ,
             wee
             may
             without
             offence
             to
             God
             ,
             or
             wrong
             to
             it
             ,
             though
             not
             without
             some
             distast
             to
             her
             children
             ,
             fitly
             define
             
               to
               be
               a
               mixture
               or
               complication
               of
               Iewish
               vaine-glorious
               delight
               in
               worthy
               Auncestors
               ,
               and
               of
               Heathenish
               grosse
               and
               palpable
               superstitious
               worship
               of
               their
               Images
               ,
               in
               whose
               memorie
               shee
               so
               delights
               .
            
             The
             brasen
             Legendaries
             by
             how
             much
             more
             they
             are
             in
             other
             cases
             vncapable
             of
             any
             trust
             ,
             yeeld
             vs
             so
             much
             greater
             plentie
             of
             canonicall
             proofe
             for
             evincing
             the
             truth
             of
             this
             definition
             or
             observation
             concerning
             the
             originall
             matter
             of
             Rome-Christians
             disease
             .
             So
             great
             is
             the
             multitude
             of
             her
             Saints
             ,
             so
             prodigious
             are
             the
             manifold
             miracles
             wherewith
             shee
             graceth
             every
             Saint
             in
             particular
             whilest
             he
             lived
             ,
             or
             his
             image
             after
             his
             death
             ,
             and
             all
             avouched
             with
             such
             confidence
             ;
             that
             if
             the
             old
             Roman
             which
             cut
             a
             whetstone
             in
             pieces
             with
             his
             pen
             knife
             ,
             were
             to
             arbitrate
             betweene
             the
             Legendaries
             ,
             the
             latter
             Iewish
             Rabbines
             ,
             and
             the
             Poeticall
             Encomiasts
             of
             heathen
             Gods
             or
             Heroikes
             ,
             and
             were
             bound
             to
             reward
             every
             one
             according
             to
             his
             deserts
             ,
             he
             could
             not
             bestowe
             lesse
             than
             nine
             parts
             of
             ten
             vpon
             the
             Legendaries
             .
             The
             symptomes
             notwithstanding
             of
             this
             vanitie
             ,
             hath
             beene
             perpetuall
             crueltie
             ,
             as
             well
             in
             the
             Romanist
             as
             in
             the
             Iew.
             The
             distempered
             zeale
             which
             the
             one
             bare
             vnto
             a
             Moses
             of
             his
             owne
             making
             and
             
             magnification
             ,
             did
             empoyson
             his
             soule
             with
             deadly
             hate
             of
             the
             true
             prototypon
             exhibited
             in
             presence
             of
             life
             ,
             and
             of
             his
             Disciples
             ,
             which
             were
             the
             liue
             Images
             of
             Moses
             and
             
               Abraham
               ,
               Abrahams
            
             sonnes
             as
             truely
             by
             reall
             likenesse
             of
             holy
             life
             ,
             as
             by
             descent
             of
             bodie
             .
             The
             flames
             of
             the
             others
             wild
             and
             ill-kindled
             loue
             to
             such
             dead
             Images
             of
             Christ
             and
             his
             Saints
             ,
             as
             he
             hath
             fashioned
             to
             please
             his
             fancie
             ,
             hath
             caused
             his
             stonie
             heart
             to
             boyle
             over
             with
             vnstaunchable
             bloudie
             malice
             against
             the
             liue-images
             of
             Christ
             ,
             and
             truest
             successors
             of
             his
             Saints
             ;
             against
             all
             within
             these
             thousand
             yeares
             that
             would
             not
             run
             a
             whoring
             with
             them
             after
             their
             imaginations
             .
             As
             
               Antiochus
               Epiphanes
            
             was
             an
             illustrious
             type
             of
             the
             
               Romane
               Antichrist
            
             ,
             so
             his
             short
             and
             furious
             persecution
             of
             the
             Orthodoxall
             Iewes
             ,
             was
             but
             a
             Map
             (
             though
             an
             exquisite
             one
             )
             of
             the
             Papacies
             continuall
             jealous
             rage
             against
             all
             that
             will
             not
             bow
             their
             knees
             vnto
             the
             Idols
             ,
             or
             offer
             sacrifices
             vpon
             the
             Altars
             ,
             which
             they
             haue
             erected
             to
             vnknowne
             Gods
             in
             holy
             Temples
             .
          
           
             4.
             
             This
             carnall
             vaine-glorious
             loue
             whether
             vnto
             imaginary
             Patriarcks
             in
             the
             Iew
             ,
             or
             to
             fancied
             Saints
             in
             the
             Romanist
             ,
             did
             never
             swell
             so
             much
             in
             either
             ,
             as
             when
             themselues
             were
             most
             vnlouely
             in
             the
             sight
             of
             God
             and
             his
             Saints
             .
             Both
             begunne
             to
             be
             most
             affected
             with
             their
             worthy
             Auncestors
             prayses
             ,
             when
             themselues
             were
             least
             prayse-worthy
             .
             As
             it
             commonly
             falls
             out
             in
             other
             cases
             ,
             from
             a
             secret
             instinct
             or
             working
             of
             hypocrisie
             ,
             they
             sought
             to
             stuffe
             their
             fancies
             with
             imaginations
             of
             their
             holinesse
             ,
             from
             whom
             they
             carnally
             descended
             :
             that
             as
             fresh
             colours
             bring
             some
             comfort
             to
             sore
             eyes
             ,
             or
             gentle
             plaisters
             ease
             to
             festered
             
             wounds
             ;
             so
             the
             reflex
             of
             their
             Auncestors
             integritie
             vpon
             their
             hearts
             ,
             might
             in
             some
             sort
             allay
             the
             smart
             of
             their
             galled
             consciences
             .
             And
             their
             consciences
             by
             this
             meanes
             finding
             ease
             ,
             afterwardes
             being
             lulled
             asleepe
             with
             the
             continuall
             sweete
             sound
             of
             others
             prayses
             ;
             they
             dreamed
             the
             substance
             of
             that
             holinesse
             to
             be
             rooted
             in
             their
             hearts
             ,
             whose
             shadowe
             or
             representation
             floated
             in
             their
             braines
             :
             as
             the
             *
             Philosopher
             obserues
             that
             a
             drop
             of
             sweete
             Phlegme
             tickling
             the
             tast
             in
             slumber
             or
             light
             sleepe
             ,
             makes
             men
             thinke
             they
             swallowe
             honey
             ,
             or
             that
             they
             are
             glutted
             with
             sweete
             meates
             .
             For
             wedging
             in
             this
             selfe-deceiving
             fancie
             ,
             and
             perpetuating
             the
             pleasant
             phrensie
             whereinto
             the
             Iew
             and
             Romanist
             had
             cast
             themselues
             ;
             the
             visible
             monuments
             of
             Prophets
             and
             Saints
             did
             the
             old
             serpent
             very
             great
             service
             .
             To
             embolden
             the
             Iew
             in
             cruell
             practises
             against
             our
             Saviour
             and
             his
             disciples
             ,
             he
             could
             devise
             no
             fitter
             sophisme
             ,
             than
             to
             employ
             them
             in
             adorning
             the
             tombes
             or
             other
             like
             testifications
             of
             loue
             vnto
             the
             Prophets
             reliques
             ,
             whom
             their
             Fathers
             had
             slaine
             ;
             being
             by
             this
             meanes
             perswaded
             that
             they
             loved
             the
             Prophets
             themselues
             and
             their
             doctrine
             much
             better
             than
             their
             Fathers
             had
             done
             ;
             they
             could
             not
             easily
             mistrust
             their
             hate
             of
             our
             Saviour
             for
             vniust
             .
             For
             if
             he
             had
             beene
             a
             true
             Prophet
             ,
             would
             not
             they
             which
             loved
             all
             other
             Prophets
             ,
             and
             justified
             them
             before
             their
             fathers
             ,
             haue
             loved
             him
             and
             maintained
             his
             doctrine
             ?
             The
             conclusion
             of
             these
             Fallacious
             collections
             was
             ,
             that
             from
             this
             vaine
             confidence
             or
             presumed
             freedome
             from
             guilt
             of
             their
             fathers
             sinnes
             ,
             they
             came
             by
             degrees
             to
             make
             vp
             the
             full
             measure
             of
             them
             ,
             in
             crucifying
             the
             hope
             of
             Israel
             .
             The
             like
             successe
             hath
             
             the
             same
             fallacie
             had
             over
             
               Rome-Christian
               :
               shee
            
             by
             adoring
             the
             Images
             and
             reliques
             ,
             by
             lavish
             garnishing
             the
             monuments
             of
             those
             Saints
             ,
             which
             Rome-heathen
             had
             persecuted
             with
             fire
             and
             sword
             ,
             hath
             beene
             fet
             over
             by
             the
             great
             Tempter
             to
             accomplish
             and
             consolidate
             that
             mystery
             of
             iniquitie
             ,
             whose
             shape
             or
             surface
             the
             irreligious
             tyranny
             of
             Rome-heathen
             ,
             had
             drawne
             in
             bloudy
             lines
             .
             For
             mistaking
             this
             strong
             internall
             affection
             which
             shee
             bare
             vnto
             her
             owne
             fancie
             (
             and
             by
             consequent
             to
             Saints
             of
             her
             owne
             imagination
             ,
             and
             to
             their
             reliques
             )
             for
             an
             vndoubted
             pledge
             of
             great
             zeale
             vnto
             that
             truth
             which
             they
             professed
             ,
             her
             conscience
             became
             so
             seared
             with
             this
             wild-fire
             ,
             that
             shee
             persecuted
             all
             that
             did
             controll
             her
             without
             remorse
             or
             scruple
             ,
             as
             greater
             enemies
             to
             Religion
             ,
             than
             Heretickes
             or
             Infidells
             .
             And
             thus
             the
             Romanist
             ,
             as
             well
             as
             the
             Iew
             ,
             by
             reiecting
             the
             written
             word
             for
             the
             rule
             of
             life
             ,
             haue
             kindled
             the
             Almighties
             wrath
             and
             indignation
             by
             those
             very
             sacrifices
             ,
             which
             without
             his
             warrant
             ,
             they
             instituted
             to
             appease
             it
             .
             Both
             of
             them
             presumed
             their
             zealous
             costs
             vpon
             Saints
             monuments
             ,
             should
             either
             supererogate
             for
             their
             predecessors
             sins
             ,
             or
             cleare
             all
             reckonings
             betweene
             God
             &
             themselues
             ,
             for
             any
             wrong
             done
             to
             his
             servants
             .
             This
             triumphant
             confidence
             in
             exercising
             remorslesse
             crueltie
             vpon
             all
             (
             without
             exception
             )
             that
             contradict
             her
             idolatrous
             doctrine
             ,
             vpon
             presumption
             that
             they
             are
             sacrilegious
             contemners
             of
             Gods
             Saints
             ,
             is
             that
             which
             the
             Propheticall
             Apostle
             termes
             
               drunkennesse
               with
               the
               bloud
               of
               Saints
               :
               shee
               hath
               drunke
               so
               deepe
               of
               the
               cup
               of
               abominations
               ,
               that
               shee
               takes
               bloud
               for
               milke
               ,
               and
               feedes
               on
               it
               ,
               as
               on
               the
               foode
               of
               life
               .
            
             Thus
             much
             of
             the
             originall
             ,
             the
             effect
             
             and
             Symptomes
             of
             Romish
             Phreneticall
             zeale
             to
             Images
             .
          
        
         
           
             CHAPTER
             .
             XXXIII
             .
          
           
             
               By
               what
               meanes
               the
               publicke
               worship
               of
               Images
               was
               finally
               ratified
               in
               the
               Romish
               Church
               .
               Of
               the
               vnadvised
               instructions
               which
               
                 Gregory
                 the
                 Great
              
               gaue
               vnto
               Austine
               the
               Monke
               for
               winning
               the
               Pagan-English
               to
               the
               profession
               of
               Christianitie
               .
            
          
           
             1
             IT
             is
             a
             very
             observable
             observatiō
             of
             some
             *
             reverend
             and
             learned
             writers
             of
             this
             age
             ,
             that
             the
             Pope
             should
             make
             the
             first
             step
             or
             entry
             to
             his
             oecumenicall
             Supremacie
             by
             stickling
             for
             Images
             against
             the
             Emperour
             .
             God
             (
             methinkes
             )
             by
             the
             circumstances
             of
             the
             Story
             ,
             and
             this
             briefe
             *
             Comment
             vpon
             it
             ,
             would
             giue
             vs
             to
             vnderstand
             ;
             that
             to
             serue
             graven
             Images
             was
             to
             fall
             downe
             and
             worship
             Sathan
             ;
             seeing
             the
             admission
             of
             their
             worship
             into
             the
             Church
             ,
             gaue
             the
             Pope
             liverie
             
               de
               seasin
            
             of
             that
             heritage
             which
             Sathan
             proffered
             to
             our
             Saviour
             ,
             vpon
             condition
             he
             would
             fall
             downe
             and
             doe
             him
             homage
             for
             it
             .
             The
             devill
             had
             too
             much
             wit
             ,
             either
             to
             tempt
             our
             Saviour
             to
             adore
             Images
             in
             that
             
             age
             ,
             wherein
             this
             service
             was
             so
             detested
             by
             the
             whole
             seede
             of
             Abraham
             ,
             or
             to
             sollicit
             professed
             Christians
             to
             adore
             his
             person
             immediately
             ;
             seeing
             our
             Saviour
             had
             so
             foyled
             him
             in
             this
             attempt
             .
             His
             best
             policie
             to
             bring
             the
             visible
             Church
             to
             acknowledge
             this
             allegiance
             to
             him
             ,
             was
             to
             appoint
             dumbe
             Images
             (
             with
             which
             he
             had
             beene
             so
             well
             acquainted
             in
             time
             of
             Gentilisme
             )
             his
             Feoffees
             in
             trust
             .
             If
             any
             inquire
             more
             particularly
             of
             the
             opportunities
             which
             he
             tooke
             for
             bringing
             this
             match
             about
             ,
             they
             were
             in
             part
             these
             .
          
           
             2.
             
             As
             in
             secular
             States
             we
             see
             those
             factions
             which
             haue
             beene
             expelled
             the
             Court
             with
             indignation
             at
             one
             gate
             ,
             to
             winde
             themselues
             in
             againe
             by
             gratious
             favour
             of
             new
             alliance
             at
             another
             ;
             especially
             after
             the
             impression
             of
             their
             vile
             practises
             in
             most
             mens
             memories
             be
             abated
             ;
             or
             after
             Courtiers
             beginne
             (
             as
             within
             the
             compasse
             of
             one
             age
             they
             often
             do
             )
             to
             change
             the
             old
             fashion
             of
             contention
             :
             so
             ,
             that
             
               Image
               service
            
             which
             the
             primitiue
             Church
             had
             abandoned
             as
             the
             Liturgie
             of
             hell
             ,
             did
             ,
             out
             of
             an
             affected
             desire
             in
             Christians
             to
             hold
             correspondencie
             or
             to
             symbolize
             with
             the
             Heathen
             Barbarians
             which
             had
             seated
             thēselues
             throughout
             Europe
             ,
             finde
             opportunitie
             to
             gaine
             readmission
             into
             Temples
             ,
             to
             beare
             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
             gaue
             vnto
             Austine
             the
             Monke
             for
             winning
             the
             Pagan-English
             vnto
             Christianitie
             ,
             would
             in
             any
             indifferent
             Polititians
             judgement
             (
             that
             duely
             considers
             the
             estate
             wherin
             these
             westerne
             kingdomes
             then
             stoode
             ,
             )
             bring
             over
             Christians
             vnto
             Paganisme
             ,
             
             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
               tractaui
               :
               viz.
               quia
               fana
               idolorum
               destrui
               in
               eadem
               Gente
               minime
               debeant
               ;
               sed
               ipsam
               quae
               in
               eis
               sunt
               idola
               destruantur
               .
            
             *
             
               Aqua
               benedicta
               fiat
               ,
               in
               eisdem
               fanis
               aspergatur
               ,
               altaria
               construantur
               ,
               reliquiae
               ponantur
               :
               quia
               si
               fana
               eadem
               bene
               constructa
               sunt
               ,
               necesse
               est
               vt
               à
               cultu
               daemonū
               ,
               in
               obsequium
               veri
               Dei
               debeant
               commutari
               ;
               vt
               dum
               gens
               ipsa
               eadem
               fana
               sua
               non
               videt
               destrui
               ,
               de
               corde
               errorem
               deponat
               ,
               &
               Deum
               verum
               cognoscens
               &
               adorans
               ,
               ad
               loca
               quae
               consueuit
               familiariùs
               concurrat
               .
               Et
               quia
               boves
               solent
               in
               sacrificio
               Demonum
               multos
               occidere
               ,
               debet
               etiam
               his
               hâc
               de
               re
               aliqua
               solennitas
               immutari
               :
               vt
               die
               dedicationis
               vel
               natalitio
               sanctorū
               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
               ;
               vt
               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
               vsus
               quos
               Diabolo
               solebat
               exhibere
               ,
               in
               cultu
               proprio
               reservavit
               ;
               vt
               eis
               in
               sacrificio
               suo
               animalia
               immolare
               praciperet
               :
               quatenus
               cor
               mutantes
               aliud
               de
               sacrificio
               amitterēt
               ,
               aliud
               retinerent
               :
               vt
               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
               ,
               vt
               ipse
               in
               praesenti
               illic
               positus
               perpendat
               qualitèr
               omnia
               debeat
               dispensare
               .
            
          
           
             3.
             
             A
             great
             part
             (
             I
             dare
             avouch
             )
             of
             his
             advice
             had
             no
             patterne
             either
             in
             the
             Apostles
             doctrine
             or
             practise
             of
             the
             primitiue
             Church
             .
             The
             warrant
             it selfe
             which
             he
             pretends
             from
             Gods
             example
             in
             the
             old
             Testament
             (
             though
             what
             was
             Gregory
             the
             Great
             if
             wee
             compare
             him
             with
             the
             Almightie
             ,
             that
             he
             should
             vsurpe
             the
             same
             authoritie
             )
             is
             meerely
             counterfeit
             .
             God
             did
             not
             onely
             permit
             the
             Iewes
             to
             offer
             sacrifice
             for
             the
             hardnesse
             of
             their
             hearts
             ,
             but
             commaunded
             oblations
             as
             part
             of
             his
             service
             .
             He
             required
             them
             of
             Abraham
             ,
             yea
             of
             Abel
             before
             the
             devill
             sought
             them
             of
             any
             heathēs
             .
             Nor
             had
             he
             ever
             sought
             them
             vnlesse
             God
             had
             required
             them
             first
             :
             for
             the
             devill
             is
             Gods
             ape
             ,
             and
             alwayes
             sollicites
             men
             either
             to
             institute
             such
             rites
             vnto
             him
             as
             he
             knowes
             God
             requires
             ,
             or
             (
             which
             is
             an
             equivalent
             sinne
             )
             to
             obtrude
             such
             vnto
             God
             ,
             as
             for
             the
             time
             present
             he
             hath
             abandoned
             .
             To
             haue
             offered
             such
             sacrifices
             (
             then
             )
             vnto
             that
             holy
             one
             ,
             as
             Gregory
             there
             commands
             ,
             had
             beene
             the
             same
             sinne
             (
             onely
             inverted
             )
             as
             to
             haue
             offered
             sacrifice
             ,
             before
             Christs
             comming
             ,
             
             vnto
             Idols
             .
             And
             yet
             we
             may
             presume
             that
             Gregorie
             the
             Great
             ,
             was
             not
             the
             most
             indiscreet
             reformer
             of
             Paganisme
             amongst
             all
             the
             Romane
             Bishops
             or
             Prelates
             throughout
             Europe
             ,
             that
             lived
             during
             the
             time
             that
             those
             Barbarians
             invaded
             Christendome
             or
             setled
             themselues
             amongst
             auncient
             Christians
             .
             Nor
             did
             the
             peculiar
             disposition
             of
             the
             English
             draw
             him
             to
             permit
             greater
             libertie
             vnto
             them
             ,
             than
             he
             ,
             his
             predecessors
             ,
             or
             successors
             either
             were
             enforced
             ,
             or
             thought
             fit
             to
             grant
             vnto
             other
             Pagans
             ,
             whose
             spirituall
             salvations
             they
             sought
             ,
             or
             whose
             temporall
             Armes
             they
             feared
             .
             And
             somewhat
             ,
             in
             both
             respects
             (
             I
             graunt
             )
             might
             lawfully
             be
             tolerated
             ,
             which
             to
             continue
             after
             such
             extraordinary
             occasions
             ceased
             ,
             was
             heresie
             in
             doctrine
             ,
             and
             Idolatry
             in
             practise
             .
             For
             the
             retaining
             of
             those
             lawes
             as
             necessary
             iniunctions
             for
             all
             ages
             ,
             which
             the
             Apostles
             had
             commended
             as
             expedient
             onely
             for
             late
             converted
             Gentiles
             ,
             was
             by
             orthodoxall
             antiquity
             adjudged
             no
             lesse
             than
             an
             heresie
             in
             the
             sect
             of
             Nazarens
             .
             To
             haue
             suffered
             an
             historicall
             vse
             of
             Saints
             images
             in
             Temples
             ,
             might
             ,
             vpon
             peculiar
             circumstances
             of
             times
             haue
             argued
             religious
             discretion
             in
             Church
             governours
             :
             but
             to
             permit
             their
             daily
             worship
             ,
             vpon
             these
             mentioned
             or
             like
             occasions
             ,
             was
             from
             the
             beginning
             most
             vnexpedient
             and
             vnlawfull
             .
             To
             continue
             or
             authorize
             it
             so
             begun
             is
             Idololatrical
             .
             And
             yet
             as
             well
             the
             very
             arguments
             which
             some
             pretend
             for
             their
             religious
             vse
             ,
             as
             the
             circumstances
             of
             the
             time
             wherein
             their
             broken
             title
             prevaild
             ,
             perswads
             me
             they
             could
             never
             haue
             gotten
             readmission
             into
             the
             Church
             ,
             but
             from
             such
             indulgence
             to
             Heathen
             Converts
             ,
             as
             Gregorie
             graunted
             to
             our
             Forefathers
             .
             
             Gregorie
             himselfe
             as
             well
             blames
             their
             superstition
             for
             worshipping
             images
             in
             the
             Church
             ,
             as
             Serenus
             for
             breaking
             the
             images
             ,
             because
             they
             had
             beene
             worshipped
             .
             He
             aggravates
             his
             fault
             (
             nor
             doth
             that
             mistaken
             example
             of
             Ezekia's
             crushing
             the
             brasen
             serpent
             any
             way
             warrant
             the
             exercise
             of
             Serenus
             zeale
             )
             that
             he
             had
             his
             habitation
             amongst
             the
             Gentiles
             ,
             
               quibus
               pro
               lectione
               pictura
               est
               .
               Lib.
            
             9.
             
             Epist
             .
             11.
             
               &
               lib.
            
             7.
             epist
             .
             110.
             
             But
             now
             that
             custome
             ,
             by
             the
             analogie
             of
             lawes
             politique
             hath
             confirmed
             their
             auncient
             dignities
             vnto
             them
             ;
             the
             lawfulnesse
             of
             their
             religious
             service
             is
             by
             their
             worshippers
             justified
             partly
             from
             reason
             ,
             partly
             from
             instances
             of
             like
             practises
             ,
             in
             the
             Patriarchs
             and
             other
             godly
             men
             .
          
        
         
           
             CHAPTER
             XXXIIII
             .
          
           
             
               Of
               the
               disagreements
               betwixt
               the
               Iesuites
               themselues
               in
               what
               manner
               Images
               may
               be
               worshipped
               .
            
          
           
             1.
             
             BELLARMINE
             ,
             and
             his
             second
             ,
             Sacroboscus
             ,
             with
             most
             others
             of
             Aquinas
             his
             latter
             followers
             ,
             will
             haue
             the
             worship
             or
             adoration
             to
             be
             terminated
             immediately
             to
             the
             Image
             ,
             and
             accomplished
             in
             this
             termination
             ;
             although
             so
             terminated
             ,
             it
             redound
             vnto
             the
             honour
             of
             the
             partie
             whose
             image
             it
             is
             .
             That
             is
             ,
             (
             as
             they
             expresse
             themselues
             )
             
               
                 although
                 they
                 worship
                 the
                 image
                 of
                 God
                 or
                 a
                 Saint
                 onely
                 with
                 reference
                 vnto
                 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
                 himselfe
                 ,
                 were
                 he
                 present
                 .
              
               This
               explication
               they
               further
               illustrate
               by
               this
               similitude
               ;
               As
               to
               be
               sent
               in
               Embassage
               by
               a
               King
               puts
               greater
               honor
               vpon
               the
               Embassadour
               for
               the
               time
               being
               ,
               then
               would
               fit
               his
               meere
               personall
               worth
               ,
               and
               yet
               invests
               him
               not
               with
               honour
               royall
               :
               so
               the
               Image
               of
               God
               ,
               for
               the
               reference
               it
               hath
               vnto
               his
               Maiestie
               ,
               is
               worthy
               of
               greater
               honor
               ,
               than
               the
               stuffe
               or
               workmanship
               is
               capable
               of
               ,
               yet
               vncapable
               of
               that
               honour
               which
               is
               due
               to
               God.
               
            
             *
             Some
             of
             them
             adde
             withall
             that
             
               albeit
               the
               actuall
               worship
               which
               they
               performe
               vnto
               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
               exprest
               in
               diverse
               termes
               ;
               especially
               seeing
               in
               this
               subiect
               not
               onely
               errour
               it selfe
               but
               every
               least
               shew
               of
               errour
               ought
               with
               carefulnesse
               to
               be
               avoyded
               .
               At
               in
               vitium
               ducit
               culpae
               fuga
               ,
               si
               caret
               arte
               .
            
             Their
             vnscholasticke
             warinesse
             to
             avoyde
             offence
             in
             the
             words
             ,
             wherewith
             they
             expresse
             their
             doctrine
             ,
             drawes
             these
             factions
             and
             their
             followers
             to
             commit
             reall
             Idolatrie
             in
             the
             practise
             ,
             as
             Vasques
             copiously
             and
             very
             acutely
             prooues
             against
             
               Bellarmine
               .
               Vasques
               lib.
            
             2.
             
             Disp
             .
             8.
             cap.
             8.
             &c.
             His
             arguments
             we
             shall
             by
             Gods
             assistance
             be
             able
             to
             make
             good
             against
             any
             solution
             or
             evasion
             that
             can
             be
             brought
             by
             the
             Cardinalls
             favorites
             .
             Sacroboscus
             would
             faine
             haue
             said
             somewhat
             to
             them
             ,
             but
             he
             had
             so
             accustomed
             himselfe
             to
             play
             the
             scoffing
             mimicke
             with
             the
             reverend
             Doctor
             Whitaker
             ,
             that
             he
             could
             not
             leaue
             his
             wonted
             lightnesse
             when
             he
             met
             with
             his
             fellow
             
             Iesuite
             .
             
               Hate
               and
               loue
            
             (
             sayth
             he
             )
             
               of
               divers
               obiects
               as
               of
               good
               and
               evill
               are
               from
               one
               and
               the
               same
               habit
               ,
               and
               yet
               hate
               is
               not
               loue
               ,
               nor
               loue
               hate
               .
            
             No
             more
             (
             in
             his
             opinion
             )
             would
             it
             follow
             ,
             that
             we
             should
             worship
             Gods
             image
             
               cultu
               latriae
            
             ,
             albeit
             the
             act
             of
             worship
             proceed
             from
             the
             same
             habit
             ,
             wherewith
             we
             worship
             God
             himselfe
             .
             The
             grounds
             of
             his
             illustration
             haue
             no
             coherence
             with
             the
             point
             which
             he
             intended
             to
             illustrate
             .
             We
             may
             rather
             thus
             retort
             ;
             Though
             neither
             loue
             be
             hate
             nor
             
               hate
               loue
            
             ;
             yet
             if
             the
             loue
             of
             any
             spirituall
             good
             be
             truely
             religious
             ,
             the
             hate
             of
             the
             contrary
             evill
             must
             needs
             be
             religious
             likewise
             ,
             because
             they
             proceede
             from
             one
             and
             the
             same
             habit
             of
             religion
             .
             So
             if
             the
             acts
             wherewith
             we
             worship
             Gods
             image
             ,
             for
             the
             reference
             which
             it
             hath
             to
             him
             ,
             proceed
             from
             the
             same
             habit
             of
             Latria
             wherewith
             we
             worship
             God
             :
             men
             must
             of
             necessitie
             worship
             the
             Image
             as
             well
             as
             God
             
               cultu
               Latriae
            
             .
             The
             rules
             which
             Bellarmine
             and
             others
             set
             for
             worshipping
             Images
             ,
             doe
             by
             Vasques
             his
             verdict
             teach
             the
             people
             to
             act
             Idolatrie
             .
             And
             the
             method
             which
             Vasques
             prescribes
             for
             ratification
             of
             this
             error
             ,
             is
             by
             *
             Sacroboscus
             his
             testimony
             so
             scholasticke
             and
             hard
             ,
             that
             ordinary
             capacities
             cannot
             follow
             it
             .
             Were
             it
             not
             the
             part
             of
             a
             wise
             religious
             moderator
             (
             such
             as
             the
             Pope
             professeth
             himselfe
             to
             be
             )
             to
             cut
             of
             all
             occasion
             of
             subtile
             disputes
             about
             the
             manner
             of
             worshipping
             Images
             ,
             by
             vtter
             abandoning
             the
             matter
             it selfe
             or
             substance
             about
             which
             they
             contend
             :
             or
             at
             the
             least
             to
             inhibite
             the
             people
             from
             all
             practise
             in
             this
             kinde
             ,
             till
             their
             Schoole-men
             could
             agree
             about
             the
             rules
             or
             patterne
             which
             they
             were
             to
             follow
             ?
             None
             of
             them
             I
             thinke
             hold
             the
             worshipping
             of
             Images
             to
             be
             in
             it
             
             selfe
             any
             necessary
             part
             of
             religion
             ,
             but
             necessary
             onely
             from
             the
             Churches
             iniunction
             .
             All
             the
             generall
             that
             can
             be
             pretended
             for
             the
             conveniency
             of
             it
             ,
             can
             no
             way
             countervaile
             the
             danger
             that
             will
             necessarily
             ensue
             vpon
             the
             practicall
             mistakings
             of
             their
             Schoolmens
             prescripts
             :
             yet
             the
             one
             partie
             must
             of
             necessitie
             erre
             in
             prescribing
             the
             manner
             how
             Images
             must
             be
             worshipped
             .
             The
             manner
             as
             Vasques
             and
             some
             other
             more
             auncient
             thinke
             ,
             is
             thus
             .
          
           
             *
             
               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
               it selfe
               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
               it selfe
               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
               apparant
               from
               the
               sentence
               of
               the
            
             a
             
               Philosophers
               .
               
               For
               they
               teach
               ,
               that
               one
               and
               the
               same
               motion
               is
               terminated
               to
               the
               image
               ,
               and
               to
               the
               obiect
               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
               vnitie
               or
               identitie
               from
               the
               vnitie
               or
               identitie
               of
               its
               Terme
               .
               Therefore
               it
               must
               be
               granted
               ,
               that
               faithfull
               people
               in
               the
               Church
               doe
               not
               onely
               worship
               before
               the
               image
               ,
               as
               some
               ,
               desirous
               perhaps
               to
               speake
               cautelously
               ,
               affirme
               ,
               but
               that
               they
               worship
               the
               very
               image
               without
               further
               scrupulositie
               :
               and
               worship
               it
               they
               doe
               with
               the
               selfe
               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
             Virgine
             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
             haue
             made
             his
             declaration
             somewhat
             more
             plaine
             in
             English
             than
             it
             is
             in
             Latine
             ,
             and
             yet
             I
             thinke
             ,
             if
             any
             English
             Romane
             Catholique
             should
             adventure
             to
             practise
             Image-worship
             by
             this
             Authors
             rule
             ,
             he
             should
             finde
             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
             *
             worthy
             and
             learned
             Author
             of
             the
             Homilies
             concerning
             the
             perill
             of
             Idolatry
             ,
             (
             who
             I
             take
             it
             was
             a
             reverend
             Bishop
             ;
             )
             the
             manner
             of
             worshipping
             images
             which
             he
             tooke
             vpon
             him
             to
             declare
             ,
             as
             Vasquez
             (
             who
             hath
             most
             diligently
             read
             
             the
             divers
             Authors
             ,
             and
             most
             accurately
             sifted
             their
             severall
             opinions
             )
             telleth
             vs
             ,
             was
             both
             very
             well
             knowne
             and
             very
             auncient
             ,
             according
             to
             the
             antiquitie
             of
             Image-worship
             and
             Schoole
             Divinitie
             .
             His
             words
             with
             the
             Authors
             names
             avouched
             by
             him
             I
             haue
             here
             set
             downe
             at
             large
             .
          
           
             
               Pervulgata
               et
               antiqua
               Theologorum
               sententia
               ,
               quam
               ego
               veram
               existimo
               ,
               est
               motum
               adorationis
               in
               imaginem
               ,
               ita
               in
               eius
               prototypon
               ,
               et
               exemplar
               transire
               ,
               et
               vtrumque
               sub
               eandem
               venerationem
               cadere
               ;
               vt
               nec
               sola
               cogitatione
               ,
               imago
               per
               se
               sinè
               illo
               ,
               vel
               ab
               eo
               separata
               adorari
               possit
               :
               non
               solum
               quia
               necesse
               est
               propter
               exemplar
               ,
               tanquam
               propter
               rationem
               remotam
               ,
               sicut
               Legatū
               propter
               Regem
               ,
               imaginem
               coli
               ,
               sed
               quia
               qui
               imaginem
               adorat
               ,
               in
               ea
               quoque
               et
               per
               eam
               exemplar
               ,
               vt
               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
               cruce
               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.
             
               de
               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
               .
               Clichtoueus
               in
               propugnaculo
               ecclesiae
               .
               l.
            
             1.
             cap.
             10.
             
             
               Iac●bus
               Paiua
               .
               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.
             
               de
               Adoratione
               ,
               disput
            
             .
             8.
             cap.
             3.
             
          
           
             2.
             
             This
             opinion
             concerning
             the
             manner
             of
             worshipping
             Images
             ,
             he
             strongly
             proues
             ,
             first
             by
             such
             councells
             ;
             secondly
             by
             such
             of
             the
             Fathers
             as
             favoured
             the
             worshipping
             of
             Images
             ;
             3ly
             ,
             by
             reasons
             effectuall
             in
             his
             judgement
             amongst
             all
             such
             as
             himselfe
             was
             ,
             that
             is
             ,
             
               Romane
               Catholickes
            
             .
             For
             to
             worship
             them
             any
             other
             way
             is
             by
             his
             collections
             superstitious
             and
             idololatricall
             .
             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
             iustice
             .
             For
             adoration
             is
             but
             a
             serious
             rendring
             of
             religious
             honor
             vnto
             whom
             such
             honour
             is
             due
             .
             Now
             we
             cannot
             do
             iustice
             to
             any
             liuelesse
             or
             reasonlesse
             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
             reasonlesse
             creatures
             ,
             but
             they
             are
             altogether
             vncapable
             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
             vnto
             a
             Consul
             ,
             than
             any
             other
             reasonlesse
             creature
             in
             Rome
             was
             .
             For
             the
             same
             reason
             no
             reasonlesse
             or
             liuelesse
             creature
             can
             in
             it selfe
             ,
             though
             considered
             with
             its
             references
             ,
             
             be
             capable
             of
             adoration
             .
             Whence
             Vasques
             acutely
             thus
             inferres
             ;
             
               Every
               image
               however
               it
               be
               considered
               as
               an
               Image
               (
               whether
               it
               be
               of
               S.
               Peter
               ,
               or
               of
               S.
               Paul
               )
               is
               still
               a
               liuelesse
               creature
               ,
               and
               therefore
               vncapable
               of
               any
               Adoration
               (
               of
               kneeling
               or
               bowing
               )
               saue
               onely
               as
               it
               is
               coadored
               with
               the
               Saint
               ,
               whose
               Image
               it
               is
               .
            
             The
             maior
             proposition
             ,
             to
             wit
             ,
             [
             
               No
               liuelesse
               reasonlesse
               creature
               is
               capable
               of
               adoration
               ,
               but
               onely
               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
               signe
               of
               submission
               to
               any
               excellent
               
               nature
               ,
               as
               is
               due
               vnto
               the
               excellencie
               of
               it
               .
               Adoration
               it selfe
               consists
               and
               is
               accomplished
               in
               these
               two
               .
            
             First
             ,
             
               in
               the
               externall
               signe
            
             (
             as
             bowing
             or
             inclination
             of
             the
             body
             )
             .
             Secondly
             ,
             
               in
               the
               internall
               affection
               answering
               to
               the
               signe
               .
            
             Now
             as
             the
             outward
             signe
             doth
             notifie
             an
             affection
             of
             submission
             and
             service
             :
             so
             the
             minde
             whence
             it
             proceedes
             ought
             to
             be
             so
             qualified
             that
             the
             Adoration
             be
             sincere
             ,
             not
             faigned
             .
             
               And
               this
               sincere
               minde
               or
               vnfaigned
               desire
               of
               notifying
               submission
               or
               service
               ,
               can
               onely
               be
               placed
               vpon
               him
               whom
               wee
               apprehend
               as
               our
               superiour
               ,
               indued
               with
               some
               excellencie
               which
               wee
               want
               .
               For
               no
               man
               submits
               himselfe
               to
               any
               so
               far
               his
               inferior
               ,
               that
               he
               cannot
               be
               apprehended
               as
               his
               better
               :
               much
               lesse
               can
               any
               man
               subiect
               himselfe
               to
               a
               reasonlesse
               or
               liuelesse
               creature
               .
               He
               that
               should
               exhibite
               any
               note
               or
               signe
               of
               submission
               to
               such
               a
               creature
               out
               of
               any
               true
               affection
               or
               intention
               of
               submitting
               himselfe
               or
               doing
               service
               vnto
               it
               in
               it selfe
               considered
               ,
               should
               not
               onely
               declare
               himselfe
               to
               be
               of
               a
               perverse
               and
               abiect
               minde
               ,
               but
               should
               withall
               incurre
               the
               crime
               of
               superstition
               and
               Idolatrie
               .
            
          
        
         
           
             CHAPTER
             XXXV
             .
          
           
             
               The
               principall
               arguments
               which
               the
               Romanists
               vse
               to
               proue
               the
               worshipping
               of
               Images
               to
               be
               lawfull
               .
               What
               difference
               there
               is
               betweene
               kissing
               of
               the
               booke
               in
               solemne
               oaths
               ,
               and
               the
               Romanists
               salutations
               of
               Images
               .
               That
               Image-worship
               cannot
               be
               warranted
               by
               Iacobs
               annointing
               the
               stone
               ,
               or
               other
               ceremonies
               by
               him
               vsed
               .
            
          
           
             1.
             
             REferring
             the
             discussion
             of
             Authorities
             alleaged
             in
             favour
             or
             dislike
             of
             Image-worship
             ,
             to
             the
             explication
             of
             that
             commandement
             
             wherein
             this
             controversie
             hath
             his
             proper
             seat
             :
             the
             onely
             reason
             either
             worth
             their
             paines
             to
             fortifie
             or
             ours
             to
             oppugne
             ,
             is
             that
             generall
             one
             wheron
             Vasques
             grounds
             his
             Apologie
             for
             adoration
             of
             Images
             and
             reliques
             .
             And
             it
             is
             this
             ;
             Every
             creature
             of
             God
             (
             seeing
             none
             are
             destitute
             of
             his
             presence
             ,
             none
             without
             some
             print
             of
             his
             power
             ,
             )
             may
             be
             adored
             in
             such
             a
             manner
             as
             he
             prescribes
             ;
             *
             
               Nulla
               est
               res
               mundi
               ex
               sententia
               Leontij
               ,
               quem
               saepius
               citavimus
               ,
               quam
               sincerè
               adorare
               non
               possumus
               ;
               &
               in
               ipsa
               Deum
               .
               &
               lib.
            
             3.
             disp
             .
             1.
             cap.
             2.
             
             
               Cum
               quaelibet
               res
               mundi
               sit
               opus
               Dei
               ,
               et
               in
               ea
               Deus
               continuò
               sit
               et
               operetur
               :
               faciliùs
               in
               ea
               ipsum
               cogitare
               possumus
               ,
               quàm
               virum
               sanctum
               in
               veste
               &c.
               
               There
               is
               nothing
               in
               the
               vniversall
               world
               which
               (
               by
               the
               opinion
               of
               Leontius
               often
               cited
               )
               wee
               may
               not
               sincerely
               adore
               ,
               and
               God
               in
               it
               .
            
             And
             againe
             ,
             
               Seeing
               every
               thing
               in
               the
               world
               is
               Gods
               handie
               worke
               ,
               in
               which
               he
               continually
               resides
               and
               worketh
               ,
               wee
               may
               with
               better
               facilitie
               consider
               God
               in
               it
               ,
               than
               an
               holy
               man
               in
               his
               weed
               or
               garment
               .
            
             The
             same
             reason
             he
             further
             fortifies
             by
             this
             instance
             :
             *
             
               Si
               enim
               Iacob
               Genes
            
             .
             28.
             
               erexit
               lapidem
               in
               titulum
               vnxitque
               oleo
               ,
               &
               per
               illum
               &
               in
               illo
               Deum
               adoravit
               ,
               post
               quam
               eo
               loco
               mirabilem
               visionem
               in
               somnijs
               vidit
               ,
               et
               expergefactus
               dixit
               ;
               vere
               locus
               iste
               sanctus
               est
               ;
               non
               quòd
               in
               eo
               loco
               aliquid
               sanctitatis
               esse
               putaret
               ,
               sed
               quod
               in
               eo
               loco
               sanctus
               Deus
               apparere
               dignatus
               est
               :
               cur
               quaeso
               non
               poterit
               quisque
               rect
               â
               &
               syncerâ
               fide
               Deum
               in
               qualibet
               re
               intimè
               praesentem
               considerans
               ,
               in
               ipsà
               &
               cum
               ipsâ
               adora●e
               ,
               &
               hoc
               animo
               sibi
               in
               titulum
               &
               recordationem
               erigere
               &c.
               
               If
               Iacob
               did
               erect
               a
               stone
               for
               a
               monument
               ,
               and
               annoint
               it
               with
               oyle
               ;
               if
               in
               this
               monument
               so
               erected
               he
               adored
               God
               after
               he
               had
               seene
               a
               miraculous
               vision
               in
               that
               place
               ;
               if
               vpon
               his
               awaking
               he
               sayd
               ;
               This
               place
               is
               truely
               holy
               ,
               not
               
               that
               he
               thought
               there
               was
               any
               holinesse
               inherent
               in
               it
               ,
               but
               because
               the
               holy
               Lord
               had
               there
               vouchsafed
               to
               appeare
               :
               why
               ,
               I
               pray
               you
               ,
               may
               not
               every
               man
               by
               faith
               sound
               and
               sincere
               consider
               God
               as
               intimately
               present
               in
               every
               thing
               that
               is
               ,
               and
               adore
               God
               with
               it
               and
               in
               it
               ,
               and
               with
               this
               intention
               make
               choice
               of
               what
               creature
               he
               list
               for
               a
               monument
               or
               remembrancer
               of
               Gods
               presence
               ?
            
             *
             
               Praeterea
               creatura
               irrationalis
               et
               inanimata
               potest
               esse
               materia
               iuramenti
               ,
               qui
               est
               actus
               religionis
               :
               ita
               vt
               dum
               per
               illam
               iuramus
               ,
               nullam
               aliam
               in
               ipsa
               veritatem
               agnoscamus
               quàm
               divinam
               ,
               nec
               ipsam
               vt
               superiorem
               nobis
               ,
               in
               testem
               vocemus
               ,
               sed
               Deum
               cuius
               veritas
               in
               ipsa
               relucet
               .
               Idemque
               dixit
               Dominus
               Math.
            
             5.
             
             
               Nolite
               iurare
               per
               coelum
               ,
               quia
               Dei
               thronus
               est
               ,
               neque
               per
               terram
               quia
               &c.
               quaevis
               ergò
               creatura
               poterit
               esse
               materia
               adorationis
               ,
               quae
               non
               ad
               ipsam
               secundum
               se
               ,
               sed
               ad
               Deum
               in
               illa
               terminetur
               .
               The
               reasonlesse
               and
               liuelesse
               creature
               may
               be
               the
               matter
               of
               an
               oath
               which
               is
               an
               act
               of
               Religion
               ;
               so
               that
               whilest
               wee
               sweare
               by
               it
               ,
               wee
               acknowledge
               no
               other
               truth
               in
               it
               besides
               the
               divine
               truth
               :
               nor
               doe
               wee
               call
               the
               creature
               (
               by
               which
               wee
               sweare
               ,
               )
               to
               witnesse
               ,
               as
               if
               it
               were
               our
               superior
               ,
               but
               God
               onely
               whose
               truth
               shines
               in
               it
               .
               And
               seeing
               our
               Saviour
               hath
               said
               as
               much
               in
               these
               words
               ,
            
             Math.
             5.
             
             
               Sweare
               not
               by
               the
               heavens
               ,
               because
               it
               is
               the
               throne
               of
               God
               ;
               nor
               by
               the
               earth
               ,
               because
               it
               is
               his
               footestoole
               :
               therefore
               every
               creature
               may
               be
               the
               matter
               of
               adoration
               which
               neverthelesse
               is
               not
               directed
               or
               terminated
               to
               the
               creature
               as
               it
               is
               a
               creature
               ,
               but
               vnto
               God
               in
               the
               creature
               .
            
             From
             these
             suppositions
             he
             elswhere
             inferres
             ,
             that
             as
             we
             may
             worship
             God
             in
             every
             creature
             wherein
             he
             is
             present
             ,
             and
             coadore
             the
             creature
             with
             him
             ,
             that
             is
             in
             his
             language
             exhibite
             signes
             of
             submission
             or
             reverence
             to
             it
             our
             of
             that
             internall
             adoration
             in
             spirit
             which
             we
             owe
             onely
             
             vnto
             God
             :
             so
             men
             may
             worship
             S.
             Peter
             or
             S.
             Paul
             in
             their
             Images
             with
             Dulia
             ,
             and
             coadore
             their
             Images
             with
             them
             with
             such
             externall
             signes
             of
             submission
             ,
             as
             the
             internall
             worship
             of
             Dulia
             would
             outwardly
             expresse
             vnto
             them
             were
             they
             present
             .
             Many
             learned
             expositours
             are
             so
             farre
             from
             granting
             every
             creature
             to
             be
             the
             obiect
             of
             a
             lawfull
             oath
             ,
             that
             they
             hold
             it
             vnlawfull
             ,
             vpon
             what
             occasion
             soever
             ,
             to
             sweare
             by
             any
             .
             Yet
             besides
             the
             slipperinesse
             or
             questionable
             soliditie
             of
             his
             supposed
             ground
             ;
             the
             frame
             of
             his
             inference
             from
             it
             is
             so
             concise
             and
             imperfect
             ,
             that
             in
             stead
             of
             an
             answer
             we
             might
             without
             ●●●ng
             dismisse
             it
             with
             this
             Item
             ;
             
               Goe
               and
               learne
               your
               message
               better
               and
               you
               shall
               haue
               audience
               .
            
             But
             because
             it
             is
             a
             stranger
             in
             our
             coasts
             ,
             and
             seemes
             to
             conceiue
             more
             than
             it
             well
             expresseth
             ,
             we
             will
             allow
             it
             the
             benefit
             of
             an
             Interpreter
             to
             acquaint
             it
             with
             our
             customes
             .
             Now
             ,
             might
             it
             be
             admitted
             into
             our
             courts
             of
             Iustice
             ,
             I
             suppose
             it
             would
             plead
             that
             the
             Romish
             Church
             doth
             no
             otherwise
             divide
             her
             devotions
             betweene
             God
             or
             his
             Saints
             and
             their
             Images
             ,
             than
             we
             Protestants
             doe
             solemne
             oaths
             (
             which
             many
             of
             vs
             grant
             ,
             as
             Vasques
             presumes
             ,
             to
             be
             acts
             of
             religious
             worship
             )
             betwixt
             God
             and
             the
             sacred
             booke
             which
             we
             kisse
             .
             For
             if
             we
             truely
             reverence
             it
             ,
             for
             the
             relation
             which
             it
             hath
             to
             God
             ,
             but
             with
             an
             inferiour
             kinde
             of
             reverence
             and
             submission
             ,
             than
             wee
             owe
             to
             God
             ;
             
             This
             will
             make
             strongly
             for
             that
             manner
             of
             Image-worship
             which
             Bellarmine
             and
             Sacroboscus
             commend
             to
             vs.
             Or
             ,
             if
             out
             of
             that
             internall
             reverence
             and
             submission
             of
             minde
             which
             we
             beare
             onely
             towardes
             God
             ,
             we
             deriue
             this
             outward
             signe
             of
             reverence
             to
             the
             booke
             ,
             not
             that
             we
             acknowledge
             it
             in
             it selfe
             (
             though
             
             not
             of
             it selfe
             )
             capable
             of
             any
             respect
             or
             submission
             of
             minde
             ,
             but
             onely
             reverencing
             God
             in
             it
             as
             in
             a
             visible
             and
             liuely
             pledge
             of
             his
             presence
             ;
             wee
             shall
             hardly
             be
             able
             to
             make
             any
             better
             plea
             for
             this
             solemne
             custome
             against
             the
             accusations
             of
             the
             Anabaptists
             ,
             than
             Vasques
             hath
             done
             for
             kissing
             and
             saluting
             Images
             .
          
           
             2.
             
             Few
             things
             are
             in
             colour
             more
             like
             to
             honey
             than
             sope
             or
             gall
             ,
             though
             none
             more
             vnlike
             in
             tast
             .
             And
             these
             instances
             ,
             though
             they
             may
             seeme
             to
             haue
             some
             similitude
             at
             first
             appearance
             ,
             will
             vpon
             a
             more
             particular
             tryall
             easily
             appeare
             most
             dislike
             .
             First
             ,
             if
             we
             speake
             of
             particular
             oaths
             given
             onely
             for
             satisfaction
             of
             men
             ,
             they
             include
             or
             presuppose
             a
             religious
             profession
             of
             our
             allegiance
             vnto
             God
             ;
             as
             to
             our
             supreame
             Iudge
             :
             they
             are
             not
             such
             proper
             acts
             of
             his
             service
             ,
             as
             supplications
             ,
             thanksgivings
             ,
             and
             solemne
             vowes
             are
             .
             The
             true
             end
             and
             vse
             of
             their
             institutions
             is
             to
             giue
             satisfaction
             vnto
             men
             in
             cases
             wherein
             no
             asseveration
             will
             be
             taken
             for
             sufficient
             ,
             such
             as
             is
             solemnly
             and
             deliberatly
             conceived
             and
             vttered
             ,
             as
             it
             were
             in
             the
             sight
             and
             presence
             of
             him
             ,
             whom
             we
             acknowledge
             to
             be
             the
             searcher
             of
             all
             hearts
             ,
             the
             supreame
             judge
             of
             all
             controversies
             ,
             and
             the
             avenger
             of
             all
             falshood
             and
             wrong
             .
             And
             ,
             for
             this
             reason
             ,
             solemne
             oaths
             are
             not
             to
             be
             administred
             by
             any
             but
             by
             those
             whom
             he
             termes
             gods
             .
             These
             just
             occasions
             or
             necessity
             of
             taking
             oaths
             presupposed
             ;
             the
             generall
             resolution
             or
             publicke
             iniunction
             to
             sweare
             onely
             by
             the
             name
             of
             the
             true
             and
             everliving
             God
             ,
             is
             an
             honour
             to
             him
             ,
             because
             we
             hereby
             professe
             our selues
             to
             be
             only
             his
             servants
             ,
             and
             him
             to
             be
             the
             cleare
             fountaine
             of
             truth
             ,
             the
             severe
             avenger
             of
             all
             falshood
             in
             deede
             ,
             word
             or
             thought
             .
             But
             his
             honour
             
             would
             be
             no
             whit
             lesse
             ,
             if
             the
             vse
             or
             necessitie
             of
             oaths
             amongst
             men
             were
             none
             ;
             as
             in
             case
             every
             mans
             yea
             or
             nay
             were
             as
             good
             as
             his
             affirmatiue
             or
             negatiue
             oath
             ;
             much
             better
             than
             his
             bond
             .
             But
             taking
             men
             as
             they
             are
             ;
             to
             confirme
             every
             word
             vttered
             or
             promise
             made
             by
             them
             ,
             with
             a
             solemne
             oath
             ;
             would
             be
             a
             prophanation
             of
             his
             name
             ,
             by
             whom
             they
             sweare
             ;
             although
             they
             sweare
             or
             promise
             nothing
             but
             the
             truth
             .
             For
             it
             is
             one
             thing
             to
             sweare
             the
             truth
             ,
             another
             to
             sweare
             in
             truth
             and
             judgement
             .
             This
             can
             never
             be
             performed
             without
             due
             observance
             of
             the
             end
             and
             occasion
             why
             oaths
             were
             instituted
             .
          
           
             3.
             
             Far
             otherwise
             it
             is
             in
             supplications
             and
             thanksgivings
             ;
             the
             more
             often
             and
             solemnly
             we
             prayse
             God
             or
             pray
             vnto
             him
             ,
             the
             more
             we
             honour
             him
             ;
             because
             these
             are
             direct
             and
             immediate
             acts
             of
             his
             service
             ,
             not
             instituted
             to
             giue
             satisfaction
             vnto
             men
             but
             onely
             to
             glorifie
             his
             name
             ,
             and
             to
             better
             our
             owne
             soules
             .
             Besides
             this
             difference
             in
             the
             subiects
             wherein
             they
             are
             vsed
             ;
             the
             vse
             and
             end
             of
             Images
             in
             Romish
             devotions
             ,
             is
             altogether
             different
             from
             the
             vse
             or
             end
             of
             the
             booke
             in
             administration
             of
             oaths
             .
             The
             image
             is
             vsed
             by
             them
             as
             the
             meane
             or
             messenger
             for
             transporting
             devotions
             or
             religious
             affections
             vnto
             God
             or
             the
             Saints
             ,
             whose
             honour
             is
             principally
             and
             expresly
             aymed
             at
             ,
             in
             their
             vnwildie
             ejaculations
             before
             stockes
             and
             stones
             ;
             yet
             so
             ,
             as
             the
             image
             is
             ,
             in
             their
             intentions
             ,
             a
             true
             sharer
             with
             the
             prototypon
             in
             such
             honour
             .
             We
             vse
             the
             booke
             onely
             as
             a
             complement
             of
             the
             civill
             act
             whereby
             we
             giue
             satisfaction
             vnto
             men
             ,
             or
             as
             a
             visible
             remembrancer
             partly
             to
             by-standers
             or
             spectators
             ,
             whose
             eyes
             by
             this
             meanes
             may
             become
             as
             true
             witnesses
             as
             their
             eares
             ,
             
             that
             such
             protestations
             haue
             beene
             made
             ;
             partly
             ,
             vnto
             him
             that
             makes
             them
             ,
             who
             will
             be
             more
             wary
             and
             circumspect
             what
             he
             avoucheth
             and
             protesteth
             ;
             when
             he
             perceiues
             his
             speeches
             must
             be
             sealed
             with
             such
             remarkable
             circumstances
             ,
             as
             they
             cannot
             but
             be
             often
             recalled
             to
             his
             owne
             and
             others
             memory
             .
             To
             the
             same
             end
             men
             of
             honourable
             place
             or
             calling
             ,
             vse
             to
             lay
             their
             hands
             vpon
             their
             hearts
             ,
             when
             they
             take
             a
             solemne
             oath
             :
             yet
             no
             man
             will
             thinke
             that
             they
             intend
             hereby
             to
             honour
             themselues
             ,
             or
             to
             share
             with
             him
             by
             whose
             name
             they
             sweare
             ;
             although
             we
             grant
             oaths
             so
             taken
             to
             be
             true
             and
             proper
             acts
             of
             Religion
             or
             Gods
             service
             .
          
           
             4.
             
             Nor
             doe
             such
             as
             sweare
             ,
             or
             (
             at
             least
             )
             are
             thought
             to
             sweare
             by
             ordinary
             or
             obvious
             creatures
             ,
             as
             ,
             
               by
               this
               bread
               ,
               by
               this
               light
               ,
            
             intend
             the
             transmission
             of
             any
             peculiar
             honour
             by
             them
             to
             the
             creator
             .
             Nor
             can
             such
             attestatiōs
             though
             in
             some
             cases
             ,
             (
             for
             ought
             I
             conceiue
             )
             not
             vnlawfull
             ,
             be
             in
             any
             case
             or
             vpon
             any
             occasions
             ,
             more
             proper
             acts
             of
             divine
             worship
             or
             service
             than
             other
             asseverations
             of
             truth
             are
             ;
             from
             which
             they
             differ
             not
             in
             nature
             but
             onely
             in
             degree
             of
             seriousnes
             or
             vehemencie
             .
             There
             is
             in
             all
             men
             by
             nature
             a
             pronesse
             or
             desire
             to
             make
             them
             ,
             vpon
             provocation
             or
             mistrust
             :
             which
             naturall
             pronesse
             may
             (
             perhaps
             )
             by
             religious
             discretion
             ,
             be
             severed
             from
             that
             corruption
             of
             nature
             ,
             wherewith
             even
             oaths
             expresly
             conceived
             in
             Gods
             name
             ,
             are
             often
             polluted
             .
             Though
             the
             forme
             be
             not
             alwayes
             so
             expresse
             ,
             the
             intent
             and
             meaning
             of
             such
             attestations
             may
             ,
             for
             the
             most
             part
             ,
             be
             the
             same
             with
             that
             which
             Iosuah
             vsed
             ,
             cap.
             24.
             ver
             .
             27.
             
             
               And
               Iosuah
               wrote
               these
               words
               in
               the
               booke
               of
               the
               Law
               of
               God
               ;
               and
               tooke
               
               a
               great
               stone
               ,
               and
               pitched
               it
               there
               vnder
               an
               Oake
               that
               was
               in
               the
               Sanctuarie
               of
               the
               Lord.
               And
               Iosuah
               said
               vnto
               the
               people
               ,
               Behold
               this
               stone
               shall
               be
               a
               witnesse
               vnto
               vs
               ;
               for
               it
               hath
               heard
               all
               the
               words
               of
               the
               Lord
               which
               he
               hath
               spoken
               with
               vs
               ;
               it
               shall
               be
               therefore
               a
               witnesse
               against
               you
               ,
               lest
               you
               deny
               your
               God.
               
            
          
           
             5.
             
             Againe
             ,
             it
             will
             be
             graunted
             but
             by
             a
             few
             of
             our
             writers
             (
             though
             Vasques
             take
             it
             for
             vnquestionable
             )
             that
             Iacob
             did
             truely
             worship
             the
             stone
             ,
             but
             God
             alone
             
               presente
               lapide
            
             ,
             as
             *
             some
             of
             his
             sect
             perswade
             themselues
             they
             honour
             God
             
               in
               the
               Images
               presence
               ,
               not
               the
               Image
               .
            
             Of
             many
             expositions
             ,
             to
             this
             purpose
             ,
             I
             might
             make
             better
             vse
             against
             Bellarmine
             &
             Sacroboscus
             than
             I
             can
             against
             Vasques
             ,
             who
             hath
             drawne
             the
             controversie
             about
             Image-worship
             to
             such
             a
             strait
             and
             narrow
             issue
             ,
             that
             by
             pinching
             him
             too
             hard
             or
             too
             hastily
             in
             these
             passages
             ,
             we
             may
             giue
             him
             opportunity
             to
             brush
             vs
             of
             ,
             or
             occasion
             him
             to
             stand
             at
             bay
             .
             Whereas
             if
             wee
             giue
             him
             leaue
             to
             take
             his
             own
             course
             through
             them
             ,
             he
             will
             quickly
             run
             himselfe
             so
             far
             out
             of
             breath
             ,
             that
             we
             may
             easily
             overtake
             him
             on
             plain
             ground
             ,
             or
             driue
             him
             into
             that
             net
             ,
             out
             of
             which
             there
             is
             no
             possibility
             of
             evasion
             .
             Be
             it
             granted
             then
             (
             to
             this
             end
             ,
             and
             no
             farther
             )
             that
             Iacob
             did
             not
             onely
             adore
             God
             
               praesente
               lapide
            
             ,
             but
             salute
             or
             adore
             the
             stone
             withall
             ,
             in
             such
             a
             manner
             as
             Vasques
             would
             haue
             Images
             worshipped
             ,
             together
             with
             their
             prototypons
             :
             will
             it
             hence
             follow
             that
             such
             as
             frame
             their
             devotions
             by
             Vasques
             his
             rule
             ,
             doe
             not
             transgresse
             the
             law
             of
             God
             ,
             doe
             not
             remoue
             the
             bounds
             of
             the
             ancient
             ,
             or
             commit
             no
             more
             Idolatrie
             than
             Iacob
             did
             ?
             Their
             pretended
             warrant
             from
             this
             instance
             rather
             proues
             ,
             that
             the
             devill
             wrought
             the
             Romish
             
             Church
             vnto
             Idolatry
             by
             the
             same
             fallacy
             which
             seduced
             the
             Heathens
             ,
             rude
             Pagans
             ,
             or
             vncatechized
             Christians
             ,
             vnto
             sorcery
             .
             For
             what
             professor
             of
             magicall
             secrets
             at
             this
             day
             is
             there
             ,
             which
             cannot
             ,
             which
             doth
             not
             pretend
             the
             like
             examples
             of
             Patriarkes
             or
             Prophets
             for
             their
             superstitious
             practises
             ?
             As
             Satan
             is
             Gods
             ape
             ;
             so
             Idolatry
             and
             sorcery
             ,
             (
             the
             two
             principall
             parts
             of
             his
             service
             )
             haue
             their
             originall
             for
             the
             most
             part
             ,
             from
             an
             apish
             imitation
             of
             some
             sacred
             actions
             ,
             rites
             or
             ceremonies
             vsed
             by
             Gods
             servants
             .
             He
             is
             a
             counterfeit
             Lord
             ,
             and
             his
             professed
             or
             domesticke
             servants
             must
             be
             cloathed
             in
             such
             liveries
             ,
             as
             may
             beare
             some
             counterfeit
             colour
             of
             Saints
             garments
             .
             The
             reason
             why
             most
             men
             slide
             more
             easily
             and
             farther
             into
             these
             two
             sinnes
             ,
             than
             into
             any
             other
             (
             without
             all
             suspition
             of
             any
             danger
             ,
             oftimes
             with
             presumption
             of
             doing
             well
             )
             may
             be
             gathered
             ;
             partly
             from
             the
             propertie
             of
             mans
             nature
             assigned
             by
             the
             Philosopher
             ;
             partly
             from
             the
             Apostles
             character
             of
             the
             naturall
             man
             :
             
               Qui
               non
               percipit
               quae
               sunt
               spiritûs
               Dei
               ;
               who
               cannot
               perceiue
               matters
               of
               the
               spirit
               .
            
             Man
             by
             nature
             is
             of
             all
             creatures
             most
             apt
             to
             imitate
             ,
             and
             the
             naturall
             man
             most
             vnapt
             rightly
             to
             imitate
             or
             expresse
             the
             suggestions
             or
             motions
             of
             the
             Spirit
             ,
             which
             cannot
             be
             otherwise
             than
             spiritually
             discerned
             ;
             much
             lesse
             managed
             .
             Now
             he
             that
             hath
             no
             touch
             or
             sense
             of
             the
             spirit
             ,
             must
             needs
             remaine
             altogether
             senslesse
             of
             his
             mistakings
             in
             imitating
             the
             spirit
             ,
             wherein
             he
             glories
             no
             lesse
             ;
             than
             apes
             doe
             in
             counterfeiting
             man.
             
          
           
             6.
             
             In
             matters
             of
             secular
             civilitie
             or
             moralitie
             ,
             many
             things
             well
             beseeme
             one
             man
             ,
             which
             are
             very
             vncomely
             in
             another
             .
             Even
             in
             one
             and
             the
             same
             mans
             behaviour
             
             
             
             
             
             or
             deportment
             ,
             many
             things
             are
             decent
             and
             lawfull
             whiles
             they
             are
             drawne
             from
             him
             by
             speciall
             or
             rare
             occasions
             ;
             whose
             vsuall
             practise
             ,
             vpon
             dislike
             or
             no
             occasions
             ,
             becomes
             (
             according
             to
             the
             nature
             of
             the
             subiect
             )
             ridiculous
             or
             dishonest
             .
             Now
             in
             subiects
             of
             highest
             nature
             ,
             as
             in
             the
             service
             of
             God
             or
             matters
             spirituall
             ;
             the
             least
             digression
             or
             declination
             from
             proposed
             patternes
             (
             though
             it
             be
             not
             so
             observable
             to
             common
             sense
             )
             is
             far
             more
             dangerous
             ,
             than
             a
             greater
             errour
             in
             moralitie
             ;
             the
             precipitation
             once
             continued
             is
             irrecoverable
             .
             The
             best
             and
             most
             Catholicke
             remedie
             against
             the
             two
             fore-mentioned
             Catholicke
             mischiefes
             ,
             would
             be
             the
             serious
             observation
             of
             this
             generall
             rule
             :
             [
             
               Such
               actions
               as
               haue
               beene
               managed
               by
               Gods
               spirit
               ,
               suggested
               by
               secret
               instinct
               ,
               or
               extracted
               by
               extraordinary
               and
               speciall
               occasions
               ,
               are
               then
               onely
               lawful
               in
               others
               ,
               when
               they
               are
               begotten
               by
               like
               occasions
               or
               brought
               forth
               by
               like
               impulsions
               .
            
             ]
             Their
             purposed
             or
             affected
             imitation
             is
             alwayes
             vnseasonable
             and
             preposterous
             ,
             and
             ,
             by
             continuall
             vse
             or
             custome
             ,
             becomes
             magicall
             or
             Idololatricall
             .
             Ionathan
             did
             not
             sinne
             in
             taking
             an
             Omen
             (
             whether
             by
             the
             spirit
             of
             prophesing
             or
             by
             some
             inferior
             kinde
             of
             instinct
             )
             from
             his
             enemies
             invitations
             .
             For
             another
             to
             attempt
             the
             *
             like
             enterprise
             by
             warrant
             of
             his
             example
             ,
             vpon
             like
             speeches
             ,
             would
             be
             a
             superstitious
             tempting
             of
             God
             ;
             no
             better
             than
             a
             magicall
             sacrifice
             .
             The
             same
             observation
             will
             fit
             the
             prognostication
             of
             Abrahams
             servant
             ,
             sent
             to
             be
             speake
             his
             yong
             Master
             Isaac
             a
             wife
             ,
             Gen.
             25.
             
             *
             An
             Italian
             in
             latter-times
             of
             greater
             spirit
             than
             meanes
             ,
             going
             out
             to
             his
             worke
             with
             his
             axe
             ,
             whilest
             a
             great
             Armie
             was
             passing
             by
             ,
             comparing
             the
             hopelesse
             possibilities
             of
             
             his
             present
             profession
             with
             the
             possible
             hopes
             of
             a
             martiall
             life
             ;
             out
             of
             this
             doubtfull
             distast
             of
             his
             present
             estate
             ,
             whose
             best
             solace
             was
             security
             from
             bodily
             dangers
             ,
             frames
             a
             presage
             vnto
             himselfe
             not
             much
             vnlike
             vnto
             that
             of
             Ionathans
             ,
             
               and
               it
               was
               to
               throw
               vp
               his
               axe
               into
               an
               high
               tree
               ,
               having
               conditioned
               with
               himselfe
               ,
               that
               if
               it
               came
               downe
               againe
               ,
               he
               would
               take
               it
               vp
               and
               follow
               his
               wonted
               trade
               ;
               but
               if
               it
               should
               chance
               to
               hang
               in
               the
               boughs
               ,
               he
               would
               seeke
               to
               raise
               himselfe
               and
               his
               familie
               by
               the
               warres
            
             ;
             as
             afterward
             he
             strangely
             did
             :
             for
             he
             himselfe
             became
             so
             great
             a
             Commander
             ,
             that
             Sforza
             his
             sonne
             ,
             vpon
             the
             foundations
             which
             he
             had
             laid
             ,
             did
             advance
             himselfe
             to
             the
             Dukedome
             of
             Millaine
             .
             For
             every
             repining
             discontented
             peazant
             to
             put
             the
             forsaking
             or
             following
             of
             his
             wonted
             calling
             vnto
             the
             like
             casuall
             devolution
             ,
             would
             be
             a
             tempting
             of
             God
             :
             to
             prognosticate
             the
             same
             successe
             ,
             from
             experience
             of
             the
             like
             event
             ;
             albeit
             he
             had
             opportunitie
             to
             try
             the
             conclusion
             ,
             with
             the
             same
             axe
             ,
             vpon
             the
             same
             tree
             ,
             would
             be
             superstitious
             :
             to
             rest
             confident
             in
             such
             perswasions
             ,
             would
             be
             to
             settle
             vpon
             the
             dregs
             of
             sorcery
             .
             Charles
             the
             fift
             did
             once
             salute
             the
             Spanish
             shore
             ,
             whereof
             he
             was
             ,
             (
             vnder
             God
             ,
             )
             the
             supreame
             Lord
             ,
             in
             such
             an
             affectionate
             and
             prostrate
             manner
             ,
             as
             his
             meanest
             vassall
             could
             not
             ordinarily
             haue
             saluted
             either
             him
             ,
             or
             it
             ,
             without
             just
             imputation
             of
             grosse
             Idolatry
             .
             And
             yet
             I
             should
             suspect
             him
             to
             be
             way
             wardly
             superstitious
             or
             superstitiously
             peevish
             ,
             that
             would
             peremptorily
             condemne
             this
             his
             strange
             behaviour
             ,
             of
             superstition
             ,
             or
             censure
             it
             as
             ill
             beseeming
             so
             heroicall
             a
             spirit
             ,
             for
             the
             present
             ;
             though
             at
             other
             times
             it
             might
             haue
             seemed
             ,
             not
             
             vaine
             or
             foolish
             onely
             ,
             but
             
               Apishly
               impious
            
             .
             His
             late
             farewell
             to
             the
             warres
             and
             resignation
             of
             the
             Empire
             ,
             his
             longing
             desire
             to
             giue
             solemne
             testimony
             of
             his
             loue
             to
             the
             Spanish
             Nation
             ,
             his
             safe
             arrivall
             (
             after
             long
             absence
             and
             escapes
             of
             many
             dangers
             )
             in
             that
             soyle
             ,
             many
             of
             whose
             sonnes
             had
             spent
             their
             liues
             in
             his
             service
             ,
             and
             wherein
             he
             purposed
             to
             spend
             the
             rest
             of
             his
             life
             in
             the
             service
             of
             his
             God
             ,
             in
             that
             soyle
             ,
             vnto
             whose
             custody
             he
             then
             publickly
             bequeathed
             his
             bones
             ,
             did
             extract
             these
             significant
             and
             extraordinary
             expressions
             of
             his
             extraordinary
             and
             swelling
             affection
             from
             him
             .
             And
             such
             expressions
             as
             are
             ridiculous
             or
             rather
             impious
             when
             they
             are
             affected
             or
             fashioned
             by
             forced
             affection
             ,
             are
             alwayes
             pardonable
             ,
             for
             the
             most
             part
             commendable
             ,
             when
             they
             proceede
             from
             an
             vnexpected
             instinct
             or
             vnmasterable
             impulsion
             .
             All
             extraordinary
             dispositions
             ,
             as
             
               loue
               ,
               ioy
               ,
               sorrow
            
             ,
             or
             feare
             ,
             whether
             naturall
             or
             sacred
             ,
             naturally
             desire
             a
             speedie
             vent
             ,
             and
             that
             vent
             is
             fittest
             ,
             which
             first
             presents
             it selfe
             without
             seeking
             .
             The
             suddaine
             motions
             wherewith
             such
             full
             passions
             seeke
             to
             expresse
             themselues
             ,
             are
             vncapable
             of
             rule
             or
             method
             .
             To
             put
             the
             characters
             of
             ordinary
             complement
             or
             behaviour
             vpon
             them
             ;
             breeds
             greater
             violence
             or
             incumbrance
             ,
             than
             gyues
             or
             fetters
             to
             a
             man
             disposed
             to
             daunce
             ,
             or
             manicles
             to
             one
             provoked
             to
             boysterous
             fight
             .
             And
             as
             the
             Sunne
             in
             his
             strength
             cannot
             directly
             ejaculate
             his
             beames
             vpon
             any
             body
             capable
             of
             heat
             and
             illumination
             ,
             but
             others
             adioyning
             will
             be
             secondary
             participants
             of
             these
             qualities
             by
             reflection
             ;
             so
             cannot
             our
             affections
             be
             strongly
             and
             intensiuely
             set
             vpon
             any
             object
             extraordinarily
             amiable
             or
             louely
             ,
             but
             some
             
             rayes
             or
             branches
             of
             them
             will
             redouble
             vpon
             those
             sensible
             creatures
             which
             haue
             speciall
             affinity
             with
             it
             ,
             though
             of
             themselues
             vncapable
             of
             any
             loue
             .
             Tender
             and
             endeared
             respects
             to
             mens
             persons
             ,
             will
             alwayes
             leaue
             some
             touch
             of
             gratefull
             affection
             towardes
             the
             place
             wherein
             we
             haue
             enioyed
             any
             memorable
             fruit
             of
             their
             presence
             .
             Thus
             Andromache
             bereft
             of
             her
             yong
             sonnes
             company
             ,
             desires
             his
             garments
             to
             rest
             her
             vnwildie
             affections
             vpon
             them
             .
             Nor
             dare
             I
             censure
             this
             her
             desire
             as
             vnlawfull
             ,
             lest
             I
             should
             condemne
             the
             generation
             of
             the
             just
             .
             For
             did
             not
             old
             Iacob
             expresse
             the
             tender
             affection
             which
             he
             bare
             to
             the
             sonne
             of
             his
             age
             whom
             he
             now
             never
             lookt
             to
             see
             againe
             ,
             by
             kissing
             his
             coate
             ?
             yet
             to
             haue
             hanged
             it
             vp
             about
             his
             bed
             or
             table
             ,
             that
             it
             might
             receiue
             such
             salutatiōs
             evening
             and
             morning
             ,
             or
             at
             every
             meale-time
             ,
             might
             haue
             countenanced
             many
             branches
             of
             superstition
             .
             
               Once
               and
               vse
               it
               not
            
             ,
             in
             most
             like
             cases
             is
             the
             true
             rule
             of
             discretion
             ;
             continuall
             vse
             of
             that
             ,
             which
             vpon
             all
             occasions
             is
             not
             vnlawfull
             ,
             degenerates
             (
             no
             man
             knowes
             how
             )
             into
             abuse
             .
             God
             in
             his
             Law
             permits
             a
             kinde
             of
             ceremonious
             mourning
             for
             the
             dead
             ,
             but
             prescribes
             a
             meane
             withall
             .
             So
             then
             to
             mourne
             is
             naturall
             ;
             but
             to
             mourne
             continually
             ,
             or
             to
             feed
             our
             griefe
             by
             artificiall
             representions
             ,
             is
             superstitious
             .
          
           
             7.
             
             To
             the
             instance
             of
             Iacobs
             worshipping
             the
             stone
             :
             the
             internall
             sense
             or
             touch
             of
             Gods
             extraordinary
             presence
             ,
             inspired
             his
             breast
             with
             extraordinary
             passion
             .
             And
             to
             reflect
             or
             exonerate
             themselues
             vpon
             sensible
             circumstances
             ,
             is
             altogether
             as
             naturall
             to
             the
             fulnesse
             of
             those
             affections
             which
             proceed
             from
             supernaturall
             causes
             ,
             as
             to
             their
             fulnesse
             ,
             whose
             causes
             
             are
             meerely
             naturall
             .
             The
             meere
             imitation
             of
             naturall
             motions
             is
             alwayes
             artificiall
             ,
             never
             naturall
             .
             The
             imitation
             of
             such
             motions
             or
             externall
             actions
             ,
             as
             naturally
             flow
             from
             supernaturall
             inspiration
             ,
             is
             hypocriticall
             ;
             artificially
             Sathanicall
             .
             Howbeit
             the
             Romanist
             cannot
             so
             properly
             be
             sayd
             to
             imitate
             ,
             as
             to
             invert
             Iacobs
             behaviour
             ,
             whiles
             he
             seekes
             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
             owne
             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
             striue
             to
             prophesie
             or
             counterfeit
             visions
             by
             affecting
             to
             speake
             non-sence
             ,
             because
             some
             Prophets
             in
             their
             visions
             haue
             beene
             raught
             beyond
             their
             senses
             .
             In
             fine
             ,
             the
             scholasticke
             ape
             ,
             while
             he
             exactly
             imitates
             his
             master
             Satan
             that
             sets
             him
             a
             worke
             ,
             and
             his
             manner
             of
             worshipping
             God
             by
             Images
             ,
             hath
             the
             same
             proportion
             to
             Iacobs
             worshipping
             (
             which
             he
             pretends
             for
             his
             warrant
             )
             that
             the
             voyces
             or
             motions
             of
             bodies
             assumed
             by
             wicked
             spirits
             ,
             haue
             to
             the
             vitall
             motions
             or
             speeches
             of
             living
             men
             .
             The
             one
             moue
             themselues
             as
             the
             spirit
             which
             God
             hath
             implanted
             in
             them
             directs
             ;
             the
             other
             suffer
             such
             motions
             as
             malignant
             spirits
             put
             vpon
             them
             .
             The
             old
             Saracens
             adoration
             of
             a
             stone
             ,
             may
             with
             better
             probabilitie
             be
             justified
             by
             Iacobs
             example
             ,
             than
             the
             vsuall
             worship
             of
             Images
             in
             the
             
               Romish
               Church
            
             .
          
           
             8.
             
             Many
             passages
             in
             the
             Fathers
             though
             cruelly
             rackt
             by
             the
             
               Romish
               Church
            
             ,
             will
             reach
             no
             further
             than
             the
             former
             instance
             in
             
               Iacob
               .
               Adoration
            
             ,
             in
             many
             of
             their
             languages
             ,
             is
             no
             more
             than
             decent
             salutation
             .
             
             The
             phrases
             (
             as
             Vasques
             obserues
             )
             are
             with
             them
             indifferent
             ,
             nor
             were
             they
             sollicitous
             in
             what
             termes
             they
             expressed
             those
             expressions
             of
             their
             loue
             or
             reverence
             vnto
             those
             visible
             obiects
             ,
             which
             had
             affinitie
             with
             their
             extraordinary
             passions
             ,
             or
             peculiar
             reference
             vnto
             God
             or
             Christ
             ;
             as
             knowing
             the
             respect
             ,
             which
             they
             tendred
             ,
             to
             be
             voide
             of
             superstition
             when
             it
             flowed
             only
             from
             abundance
             of
             internall
             affection
             ,
             or
             was
             drawne
             from
             them
             vpon
             speciall
             impulsions
             .
             They
             did
             not
             affect
             submissiue
             salutation
             ,
             or
             that
             emphaticall
             expression
             of
             their
             affections
             which
             they
             often
             vsed
             ,
             as
             a
             part
             of
             religious
             dutie
             or
             daily
             worship
             ,
             but
             as
             a
             point
             of
             decent
             behaviour
             .
             And
             decent
             behaviour
             doth
             change
             the
             subiect
             only
             ,
             not
             alter
             its
             owne
             nature
             or
             forme
             ,
             whiles
             it
             is
             vsed
             in
             matters
             sacred
             .
             Nor
             is
             the
             habit
             of
             civill
             complement
             or
             good
             manners
             such
             an
             vnhallowed
             weed
             ,
             as
             must
             be
             laid
             aside
             when
             we
             come
             into
             the
             Sanctuarie
             ,
             or
             into
             places
             sometimes
             graced
             with
             their
             extraordinary
             presence
             ,
             whom
             we
             reverence
             for
             their
             Religion
             and
             pietie
             .
             The
             vse
             or
             frequencie
             of
             it
             notwithstanding
             must
             be
             limited
             by
             iust
             analogie
             to
             the
             knowne
             or
             approved
             vse
             of
             it
             in
             matters
             civill
             .
          
        
         
           
           
             CHAPTER
             XXXVI
             .
          
           
             
               The
               Arguments
               drawne
               from
               Iacobs
               fact
               ,
               and
               the
               like
               examples
               answered
               by
               Vasques
               himselfe
               in
               another
               case
               ,
               and
               by
               the
               Analogie
               of
               civill
               discretion
               .
            
          
           
             1.
             
             WIth
             what
             secret
             ioy
             or
             exultation
             ,
             the
             vndoubted
             sight
             of
             our
             Saviours
             sepulcher
             ,
             of
             mount
             Tabor
             ,
             or
             like
             sacred
             Monuments
             would
             feed
             my
             soule
             and
             spirit
             ;
             or
             in
             what
             externall
             testifications
             the
             abundance
             of
             these
             internall
             dispositions
             would
             vent
             themselues
             ,
             I
             cannot
             tell
             ,
             vntill
             I
             haue
             iust
             occasion
             to
             trie
             them
             .
             But
             my
             heart
             (
             I
             am
             perswaded
             )
             should
             not
             afterward
             smite
             me
             much
             ,
             if
             ,
             vpon
             our
             first
             meeting
             ,
             I
             saluted
             them
             in
             such
             a
             manner
             as
             did
             I
             daily
             repaire
             vnto
             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
             stockes
             and
             stones
             .
             The
             most
             learned
             amongst
             our
             Adversaries
             whiles
             they
             seeke
             to
             giue
             satisfaction
             to
             our
             obiections
             ,
             are
             enforced
             ,
             to
             acknowledge
             not
             onely
             the
             equitie
             of
             this
             libertie
             ,
             which
             we
             grant
             ,
             but
             the
             necessitie
             of
             the
             restraint
             (
             which
             to
             their
             preiudice
             )
             we
             make
             ;
             from
             the
             authoritie
             of
             a
             story
             more
             canonicall
             with
             them
             then
             with
             vs.
             For
             Mordecai
             to
             haue
             bowed
             his
             knees
             to
             a
             mortall
             man
             was
             not
             (
             even
             in
             Romish
             glosses
             vpon
             Gods
             Lawes
             given
             to
             the
             Iewes
             )
             altogether
             vnlawfull
             .
             Nor
             did
             Haman
             desire
             to
             be
             adored
             
               Cultu
               latriae
            
             ,
             though
             some
             *
             Romanists
             for
             want
             of
             
             a
             better
             answere
             haue
             beene
             put
             vpon
             this
             shift
             .
             But
             their
             dreames
             *
             Vasques
             hath
             very
             well
             refuted
             .
             First
             ,
             because
             Assuerus
             himselfe
             never
             affected
             this
             kinde
             of
             honour
             ,
             and
             Haman
             could
             not
             be
             so
             foolish
             ,
             though
             so
             impious
             ,
             as
             to
             exact
             greater
             honour
             than
             had
             beene
             done
             vnto
             his
             soveraigne
             .
             Secondly
             ,
             because
             Mordecai
             protested
             his
             readinesse
             to
             doe
             Haman
             greater
             honour
             than
             was
             exacted
             ,
             so
             his
             people
             might
             haue
             bin
             preserved
             or
             advanced
             by
             his
             deiection
             .
             Yet
             to
             haue
             honoured
             Assuerus
             himselfe
             ,
             or
             any
             mortall
             man
             ,
             with
             divine
             honour
             ,
             had
             beene
             such
             an
             open
             wrong
             vnto
             the
             God
             of
             his
             Fathers
             ,
             as
             Mordecai
             would
             not
             haue
             done
             for
             prevention
             of
             any
             mischiefe
             that
             could
             haue
             befallen
             his
             people
             .
             However
             ;
             if
             the
             protestation
             of
             his
             readinesse
             ,
             to
             kisse
             the
             soles
             of
             Hamans
             feete
             ,
             vpon
             condition
             the
             state
             of
             his
             people
             might
             be
             thereby
             bettered
             :
             what
             truth
             is
             there
             in
             his
             pretence
             that
             being
             a
             Iew
             he
             durst
             not
             bow
             his
             knee
             to
             Haman
             ,
             lest
             by
             so
             doing
             he
             should
             transfer
             the
             honour
             of
             his
             God
             to
             a
             mortall
             man
             ,
             specially
             seeing
             the
             safetie
             of
             his
             nation
             was
             at
             that
             time
             so
             deeply
             indangered
             by
             refusall
             of
             worship
             which
             had
             beene
             tendered
             by
             his
             religious
             auncestours
             not
             onely
             to
             Kings
             and
             Prophets
             of
             Iudah
             ,
             but
             even
             to
             heathen
             Princes
             .
             To
             this
             scruple
             *
             Vasques
             out
             of
             Caietane
             hath
             made
             answere
             very
             appositely
             for
             Mordecai
             and
             for
             vs
             ;
             
               Noluit
               illud
               signum
               honoris
               praebere
               ,
               quia
               indignum
               ei
               videbatur
               ,
               vt
               solum
               reverentiae
               civilis
               gratiâ
               ,
               nisi
               magnâ
               aliqua
               causa
               exigente
               ,
               homini
               quotidie
               signum
               illud
               exhiberetur
               ,
               non
               quòd
               lege
               Iudaioâ
               id
               prohibitū
               esset
               ,
               sed
               quia
               ex
               cōmuni
               consuetudine
               non
               nisi
               magnâ
               aliqua
               ex
               causâ
               regibus
               et
               principibus
               illud
               signum
               exhibebatur
               :
               sed
               soli
               Deo
               tanquam
               supremum
               cōmuniter
               
               erat
               reseruatū
               .
               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
             briefe
             or
             abstract
             of
             his
             reply
             is
             this
             :
             The
             signe
             of
             submission
             which
             Haman
             exacted
             ,
             was
             vsually
             tendered
             onely
             vnto
             God
             ;
             to
             Kings
             or
             Prophets
             or
             others
             in
             preeminence
             very
             seldome
             ,
             and
             vpon
             speciall
             occasions
             ;
             as
             in
             testification
             either
             of
             vnusuall
             sorrow
             ,
             or
             of
             thankfulnesse
             more
             than
             ordinary
             .
             The
             truth
             of
             his
             observation
             is
             apparant
             out
             of
             Ruths
             behaviour
             to
             Boaz
             ,
             of
             Iudeths
             to
             Holofernes
             ,
             of
             Abigails
             and
             Mephibosheths
             to
             David
             ,
             and
             of
             the
             Captaines
             to
             Eliah
             .
             4.
             
             King.
             1.
             
             And
             albeit
             Haman
             was
             bent
             to
             doe
             the
             Iewes
             an
             extraordinary
             mischiefe
             for
             Mordecais
             sake
             ;
             yet
             Mordecai
             had
             no
             opportunitie
             offered
             him
             by
             divine
             providence
             to
             prevent
             it
             by
             submission
             of
             himselfe
             to
             Haman
             ,
             but
             rather
             by
             standing
             out
             against
             him
             .
             In
             this
             generall
             then
             ,
             Vasques
             and
             wee
             well
             agree
             ,
             that
             such
             externall
             worship
             as
             vpon
             speciall
             and
             rare
             occasions
             may
             be
             lawfully
             exhibited
             to
             some
             creatures
             ,
             becomes
             Idololatricall
             by
             vse
             or
             continuance
             ,
             without
             concurrence
             of
             like
             occasions
             .
             The
             issue
             which
             wee
             desire
             to
             joyne
             with
             him
             and
             his
             fellowes
             ,
             from
             these
             grounds
             ,
             shall
             be
             this
             First
             ,
             
               whether
               the
               homage
               ,
               which
               they
               doe
               to
               Images
               be
               not
               in
               it selfe
               much
               greater
               ,
               and
               ,
               in
               respect
               of
               many
               circumstances
               ,
               far
               more
               solemne
               than
               Haman
               required
               of
               Mordecai
               ?
               Secondly
               ,
               whether
               the
               exhibition
               of
               it
               in
               Gods
               Temples
               be
               not
               more
               frequent
               and
               vsuall
               ,
               than
               Mordecais
               occasions
               and
               necessities
               of
               saluting
               Haman
               could
               haue
               beene
               in
               Assuerus
               Court
               ?
            
             Herein
             onely
             they
             truely
             follow
             Mordecais
             example
             ,
             that
             they
             
             seldome
             or
             never
             communicate
             Gods
             honour
             to
             secular
             Princes
             ;
             but
             on
             stockes
             or
             stones
             they
             vsually
             bestow
             all
             the
             signes
             of
             submission
             or
             other
             solemnities
             that
             can
             be
             appropriated
             to
             Gods
             service
             .
          
           
             2.
             
             The
             strict
             tenour
             of
             Gods
             commandement
             ,
             and
             that
             significant
             character
             ,
             whereby
             he
             expresseth
             his
             speciall
             observance
             of
             mens
             demeanour
             in
             this
             point
             ,
             evidently
             condemne
             the
             
               Romish
               Church
            
             of
             abominable
             Idolatry
             ;
             yet
             in
             my
             judgement
             it
             doth
             no
             way
             preiudice
             the
             performance
             of
             such
             externall
             respect
             ,
             or
             such
             testification
             of
             reverence
             vnto
             true
             reliques
             of
             Saints
             ,
             or
             vncouth
             places
             (
             sometimes
             extraordinarily
             graced
             with
             Gods
             presence
             )
             as
             Iacob
             tendered
             vnto
             the
             stone
             .
             We
             ought
             in
             these
             cases
             to
             moderate
             the
             impulsions
             which
             their
             sight
             would
             procure
             ,
             by
             the
             analogie
             of
             that
             libertie
             ,
             which
             discretion
             and
             good
             manners
             grants
             vs
             in
             other
             points
             ,
             wherewith
             the
             occasions
             of
             Idolatrie
             haue
             most
             affinitie
             .
             For
             Idolatry
             is
             but
             a
             spirituall
             fornication
             or
             adultery
             .
             Now
             there
             is
             no
             man
             of
             discretion
             ,
             though
             otherwise
             more
             iealous
             than
             he
             hath
             iust
             cause
             ,
             but
             will
             permit
             his
             wife
             to
             salute
             his
             friends
             vpon
             speciall
             occasions
             ,
             or
             at
             first
             meetings
             after
             long
             absence
             .
             But
             suppose
             a
             wanton
             ,
             vpon
             this
             libertie
             ,
             should
             presume
             to
             continue
             the
             same
             salutations
             evening
             and
             morning
             ,
             or
             most
             houres
             of
             the
             day
             ,
             for
             a
             moneth
             together
             ,
             and
             plead
             her
             excuse
             from
             the
             analogie
             of
             
               Romish
               Catechismes
            
             in
             cases
             of
             conscience
             concerning
             spirituall
             adulterie
             ,
             thus
             ;
             Sir
             ,
             I
             thought
             I
             might
             as
             freely
             kisse
             my
             friends
             and
             yours
             ,
             at
             one
             time
             ,
             as
             at
             another
             ;
             at
             all
             times
             ,
             as
             well
             as
             at
             any
             ,
             so
             long
             as
             I
             kisse
             them
             onely
             with
             kisses
             of
             loue
             and
             kindnesse
             ,
             not
             of
             lust
             and
             wantonnesse
             .
             
             Would
             this
             distinction
             giue
             iust
             satisfaction
             to
             any
             husband
             ,
             no
             farther
             iealous
             than
             he
             hath
             occasion
             ?
             I
             thinke
             no
             Iesuite
             would
             relie
             vpon
             it
             ,
             if
             he
             should
             be
             detected
             to
             be
             thus
             over
             familiar
             with
             another
             mans
             wife
             of
             better
             spirit
             .
             And
             yet
             in
             expresse
             denying
             the
             equitie
             of
             this
             apologie
             ,
             they
             implicitly
             graunt
             that
             their
             mother
             doth
             presume
             farther
             vpon
             the
             patience
             of
             the
             Almightie
             (
             who
             in
             this
             case
             hath
             protested
             his
             especiall
             iealousie
             )
             than
             any
             secular
             Strumpet
             dare
             ,
             vpon
             the
             patience
             of
             her
             loving
             or
             doting
             husband
             .
             
               She
               hath
               done
               all
               the
               workes
               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
               bin
               as
               an
               harlot
               that
               despiseth
               a
               reward
               ,
               but
               as
               a
               wife
               that
               playeth
               the
               harlot
               ,
               and
               taketh
               others
               for
               her
               husband
            
             *
             .
             
               She
               is
               contrarie
            
             ,
             
               Other
               harlots
               receiue
               rewards
               of
               their
               lovers
               ,
               which
               for
               the
               most
               part
               repaire
               vnto
               them
               .
               She
               compasseth
               sea
               and
               land
               and
               rangeth
               through
               all
               the
               Courts
               of
               the
               great
               Kings
               dominion
               ,
               with
               gifts
               in
               her
               hand
               to
               entice
               ,
               with
               the
               sacrifice
               of
               prayse
               and
               hymnes
               in
               her
               mouth
               to
               enchaunt
               the
               chast
               and
               loyall
               servants
               of
               her
               Lord
               vnto
               her
               lust
               .
            
             And
             being
             deprived
             of
             their
             company
             prostrates
             her selfe
             ,
             evening
             and
             morning
             ,
             all
             the
             houres
             of
             the
             day
             and
             night
             ,
             vnto
             carved
             Images
             of
             both
             sexes
             ;
             with
             whom
             her
             Lord
             and
             husband
             hath
             so
             strictly
             forbidden
             her
             all
             familiaritie
             .
             And
             yet
             ,
             in
             pride
             of
             her
             whorish
             cunning
             ,
             presumes
             shee
             is
             able
             to
             bleare
             that
             all-seeing
             eye
             ,
             vnto
             whose
             brightnesse
             light
             it selfe
             is
             in
             comparison
             but
             as
             darkenesse
             ;
             to
             whom
             the
             most
             secret
             corners
             of
             darknesse
             shine
             more
             clearely
             than
             the
             noone-light
             doth
             vnto
             vs
             ;
             if
             shee
             haue
             but
             leasure
             to
             
             wipe
             her
             lippes
             with
             this
             distinction
             ,
             I
             did
             kisse
             thy
             servants
             ,
             vnto
             whom
             I
             prostrated
             my
             body
             ,
             only
             with
             kisses
             of
             dulia
             ,
             not
             of
             latria
             .
             The
             sent
             of
             dead
             corps
             cannot
             draw
             the
             Vultures
             halfe
             so
             far
             ,
             with
             such
             greedinesse
             ,
             as
             every
             vnsavoury
             tale
             or
             ridiculous
             wonder
             doth
             her
             children
             ,
             to
             feed
             their
             soules
             with
             the
             sight
             of
             counterfeit
             and
             putrified
             reliques
             .
             The
             wisest
             of
             her
             sonnes
             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
               iealous
               God
               in
               the
               dayes
               of
               the
               Synagogue
               his
               former
               wife
               ,
               which
               wanted
               discretion
               and
               proued
               vnfaithfull
            
             :
             
               but
               this
               his
               new
               Spouse
               ,
               our
               holy
               mother
               the
               Catholicke
               Church
               ,
               is
               more
               wise
               and
               gratious
               in
               his
               eyes
               ,
               able
               to
               warrant
               whatsoever
               is
               done
               by
               her
               appointment
               ;
               she
               knows
               how
               to
               humor
               and
               please
               her
               loving
               husband
               ,
               who
               is
               not
               like
               man
               that
               he
               should
               be
               jealous
               of
               her
               carriage
               ,
               that
               meanes
               no
               harme
               &
               cannot
               behaue
               her selfe
               amisse
               ,
               though
               ,
               to
               vnfaithfull
               eyes
               ,
               she
               may
               seeme
               outwardly
               to
               doe
               as
               wantons
               doe
               .
            
          
           
             3.
             
             God
             indeed
             is
             never
             jealous
             as
             men
             are
             ,
             without
             grounds
             of
             just
             occasion
             ,
             yet
             more
             tenderly
             observant
             of
             his
             spouses
             demeanour
             in
             this
             kinde
             ,
             than
             any
             husband
             is
             of
             his
             wifes
             ;
             because
             he
             knowes
             (
             as
             by
             his
             law
             he
             would
             giue
             vs
             to
             vnderstand
             )
             that
             familiaritie
             or
             dalliance
             with
             strange
             and
             wanton
             lovers
             ,
             is
             not
             so
             powerfull
             to
             corrupt
             the
             weaker
             sex
             ,
             as
             kissing
             or
             solemne
             salutations
             of
             graven
             Images
             ,
             is
             to
             pollute
             the
             wisest
             soules
             ,
             or
             to
             enveigle
             the
             strongest
             faith
             .
             And
             vnlesse
             we
             knew
             he
             had
             determined
             to
             confound
             the
             wisedome
             of
             the
             wise
             ,
             it
             would
             seeme
             more
             than
             miraculously
             strange
             ,
             how
             such
             great
             schollers
             as
             are
             the
             
             Iesuites
             ,
             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
             haue
             beene
             in
             the
             Iew.
             It
             is
             a
             truth
             sealed
             by
             the
             new
             Testament
             as
             well
             as
             by
             the
             Law
             ,
             We
             heard
             a
             voyce
             ,
             we
             saw
             no
             similitude
             besides
             the
             engraven
             Image
             of
             Gods
             substance
             ,
             by
             whom
             ,
             though
             he
             speake
             most
             plentifully
             to
             the
             world
             ,
             yet
             spake
             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
             shew
             of
             probabilitie
             ,
             as
             the
             former
             instance
             of
             Iacob
             may
             be
             .
             But
             whether
             Iacob
             did
             onely
             worship
             God
             ,
             
               praesente
               lapide
            
             ,
             or
             whether
             he
             did
             in
             some
             sort
             externally
             worship
             or
             coadore
             the
             stone
             with
             God
             ;
             or
             whether
             he
             did
             make
             vnto
             himselfe
             such
             sensible
             attestation
             of
             his
             solemne
             vow
             ,
             by
             anointing
             the
             stone
             ,
             and
             erecting
             it
             into
             a
             pillar
             ,
             as
             wee
             doe
             of
             our
             solemne
             oaths
             by
             kissing
             of
             the
             booke
             :
             I
             leaue
             it
             to
             the
             Reader
             ;
             though
             for
             mine
             owne
             part
             I
             like
             this
             last
             forme
             of
             speech
             the
             best
             .
             But
             however
             mens
             opiniōs
             may
             vary
             concerning
             the
             forme
             of
             speech
             ,
             the
             matter
             most
             to
             be
             considered
             by
             all
             (
             which
             seemes
             to
             me
             a
             truth
             vnquestionable
             ,
             )
             is
             this
             :
             
               If
               the
               wisest
               or
               most
               circumspect
               man
               on
               earth
               should
               worship
               God
               in
               every
               place
               ,
               after
               the
               same
               manner
               (
               for
               every
               circumstance
               )
               that
               Iacob
               did
               God
               in
               Bethel
               ;
               or
               ,
               if
               the
               most
               accurate
               Anatomist
               of
               his
               owne
               thoughts
               or
               affections
               ,
               should
               take
               every
               stone
               into
               such
               consideration
               ,
               whilest
               he
               worshippeth
               God
               ,
               as
               Iacob
               did
               that
               stone
               :
               He
               should
               become
               a
               grosse
               Idolater
               without
               all
               helpe
               from
               any
               distinction
               ,
               wherewith
               
               the
               
                 Romish
                 Church
              
               can
               furnish
               him
               .
               The
               truth
               is
               ,
               that
               Iacob
               did
               so
               worship
               God
               in
               the
               presence
               of
               the
               stone
               ,
               as
               his
               posteritie
               were
               bound
               to
               worship
               him
               before
               the
               Arke
               of
               the
               Covenant
               .
               Both
               worshipped
               him
               in
               or
               by
               those
               creatures
               ,
               after
               such
               a
               manner
               ,
               as
               wee
               may
               not
               worship
               him
               in
               any
               created
               visible
               substance
               ,
               saue
               onely
               in
               that
               
                 created
                 substance
              
               wherein
               he
               dwelleth
               bodily
               .
            
             The
             manner
             of
             his
             presence
             (
             then
             )
             at
             Luz
             or
             Bethel
             ,
             and
             in
             the
             Arke
             ,
             were
             shadowes
             or
             pledges
             of
             his
             inhabitatiō
             in
             the
             man
             Christ
             Iesus
             ;
             in
             whom
             ,
             were
             he
             present
             on
             earth
             ,
             wee
             might
             and
             ought
             to
             adore
             God
             in
             such
             a
             manner
             ,
             as
             would
             be
             sacrilegious
             to
             adore
             him
             in
             any
             other
             man
             or
             bodie
             .
          
           
             4.
             
             But
             it
             is
             the
             propertie
             of
             whoredome
             as
             well
             spirituall
             as
             carnall
             ,
             to
             lead
             such
             as
             taste
             her
             baytes
             with
             delight
             ,
             like
             Oxen
             to
             the
             slaughter
             ,
             without
             any
             apprehension
             of
             dangers
             approach
             ,
             vntill
             death
             surprise
             them
             .
             Lots
             mischance
             is
             become
             the
             
               Romish
               Churches
            
             perpetuall
             heritage
             ;
             she
             is
             so
             besotted
             with
             the
             grapes
             of
             her
             owne
             planting
             ,
             that
             shee
             knowes
             not
             what
             abomination
             shee
             commits
             ,
             nor
             with
             whom
             .
             Like
             an
             harlot
             drunke
             in
             a
             common
             Inne
             ,
             or
             a
             franticke
             whore
             in
             an
             open
             market
             ,
             she
             prostrates
             her selfe
             to
             every
             passenger
             ,
             and
             sets
             open
             all
             the
             temples
             of
             God
             ,
             whose
             keyes
             haue
             beene
             committed
             to
             her
             custodie
             ,
             that
             they
             may
             serue
             as
             common
             stewes
             for
             satiating
             the
             foule
             lustes
             of
             infernall
             spirits
             ;
             whom
             she
             thither
             invites
             by
             solemne
             enchantments
             ,
             as
             by
             sacrificing
             and
             offering
             incense
             vnto
             Images
             .
             And
             finding
             pleasure
             in
             the
             practice
             ,
             dreames
             shee
             imbraceth
             her
             Lord
             and
             husband
             ,
             whilest
             these
             vncleane
             birds
             ,
             encage
             
             themselues
             in
             hers
             and
             her
             childrens
             breasts
             .
          
        
         
           
             CHAPTER
             .
             XXXVII
             .
          
           
             
               Whether
               graunting
               that
               it
               were
               lawfull
               to
               worship
               such
               Saints
               ,
               as
               wee
               vndoubtedly
               beleeue
               to
               be
               true
               Saints
               ,
               we
               might
               lawfully
               worship
               such
               as
               we
               suspect
               to
               be
               no
               true
               Saints
               .
            
          
           
             1.
             
             IF
             to
             honour
             true
             Saints
             and
             heires
             of
             blisse
             with
             prayers
             ,
             temples
             ,
             sacrifices
             ,
             and
             vowes
             ,
             be
             Idolatrie
             ;
             we
             shall
             want
             termes
             to
             expresse
             the
             abomination
             of
             their
             sacriledge
             ,
             in
             performing
             these
             points
             of
             service
             vnto
             such
             as
             the
             world
             hath
             either
             no
             warrant
             to
             account
             members
             of
             Christs
             mysticall
             body
             ,
             or
             just
             reason
             to
             suspect
             for
             sonnes
             of
             darkenesse
             .
             In
             doubtfull
             cases
             of
             this
             nature
             ,
             some
             honestly
             minded
             Romanists
             vsed
             to
             conceiue
             their
             prayers
             with
             such
             conditions
             as
             the
             French-man
             did
             his
             to
             S.
             
               Cuthbert
               ,
               Si
               sanctus
               sis
               ,
               ora
               prome
               ,
               If
               you
               be
               a
               Saint
               ,
               pray
               for
               me
               .
            
             It
             was
             a
             desperate
             resolution
             ,
             better
             befitting
             an
             impudent
             Monke
             ,
             than
             Sr.
             *
             
               Thomas
               More
            
             ,
             to
             censure
             this
             caution
             of
             scrupulositie
             ,
             or
             to
             reject
             it
             as
             no
             lesse
             superfluous
             or
             vnmannerly
             ,
             than
             this
             forme
             of
             request
             vnto
             one
             of
             our
             living
             neighbours
             ;
             
               If
               you
               be
               an
               honest
               man
               ,
               I
               would
               request
               you
               to
               remember
               me
               in
               your
               prayers
               ;
               if
               not
               ,
               I
               will
               not
               trouble
               you
               .
            
             The
             good
             Gentleman
             was
             out
             of
             his
             element
             ,
             when
             he
             wrote
             controversies
             in
             Divinitie
             ;
             for
             he
             would
             haue
             sooner
             taken
             an
             Apple
             in
             stead
             of
             an
             Nut
             at
             a
             banquet
             ,
             than
             haue
             iudged
             two
             cases
             of
             civill
             justice
             ,
             so
             dislike
             ,
             as
             these
             which
             he
             here
             brings
             ,
             by
             
             one
             and
             the
             same
             rule
             of
             law
             .
             There
             is
             no
             man
             honestly
             wise
             ,
             but
             would
             sooner
             request
             his
             prayers
             whom
             he
             knows
             to
             be
             dishonest
             or
             of
             irreligious
             life
             ,
             then
             beare
             a
             solemne
             testimony
             of
             his
             honestie
             or
             religion
             .
             Mutuall
             prayer
             ,
             is
             a
             dutie
             enioyned
             vs
             while
             we
             liue
             together
             ▪
             the
             practise
             of
             it
             ,
             is
             the
             best
             meane
             to
             make
             bad
             men
             good
             ,
             and
             good
             men
             better
             .
             But
             men
             deceased
             ,
             whether
             elect
             or
             reprobates
             ,
             are
             vncapable
             of
             amendment
             ,
             either
             by
             our
             prayers
             for
             them
             ,
             or
             theirs
             for
             vs.
             Nor
             doe
             the
             Romanists
             enioyne
             vs
             to
             pray
             to
             supposed
             Saints
             ,
             with
             purpose
             to
             encrease
             their
             happinesse
             ,
             or
             ,
             as
             if
             they
             stood
             in
             need
             of
             our
             devotions
             .
             To
             pray
             for
             any
             whom
             it
             is
             lawfull
             publickly
             to
             pray
             vnto
             ,
             is
             by
             their
             doctrine
             a
             foule
             disgrace
             vnto
             the
             Saint
             ;
             a
             point
             of
             infidelitie
             in
             the
             supplicant
             .
             Praying
             to
             Saints
             is
             by
             their
             opinion
             on
             our
             part
             a
             dutie
             or
             tribute
             wherewith
             we
             are
             bound
             to
             honour
             them
             :
             their
             prayers
             or
             intercessions
             for
             vs
             ,
             are
             Princely
             favours
             or
             graces
             which
             must
             be
             sought
             ,
             not
             as
             acts
             of
             debt
             or
             mutuall
             dutie
             ,
             but
             by
             religious
             service
             and
             supplication
             .
             Now
             ,
             admitting
             it
             were
             lawfull
             to
             supplicate
             thus
             vnto
             S.
             Peter
             ,
             or
             vnto
             others
             whom
             we
             beleeue
             and
             know
             to
             be
             true
             Saints
             ;
             yet
             ,
             in
             publike
             liturgies
             ,
             to
             offer
             vp
             our
             prayers
             and
             vowes
             vpon
             our
             knees
             ,
             either
             in
             honour
             of
             those
             with
             whose
             liues
             and
             deaths
             we
             are
             altogether
             vnacquainted
             ,
             or
             of
             those
             whom
             we
             suspect
             to
             haue
             lived
             and
             dyed
             not
             so
             well
             ,
             as
             we
             could
             wish
             to
             doe
             our selues
             ,
             is
             a
             sinne
             ,
             so
             much
             more
             grievous
             to
             good
             consciences
             ,
             than
             bearing
             testimony
             vpon
             oath
             for
             mens
             positiue
             honestie
             whom
             we
             know
             not
             ;
             as
             stealing
             of
             treasure
             out
             of
             the
             Church
             is
             in
             respect
             of
             simple
             theft
             or
             burglarie
             .
             Testimonies
             
             given
             vpon
             oath
             require
             certaintie
             of
             sence
             or
             experiment
             ;
             and
             tendering
             of
             prayers
             as
             a
             tribute
             or
             honor
             ,
             or
             in
             testification
             of
             our
             religious
             respect
             ,
             requires
             certaintie
             of
             faith
             ,
             that
             the
             partie
             to
             whom
             they
             are
             tendred
             ,
             is
             worthy
             of
             them
             .
          
           
             2.
             
             
               The
               ground
               of
               this
               difference
               betweene
               praying
               to
               living
               men
               ,
               and
               praying
               to
               deceased
               Saints
               ,
               (
               which
               the
               superstitious
               Doctors
               seeke
               to
               conceale
               from
               the
               simple
               )
               may
               very
               well
               be
               gathered
               by
               analogie
               of
               *
               Bellarmines
               resolution
               in
               another
               point
               of
               their
               service
               .
               Promises
               (
               sayth
               he
               )
               
                 religiously
                 made
                 to
                 living
                 members
                 of
                 the
                 Church
                 militant
                 ,
                 are
                 but
                 promises
                 :
                 but
                 so
                 made
                 vnto
                 Saints
                 or
                 members
                 of
                 the
                 Church
                 triumphant
                 ,
                 they
                 are
                 truely
                 and
                 properly
                 vowes
                 .
              
               His
               first
               reason
               is
               ,
               because
               a
               vow
               is
               but
               a
               promise
               vnto
               God
               ,
               and
               our
               promises
               vnto
               Saints
               are
               liker
               our
               promises
               vnto
               God
               than
               vnto
               the
               promises
               ,
               which
               we
               make
               to
               mortall
               men
               .
               For
               ,
               as
               that
               which
               we
               promise
               vnto
               God
               ,
               is
               vnprofitable
               vnto
               him
               ,
               but
               profitable
               vnto
               vs
               ,
               and
               is
               tendered
               onely
               by
               vs
               in
               signe
               of
               honour
               and
               thankfulnesse
               ;
               so
               whatsoever
               we
               promise
               vnto
               Saints
               ,
               it
               cannot
               profit
               them
               but
               our selues
               .
               Their
               happie
               estate
               stands
               in
               need
               of
               nothing
               that
               is
               ours
               ;
               all
               that
               we
               offer
               and
               promise
               them
               ,
               is
               in
               testimony
               of
               the
               honour
               which
               wee
               owe
               them
               ,
               or
               in
               signe
               of
               our
               thankfulnesse
               to
               them
               .
               But
               performance
               of
               our
               promises
               ,
               either
               is
               or
               may
               be
               profitable
               to
               living
               men
               ,
               because
               mortalitie
               stands
               in
               neede
               of
               
                 many
                 things
              
               .
               Secondly
               ,
               the
               Saints
               can
               haue
               no
               title
               to
               our
               vowes
               ,
               
                 Nisi
                 quatenus
                 sunt
                 Dij
                 per
                 participationem
                 ;
                 but
                 in
                 as
                 much
                 as
                 they
                 are
                 Gods
                 by
                 participation
                 .
              
               Now
               we
               know
               the
               Saints
               which
               raigne
               with
               Christ
               to
               be
               
               such
               :
               but
               that
               such
               as
               liue
               with
               vs
               ,
               are
               partakers
               of
               the
               divine
               nature
               ,
               wee
               may
               hope
               well
               ,
               certaine
               wee
               cannot
               be
               .
               Thirdly
               ,
               the
               Saints
               in
               heaven
               are
               
                 happie
                 ,
                 glorious
              
               ,
               the
               sonnes
               of
               God
               ,
               Gods
               by
               participation
               ,
               because
               they
               are
               confirmed
               in
               their
               estate
               ,
               and
               are
               not
               subject
               to
               change
               or
               Apostasie
               ;
               to
               both
               which
               all
               in
               this
               life
               having
               their
               blisse
               and
               glory
               rather
               in
               spe
               than
               in
               re
               ,
               are
               (
               in
               his
               judgement
               )
               
                 still
                 obnoxious
              
               .
            
             From
             these
             resolutions
             wee
             thus
             infer
             .
             If
             promises
             ,
             then
             the
             prayers
             which
             we
             make
             to
             Saints
             ,
             haue
             greater
             affinity
             with
             the
             prayers
             which
             we
             make
             to
             God
             ,
             than
             with
             our
             request
             to
             living
             men
             ,
             that
             they
             would
             pray
             for
             vs.
             To
             speake
             properly
             ,
             we
             pray
             men
             ,
             we
             doe
             not
             vse
             to
             pray
             vnto
             them
             .
             But
             as
             vnto
             God
             ,
             so
             vnto
             Saints
             ,
             men
             of
             the
             
               Romane
               Churches
            
             catechizing
             vse
             to
             pray
             ,
             &
             that
             solemnly
             ,
             because
             they
             hold
             them
             Gods
             by
             participation
             .
             Now
             as
             we
             might
             not
             worship
             our
             redeemer
             
               Cultu
               latriae
               with
               divine
               worship
            
             ,
             vnlesse
             we
             were
             by
             faith
             assured
             that
             he
             were
             truely
             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
             kinde
             of
             worship
             ,
             without
             like
             certaintie
             of
             faith
             ,
             that
             they
             are
             Gods
             by
             participation
             ,
             or
             heires
             of
             glory
             .
             Had
             this
             great
             Clerke
             beene
             mindfull
             ,
             in
             his
             third
             booke
             concerning
             the
             worshipping
             of
             Saints
             ,
             of
             what
             he
             had
             said
             before
             in
             the
             first
             ,
             he
             would
             in
             wisedome
             haue
             concealed
             these
             conclusions
             .
             Or
             if
             he
             had
             in
             the
             first
             booke
             foreseene
             the
             necessitie
             of
             this
             resolution
             concerning
             vows
             ,
             shame
             would
             haue
             made
             him
             disclaime
             the
             practise
             of
             praying
             though
             privately
             vnto
             vncanonized
             Saints
             ,
             whose
             lawfulnesse
             ,
             he
             there
             maintains
             
             by
             the
             same
             plea
             ,
             that
             Sir
             
               Thomas
               More
            
             vsed
             ;
             
               Oramus
               viuentes
               etiamsi
               nesciamus
               esse
               Sanctos
               ,
               cur
               non
               defunctos
               quando
               maiori
               ratione
               confidimus
               esse
               sanctos
               ,
               We
               pray
               living
               men
               to
               pray
               for
               vs
               ,
               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
               doe
               in
               publicke
               Letanies
               and
               sacred
               Service
               ?
            
             Now
             ;
             they
             may
             not
             invocate
             such
             Saints
             in
             publicke
             Liturgies
             ,
             because
             the
             Church
             hath
             forbidden
             it
             ,
             otherwise
             
               Nazianzens
               Prosopopaeia
            
             ,
             in
             his
             Panegyricke
             to
             Basil
             or
             Athanasius
             might
             haue
             beene
             a
             sufficient
             warrant
             to
             haue
             conceived
             a
             publicke
             hymne
             in
             the
             same
             forme
             .
             But
             (
             as
             I
             said
             )
             we
             pray
             living
             men
             to
             pray
             for
             vs
             ,
             as
             we
             are
             readie
             to
             doe
             for
             them
             ;
             we
             pray
             not
             vnto
             them
             ;
             we
             giue
             no
             solemne
             testimony
             of
             their
             sanctitie
             ,
             whose
             sinceritie
             we
             mistrust
             ;
             though
             this
             were
             lesse
             sacrilegious
             and
             dishonourable
             vnto
             God
             ,
             then
             praying
             vnto
             them
             whom
             we
             know
             not
             to
             be
             Saints
             ,
             albeit
             to
             pray
             vnto
             knowne
             Saints
             ,
             were
             no
             sacriledge
             .
             For
             what
             preposterous
             partialitie
             is
             this
             ?
             that
             God
             must
             manifest
             his
             right
             to
             supreme
             honour
             by
             his
             workes
             of
             creation
             and
             providence
             ;
             that
             our
             Saviour
             which
             died
             for
             vs
             ,
             must
             plead
             his
             title
             to
             the
             like
             ,
             by
             miracles
             ,
             whilest
             he
             lived
             ;
             by
             his
             resurrection
             from
             the
             dead
             ,
             and
             glorious
             ascension
             into
             heaven
             :
             and
             yet
             men
             that
             were
             subiect
             to
             the
             same
             passions
             as
             we
             our selues
             are
             ,
             must
             be
             worshipped
             after
             death
             ,
             with
             such
             worship
             as
             is
             more
             like
             to
             the
             honour
             which
             wee
             owe
             to
             God
             ,
             than
             any
             respect
             or
             reverence
             ,
             which
             is
             due
             to
             the
             best
             man
             living
             ;
             and
             all
             this
             without
             any
             evidence
             of
             their
             sanctitie
             ,
             or
             just
             proofe
             of
             their
             right
             vnto
             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
             Iesuite
             will
             take
             the
             defence
             of
             the
             Churches
             practise
             vpon
             him
             .
             For
             reformation
             of
             such
             palpable
             abuses
             as
             no
             distinction
             can
             salue
             ,
             all
             of
             them
             pleade
             a
             necessitie
             of
             having
             Saints
             canoniz●d
             ,
             that
             is
             ,
             of
             having
             their
             supposed
             incorporation
             into
             the
             Church
             triumphant
             authentickly
             published
             ,
             and
             their
             worship
             authorised
             by
             the
             Church
             ,
             whose
             testimony
             may
             ground
             certainty
             of
             faith
             .
             Bellarmine
             tells
             vs
             a
             story
             ,
             out
             of
             Sulpitius
             ,
             of
             one
             that
             was
             worshipped
             for
             a
             Martyr
             ,
             whose
             soule
             notwithstanding
             made
             his
             appearance
             before
             St
             Martin
             ,
             (
             who
             suspected
             the
             service
             as
             vnlawfull
             ,
             because
             not
             warranted
             by
             tradition
             of
             antiquitie
             ,
             )
             and
             ingenuously
             confessed
             that
             it
             was
             the
             danmed
             ghost
             of
             a
             certaine
             robber
             ,
             which
             had
             beene
             sentenced
             to
             violent
             death
             by
             course
             of
             law
             .
             And
             Pope
             Alexander
             the
             third
             checkt
             some
             of
             his
             time
             ,
             (
             nor
             were
             they
             altogether
             without
             blame
             )
             for
             adoring
             one
             as
             an
             holy
             Martyr
             ,
             which
             had
             beene
             slaine
             in
             a
             drunken
             fray
             .
             But
             graunting
             this
             story
             of
             St
             Martin
             to
             be
             true
             ,
             vnlesse
             there
             be
             some
             authentike
             judges
             to
             determine
             ,
             which
             are
             true
             revelations
             ,
             which
             not
             ;
             the
             doctrine
             of
             praying
             to
             Saints
             ,
             being
             indefinitely
             allowed
             ,
             it
             is
             altogether
             as
             likly
             ,
             that
             many
             theeues
             might
             be
             worshipped
             vpon
             false
             or
             pretended
             revelations
             ,
             as
             that
             the
             worship
             of
             one
             theefe
             should
             be
             recald
             by
             revelatiō
             made
             to
             St
             Martin
             .
             Hath
             the
             Pope
             then
             passed
             this
             infallible
             censure
             vpon
             all
             the
             revelations
             that
             haue
             beene
             in
             this
             case
             pretended
             ?
             or
             taken
             other
             order
             to
             secure
             the
             world
             from
             all
             possibility
             of
             imposture
             ?
             If
             he
             haue
             ,
             
             we
             would
             desire
             to
             be
             acquainted
             with
             his
             determinations
             .
             In
             the
             meane
             time
             ,
             we
             will
             enquire
             first
             whether
             the
             disease
             without
             some
             soveraigne
             medicine
             be
             not
             alike
             dangerous
             in
             Rome-Christian
             ,
             as
             it
             was
             in
             Rome-Heathen
             ?
             Secondly
             ,
             whether
             the
             medicine
             pretended
             by
             Rome-Christian
             be
             applyed
             according
             to
             her
             owne
             prescriptions
             ?
             Thirdly
             ,
             whether
             so
             applied
             it
             be
             not
             more
             deadly
             than
             the
             disease
             ?
          
        
         
           
             CHAPTER
             XXXVIII
             .
          
           
             
               Rome-Christian
               as
               vaine
               and
               foolish
               in
               making
               imaginary
               Saints
               ,
               as
               Rome-Heathen
               in
               making
               false
               Gods.
               
            
          
           
             1.
             
             THe
             solemne
             worship
             of
             *
             locall
             Saints
             ,
             did
             either
             first
             begin
             or
             multiplie
             its
             first
             beginnings
             throughout
             these
             parts
             of
             the
             world
             with
             the
             inundation
             of
             Barbarians
             ,
             as
             the
             Reader
             may
             gather
             out
             of
             Gregorie
             of
             Towers
             ,
             and
             Beda
             ,
             &c.
             
             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
             auncient
             Romanes
             ,
             though
             their
             devotion
             were
             clad
             with
             Idolatry
             ,
             as
             bones
             with
             flesh
             ,
             were
             often
             rewarded
             with
             such
             temporall
             blessings
             ,
             as
             God
             in
             justice
             denyed
             to
             other
             Idolaters
             ,
             lesse
             devout
             in
             their
             kinde
             .
             The
             Carthaginians
             might
             haue
             sacrificed
             vnto
             Fortune
             for
             victory
             ,
             or
             vnto
             stormes
             and
             tempests
             in
             their
             distresse
             ,
             with
             worse
             successe
             ,
             than
             some
             Romane
             Generalls
             did
             ,
             because
             their
             respect
             or
             esteeme
             of
             divine
             power
             &
             providence
             indefinitely
             considered
             ,
             was
             not
             so
             good
             .
             
             So
             might
             those
             prayers
             of
             the
             French
             Kings
             tendred
             vnto
             St
             Martin
             ,
             be
             sometimes
             better
             heard
             ,
             than
             the
             prayers
             which
             their
             enemies
             made
             vnto
             their
             Gods.
             All
             this
             notwithstanding
             being
             granted
             ,
             the
             decrees
             of
             solemne
             honour
             to
             their
             Images
             might
             be
             as
             Idolatrous
             as
             Rome-Heathens
             erection
             of
             Temples
             vnto
             fortune
             or
             stormes
             .
             In
             opposition
             to
             Atheisme
             or
             irreligion
             God
             vsually
             accepts
             devotiō
             though
             tainted
             with
             superstition
             .
             And
             vnto
             this
             case
             ,
             I
             will
             reduce
             those
             prayers
             which
             that
             devout
             Virgin
             (
             whose
             chastitie
             *
             Cyprian
             ,
             before
             he
             was
             a
             Saint
             sought
             to
             expugne
             by
             helpe
             of
             magicke
             )
             presented
             to
             the
             Virgin
             Marie
             in
             extremitie
             of
             conflict
             with
             foule
             lustes
             .
             That
             prayers
             thus
             made
             ,
             out
             of
             ignorance
             ,
             whether
             to
             Saints
             or
             false
             Gods
             ,
             haue
             sometimes
             found
             successe
             ,
             is
             to
             be
             ascribed
             to
             the
             abundant
             mercie
             of
             the
             true
             God
             :
             to
             continue
             the
             like
             practises
             ,
             vpon
             these
             experiments
             ,
             is
             the
             fruit
             of
             mans
             superstitious
             impietie
             ,
             and
             hath
             beene
             the
             mother
             or
             nurse
             of
             much
             Idolatrie
             .
          
           
             2.
             
             As
             Fortune
             vpon
             experiments
             of
             good
             successe
             in
             doing
             her
             service
             had
             more
             Temples
             in
             Rome
             than
             any
             other
             God
             or
             Goddesse
             :
             so
             the
             blessed
             Virgin
             vpon
             such
             relations
             as
             this
             of
             Nazianzene
             concerning
             the
             forementioned
             
             maid
             ,
             hath
             beene
             presented
             with
             more
             
               Ave
               Maries
            
             by
             maides
             and
             women
             (
             and
             that
             with
             better
             devotion
             )
             than
             God
             with
             
               Pater
               nosters
            
             .
             Though
             the
             lawfull
             honor
             which
             was
             given
             to
             her
             redounded
             to
             Gods
             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
             honoring
             her
             as
             a
             Goddesse
             ,
             or
             a
             compeere
             of
             God
             ;
             and
             her
             dishonour
             
             is
             by
             their
             owne
             confession
             Gods
             dishonour
             .
             But
             as
             to
             pray
             to
             her
             ,
             sutes
             best
             with
             womens
             desires
             ;
             so
             other
             perplexities
             or
             conditions
             of
             life
             had
             peculiar
             Saints
             ,
             to
             symbolize
             with
             them
             ;
             whose
             respect
             vpon
             particular
             occasions
             or
             exigences
             ,
             will
             (
             from
             the
             temptation
             before
             mentioned
             )
             be
             much
             greater
             than
             Gods
             ,
             if
             their
             invocations
             may
             be
             permitted
             .
             From
             this
             opportunitie
             did
             the
             multitude
             of
             Rome-Christians
             locall
             Saints
             exceed
             the
             number
             of
             Rome-Heathens
             topicke
             Gods.
             Thus
             as
             Rome-Heathen
             had
             a
             Goddesse
             for
             corne
             before
             it
             was
             sprouted
             ,
             another
             for
             it
             after
             it
             was
             come
             vp
             ,
             a
             third
             for
             the
             straw
             ,
             a
             fourth
             for
             the
             knot
             ,
             and
             a
             fifth
             for
             the
             eare
             ;
             so
             hath
             Rome-Christian
             one
             Saint
             for
             this
             part
             of
             mans
             body
             ,
             another
             for
             that
             ;
             one
             for
             the
             pestilence
             ,
             another
             for
             fevers
             ,
             one
             for
             tooth-ach
             ,
             another
             for
             paine
             in
             the
             side
             ,
             &c.
             
             And
             would
             not
             men
             ,
             women
             ,
             or
             children
             ,
             deeply
             affected
             with
             these
             bodily
             grievances
             ,
             pray
             as
             heartily
             and
             vow
             as
             devoutly
             to
             their
             supposed
             patrones
             as
             vnto
             Christ
             ?
             It
             is
             vsuall
             with
             merry
             companions
             ,
             when
             they
             heare
             gamesters
             pray
             for
             good
             lucke
             ,
             to
             say
             ;
             God
             was
             never
             good
             player
             at
             cards
             and
             dice.
             Every
             man
             in
             sence
             of
             extreame
             paine
             ,
             would
             be
             as
             readie
             to
             say
             ;
             Christ
             I
             know
             is
             a
             good
             man
             ,
             and
             hath
             experience
             of
             all
             infirmities
             ,
             but
             we
             never
             reade
             that
             he
             was
             so
             much
             troubled
             with
             the
             tooth-ach
             ,
             as
             S.
             Apollonia
             hath
             beene
             ,
             or
             with
             the
             side-ach
             ,
             as
             S.
             Roccha
             .
             Hath
             not
             S.
             Sebastian
             vpon
             these
             motiues
             berest
             him
             of
             his
             titles
             for
             his
             cure
             of
             pestilence
             ?
             An
             heathen
             that
             should
             read
             Gods
             attributes
             of
             wounding
             and
             
               making
               whole
            
             ,
             or
             Christs
             miraculous
             cures
             of
             all
             diseases
             ,
             albeit
             he
             neither
             beleeved
             one
             or
             other
             ,
             would
             vndoubtedly
             beleeue
             ,
             that
             
             the
             hymnes
             which
             haue
             beene
             sung
             vnto
             S.
             Sebastian
             ,
             had
             beene
             consecrated
             to
             the
             Christians
             God
             and
             Redeemer
             ;
             or
             they
             might
             well
             thinke
             that
             to
             avoyd
             the
             censure
             of
             Paganisme
             ,
             the
             Papists
             did
             honour
             their
             Aesculapius
             vnder
             another
             name
             ;
             or
             that
             out
             of
             envie
             to
             his
             vniversall
             skill
             in
             curing
             diseases
             ,
             this
             Empyricke
             had
             beene
             set
             vp
             to
             eclipse
             his
             fame
             and
             robbe
             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
               defende
               :
            
             
               Opem
               nobis
               hanc
               impende
            
             
               Contra
               morbi
               stimulos
               .
            
          
           
             
               Thou
               who
               art
               a
               God
               so
               deare
               ,
            
             
               And
               in
               light
               exceeding
               cleare
               ,
            
             
               Health
               vnto
               thy
               people
               bring
               ,
            
             
               Vs
               from
               pestilence
               defend
               :
            
             
               Ayde
               vnto
               thy
               people
               send
               ,
            
             
               '
               Gainst
               diseases
               that
               them
               sting
               .
            
          
           
             3.
             
             Experiments
             registred
             in
             the
             Records
             of
             Antiquitie
             pretended
             against
             vs
             ,
             will
             confirme
             our
             observation
             ,
             that
             as
             Conquerors
             vsually
             change
             the
             names
             of
             Townes
             and
             titles
             of
             Regiments
             ,
             with
             whose
             emoluments
             or
             reall
             titles
             they
             grace
             their
             followers
             :
             so
             the
             *
             professors
             of
             Christianitie
             having
             expelled
             the
             
             profession
             of
             Paganisme
             ,
             before
             their
             hearts
             were
             thoroughly
             clensed
             from
             the
             reliques
             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
             vnto
             it
             ,
             alienated
             by
             Rome-Christian
             to
             all
             Saints
             ,
             whose
             service
             (
             by
             aequivalency
             )
             is
             celebrated
             as
             superstitiously
             by
             
               Rome
               Christian
            
             vpon
             the
             day
             which
             wee
             solemnize
             in
             the
             memory
             of
             all
             true
             Saints
             deceased
             .
             The
             lake
             in
             Cyrene
             ,
             which
             had
             beene
             Pallas
             her
             joynture
             and
             bare
             her
             name
             ,
             was
             in
             S.
             Augustines
             time
             bequeathed
             to
             S.
             Marie
             ,
             and
             instead
             of
             
               Tritonidis
               Palus
            
             ,
             named
             
               Mariae
               Palus
            
             ,
             that
             is
             ,
             of
             Pallas
             her
             lake
             ,
             made
             our
             Ladies
             lake
             .
             Civill
             modestie
             would
             not
             suffer
             latter
             ages
             to
             make
             the
             blessed
             Virgin
             Patronesse
             of
             Wantons
             ;
             therefore
             was
             this
             part
             of
             Venus
             honourable
             office
             ,
             bestowed
             on
             
               Marie
               Magdalene
            
             ,
             
             and
             on
             one
             Afra
             ;
             but
             Venus
             regencie
             over
             the
             Sea
             fell
             to
             S.
             Maries
             lot
             vpon
             as
             little
             ground
             ,
             I
             suppose
             ,
             as
             the
             Heathens
             had
             to
             entitle
             Venus
             to
             it
             .
             
               
                 a
                 Venus
                 orta
                 mari
                 mare
                 praestat
                 eunti
              
               
                 —
                 Tranquillum
                 .
              
            
             Venus
             (
             as
             thought
             the
             Heathens
             )
             tooke
             nature
             and
             substance
             from
             the
             froth
             of
             the
             Sea
             ,
             and
             the
             blessed
             Virgins
             name
             imports
             as
             much
             as
             a
             Sea
             or
             
               multitude
               of
               waters
            
             ;
             and
             is
             enstyled
             in
             their
             Liturgies
             *
             
               Stella
               maris
            
             .
             This
             will-worship
             begunne
             vpon
             these
             motiues
             ,
             did
             multiplie
             Gods
             by
             subdivisions
             (
             occasioned
             from
             the
             diversity
             of
             sexes
             or
             other
             references
             )
             in
             as
             prodigious
             sort
             as
             the
             Heathens
             had
             done
             .
             If
             the
             good-man
             pray
             
             to
             Pelagius
             for
             the
             welfare
             of
             his
             Oxen
             ,
             the
             good-wife
             would
             pray
             to
             S.
             Bride
             for
             the
             welfare
             of
             her
             Kine
             .
             S.
             Anthonies
             extraordinary
             and
             tender
             care
             over
             swine
             ,
             could
             not
             content
             them
             without
             another
             peculiar
             &
             more
             immediate
             president
             of
             Sowes
             .
             Their
             shamelesse
             and
             sottish
             vanitie
             in
             this
             kinde
             ,
             is
             prosecuted
             at
             large
             by
             others
             ;
             the
             Reader
             ,
             if
             it
             be
             worth
             his
             contemplation
             ,
             may
             view
             it
             with
             lesse
             paines
             than
             I
             can
             draw
             the
             Mappe
             or
             survey
             of
             it
             .
             Amongst
             others
             it
             is
             wittily
             set
             downe
             by
             the
             famous
             *
             Knight
             of
             the
             Mount
             or
             Lyon
             King
             at
             Armes
             ,
             who
             for
             conclusion
             challengeth
             the
             Heralds
             of
             will-worship
             to
             blazon
             the
             difference
             ,
             if
             any
             there
             were
             ,
             betweene
             Heathenish
             and
             Romish
             Idolatrie
             .
             He
             though
             as
             well
             skill'd
             as
             any
             of
             his
             time
             in
             titles
             of
             honour
             ,
             could
             discry
             no
             difference
             betweene
             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
               ,
               &c.
               
               Rome-Christian
            
             clothed
             imaginary
             Saints
             with
             formed
             names
             ,
             fitted
             of
             purpose
             to
             their
             humors
             which
             were
             to
             worship
             them
             ,
             lest
             their
             marchandise
             should
             want
             chapmen
             .
             For
             humorous
             affection
             is
             alwayes
             charitable
             to
             beleeue
             that
             hath
             reall
             existence
             ,
             whose
             imagination
             is
             pleasant
             .
             It
             would
             be
             hard
             for
             any
             Legendary
             to
             produce
             the
             warrant
             of
             any
             Writer
             sacred
             or
             ecclesiasticke
             ,
             why
             Vrbanus
             should
             be
             reputed
             a
             Saint
             .
             Horace
             ,
             I
             thinke
             ,
             is
             the
             most
             canonicall
             Author
             he
             can
             alledge
             ,
             
               Faecundicalices
               quem
               non
               fecere
               disertum
            
             ?
             Pleasant
             companions
             were
             to
             haue
             a
             patrone
             as
             well
             as
             others
             ,
             and
             none
             so
             fit
             for
             them
             as
             Vrbanus
             .
             As
             a
             coate
             given
             by
             the
             Herald
             makes
             a
             clowne
             
             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
             beene
             killed
             in
             a
             drunken
             fray
             ,
             and
             taken
             for
             a
             Martyr
             of
             his
             followers
             .
             But
             out
             of
             question
             some
             good
             fellowes
             in
             meere
             merriment
             set
             vp
             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
             reall
             ancestors
             ,
             but
             had
             names
             from
             the
             matters
             ,
             whereof
             they
             are
             supposed
             presidents
             ,
             as
             mammon
             in
             the
             Syriack
             and
             Plutus
             in
             Greeke
             .
             In
             mindes
             once
             wrought
             to
             this
             effeminate
             levitie
             and
             credulitie
             ,
             the
             very
             sight
             of
             emblematicall
             or
             hierogliphicall
             devices
             would
             make
             impression
             of
             reall
             Saintships
             .
             Vnto
             this
             topicke
             we
             may
             refer
             the
             raising
             of
             S.
             Christopher
             or
             mounting
             of
             S.
             George
             .
             Both
             in
             some
             Countries
             had
             beene
             adored
             as
             Gods
             ,
             though
             but
             men
             of
             the
             Painters
             or
             Heralds
             making
             .
             That
             most
             naturall
             branch
             of
             superstition
             which
             had
             spread
             it selfe
             ,
             like
             the
             Vine
             amongst
             the
             Heathens
             (
             exemplified
             heretofore
             in
             Balak
             )
             did
             recover
             sappe
             and
             leafe
             againe
             in
             greater
             quantitie
             in
             the
             
               Romane
               Church
            
             .
             The
             prayers
             which
             the
             blessed
             Virgin
             either
             could
             not
             heare
             ,
             or
             would
             not
             graunt
             at
             Winchester
             ,
             were
             so
             effectually
             heard
             at
             Walshingham
             or
             Loretto
             ,
             that
             the
             Ladie
             of
             
               Winchester
               ,
               Walsingham
            
             and
             Loretto
             did
             in
             vulgar
             esteeme
             ,
             differ
             as
             much
             in
             person
             as
             these
             Townes
             did
             in
             place
             ,
             and
             were
             conceipted
             to
             emulate
             each
             other
             no
             lesse
             ,
             than
             as
             if
             they
             had
             beene
             Ladies
             of
             diverse
             families
             in
             the
             Princes
             Court.
             
          
           
             5.
             
             This
             leaven
             of
             Gentilisme
             ,
             which
             had
             thus
             diffused
             
             it selfe
             through
             the
             
               Romish
               Masse
            
             ,
             or
             the
             
               Romish
               Churches
            
             pretended
             service
             of
             God
             ,
             and
             thus
             shared
             his
             heavenly
             regiment
             amongst
             the
             Saints
             ;
             (
             as
             Conquerors
             doe
             the
             Lands
             which
             they
             conquer
             ,
             among
             their
             followers
             )
             making
             them
             not
             proprietaries
             onely
             ,
             but
             in
             a
             sort
             absolute
             Princes
             within
             their
             Territories
             ,
             and
             God
             onely
             a
             titulary
             Monarch
             of
             the
             whole
             or
             proprietary
             in
             some
             principall
             parts
             ;
             after
             it
             had
             thus
             wrought
             downeward
             did
             in
             the
             issue
             reflect
             vpward
             .
             The
             intellectuall
             conceipt
             of
             Gods
             proper
             attributes
             ,
             their
             prayers
             immediately
             directed
             to
             the
             Trinitie
             ,
             to
             the
             Godhead
             or
             Christ
             ,
             were
             tainted
             with
             a
             spice
             of
             that
             sorcery
             or
             vaine
             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
             foure
             or
             fiue
             Letanies
             ,
             which
             the
             Church
             of
             Ravenna
             had
             in
             S.
             Gregories
             time
             (
             but
             more
             corrupted
             since
             )
             all
             now
             abrogated
             ,
             not
             for
             any
             superstition
             but
             for
             conformitie
             to
             the
             
               Romane
               Church
            
             ,
             this
             here
             following
             was
             doubtlesse
             the
             best
             ;
             because
             the
             writer
             of
             that
             Historie
             would
             not
             haue
             the
             patterne
             lost
             ,
             and
             the
             beginning
             is
             good
             ,
             but
             all
             the
             rest
             nought
             .
             
               
                 Creator
                 mundi
                 Deus
                 ,
                 miserere
                 nostri
                 .
                 
              
               
                 Pater
                 de
                 Coelis
                 Deus
                 ,
                 miserere
                 nostri
                 .
              
               
                 Fili
                 Redemptor
                 mundi
                 Deus
                 ,
                 mis
                 :
                 no
                 :
              
               
                 Spiritus
                 sancte
                 Deus
                 ,
                 mis
                 :
                 no
                 :
              
               
                 Trinus
                 &
                 vnus
                 Deus
                 ,
                 mis
                 :
                 no
                 :
              
               
                 Rex
                 regum
                 mis
                 :
                 no
                 :
              
               
                 Rex
                 exercituum
                 mis
                 :
                 no
                 :
              
               
               
                 Archangelorum
                 aeternitas
                 mis
                 :
                 no
                 :
              
               
                 Bonitas
                 Patriarcharum
                 mis
                 :
                 no
                 :
              
               
                 Charitas
                 sacer
                 dotum
                 mis
                 :
                 no
                 :
              
               
                 Diuitiae
                 Prophetarum
                 mis
                 :
                 no
                 :
              
               
                 Electio
                 Apostolorum
                 mis
                 :
                 no
                 :
              
               
                 Fides
                 Martyrum
                 mis
                 :
                 no
                 :
              
               
                 Gloria
                 Confessorum
                 mis
                 :
                 no
                 :
              
               
                 Haereditas
                 Levitarum
                 mis
                 :
                 no
                 :
              
               
                 Iuste
                 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
             vniversall
             conclusion
             made
             vp
             out
             of
             the
             induction
             of
             particulars
             ,
             
               
                 Omnes
                 Sanctae
                 virgines
                 Dei
                 interced
                 :
              
               
                 Omnes
                 sancti
                 &
                 sanctae
                 deae
                 interced
                 :
              
            
             
             They
             returne
             againe
             to
             Christ
             and
             ranke
             his
             attributes
             in
             a
             short
             rime
             :
             
               
                 Christe
                 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
                 cruce
                 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
             reade
             these
             and
             other
             Letanies
             vsed
             by
             the
             
               Romish
               Church
            
             ,
             I
             cannot
             but
             congratulate
             the
             wisedome
             and
             moderation
             of
             the
             Church
             wherein
             I
             was
             borne
             and
             baptized
             ;
             which
             hath
             so
             well
             extracted
             the
             spirit
             of
             primitiue
             devotion
             from
             the
             grossenesse
             of
             later
             and
             declining
             ages
             superstition
             .
             These
             admitted
             new
             Mediators
             into
             their
             Liturgies
             ,
             with
             as
             great
             facilitie
             ,
             as
             our
             corporations
             doe
             strangers
             ,
             (
             whom
             they
             would
             haue
             graced
             )
             into
             their
             fraternities
             ,
             or
             as
             Vniversities
             doe
             Students
             into
             their
             Registers
             .
             Gregorie
             the
             Great
             had
             crept
             into
             this
             Letanie
             of
             Ravenna
             ,
             (
             as
             mine
             Author
             thinkes
             )
             after
             his
             death
             ,
             but
             it
             seemes
             they
             had
             allotted
             him
             his
             place
             whilest
             he
             lived
             ;
             otherwise
             
             they
             might
             ,
             without
             offence
             vnto
             posteritie
             ,
             haue
             set
             him
             below
             S.
             Hierom
             and
             S.
             Augustin
             .
             Our
             Letanie
             ,
             as
             it
             admits
             no
             compeers
             with
             Christ
             ,
             no
             secundary
             Mediators
             or
             Intercessors
             ;
             so
             it
             vseth
             no
             interpellations
             of
             him
             or
             any
             person
             in
             the
             Trinitie
             ,
             but
             such
             as
             well
             becomes
             the
             sinceritie
             and
             gravitie
             of
             orthodoxall
             devotion
             .
             Howbeit
             ,
             the
             next
             point
             I
             am
             to
             prosecute
             ,
             is
             the
             ill
             successe
             ,
             which
             the
             
               Romish
               Churches
            
             intended
             reformation
             of
             abuses
             in
             praying
             to
             Saints
             hath
             found
             ,
             not
             the
             good
             successe
             of
             our
             own
             :
             of
             which
             in
             this
             place
             I
             haue
             no
             more
             to
             say
             ,
             saue
             onely
             ;
             The
             Lord
             of
             his
             mercy
             grant
             ,
             that
             we
             may
             be
             as
             well
             inwardly
             as
             outwardly
             conformable
             to
             the
             good
             orders
             which
             our
             religious
             Auncestors
             haue
             prescribed
             .
          
        
         
           
             CHAPTER
             .
             XXXIX
             .
          
           
             
               That
               the
               medicine
               pretended
               by
               Rome-Christian
               for
               curing
               the
               former
               disease
               ,
               did
               rather
               increase
               than
               asswage
               it
               .
            
          
           
             1.
             
             AS
             ordinary
             Bishops
             haue
             their
             distinct
             diocesse
             without
             which
             their
             pastorall
             staues
             cannot
             reach
             :
             so
             some
             Saints
             were
             particularly
             honoured
             in
             this
             or
             that
             Province
             ,
             not
             in
             others
             .
             Every
             Bishop
             ,
             by
             custome
             more
             auncient
             than
             the
             Romish
             Religion
             which
             now
             is
             ,
             might
             haue
             enjoyned
             his
             flocke
             to
             do
             homage
             vnto
             Saints
             of
             his
             owne
             erection
             ;
             though
             to
             binde
             the
             whole
             Church
             vnto
             the
             service
             of
             any
             hath
             beene
             an
             act
             of
             oecumenicall
             jurisdiction
             ,
             ever
             since
             this
             custome
             came
             vp
             .
             But
             to
             permit
             the
             same
             libertie
             to
             every
             
             Bishop
             within
             his
             Diocesse
             ,
             which
             the
             Pope
             challengeth
             over
             the
             whole
             world
             ,
             seemed
             too
             much
             vnto
             later
             Popes
             .
             For
             Alexander
             the
             third
             and
             Innocent
             the
             third
             ,
             seeing
             the
             abuses
             which
             grew
             by
             this
             licentiousnesse
             ,
             made
             a
             restraint
             that
             none
             after
             their
             times
             ,
             should
             be
             enrolled
             in
             the
             Catalogue
             of
             Saints
             or
             worshipped
             ,
             though
             in
             some
             particular
             Country
             or
             Province
             onely
             ,
             without
             the
             approbation
             of
             their
             successors
             .
             So
             approved
             ,
             it
             was
             a
             point
             of
             sacriledge
             to
             deny
             them
             solemn
             worship
             ,
             or
             doubt
             of
             their
             admission
             into
             the
             Church
             triumphant
             .
             To
             invest
             the
             soules
             of
             men
             deceased
             with
             robes
             of
             glory
             ,
             is
             by
             this
             reckoning
             but
             an
             exercise
             of
             the
             same
             authoritie
             ,
             which
             giues
             Bishops
             their
             palls
             :
             we
             will
             suppose
             so
             .
             But
             did
             
               Basil
               ,
               Ambrose
               ,
               Hierom
               ,
               Austin
               ,
               Gregorie
            
             the
             Great
             ,
             or
             others
             adored
             for
             Saints
             by
             the
             Catholicke
             Church
             Romane
             ,
             attaine
             to
             this
             dignitie
             by
             any
             Popes
             donation
             ?
             Were
             they
             as
             solemnly
             canonized
             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
             Popes
             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
             Papall
             testimony
             ?
             Rather
             to
             affirme
             this
             were
             to
             deny
             the
             Popes
             Supremacy
             :
             a
             point
             of
             greater
             danger
             in
             Rome
             ,
             than
             to
             say
             in
             England
             any
             could
             be
             made
             Dukes
             or
             Earles
             without
             the
             Kings
             Maiesties
             consent
             or
             approbation
             .
             How
             then
             came
             these
             reverend
             Fathers
             by
             such
             honour
             ,
             as
             hath
             bin
             done
             vnto
             them
             for
             many
             hundreth
             yeares
             by
             the
             vniversall
             Church
             ?
             More
             by
             custome
             than
             by
             
             expresse
             law
             or
             solemne
             warrant
             .
             *
             Bellarmine
             out
             of
             
               Aquinas
               ,
               prima
               secundae
               quaest
            
             .
             97.
             
             Articulo
             3.
             giues
             vs
             to
             vnderstand
             ,
             that
             as
             customes
             in
             other
             cases
             haue
             the
             force
             of
             lawes
             ,
             from
             the
             tacite
             consent
             of
             the
             Prince
             (
             without
             which
             they
             haue
             no
             force
             at
             all
             ;
             but
             rather
             antiquitie
             of
             errour
             and
             continuance
             of
             corruption
             :
             )
             so
             the
             worship
             of
             Saints
             though
             brought
             in
             by
             the
             generall
             custome
             of
             particular
             Churches
             ,
             
               hath
               iust
               force
               and
               authoritie
               either
               from
               the
               expresse
               or
               racite
               approbation
               of
               the
               Pope
               .
            
             He
             is
             the
             sole
             spirituall
             Monarch
             *
             .
             I
             haue
             often
             read
             it
             (
             though
             I
             never
             beleeved
             it
             ,
             )
             that
             the
             visible
             head
             of
             the
             Church
             speaking
             
               ex
               cathedrâ
            
             ,
             cannot
             erre
             in
             matters
             of
             faith
             :
             but
             I
             never
             suspected
             it
             had
             beene
             any
             where
             written
             what
             now
             I
             read
             in
             Bellarmine
             ,
             that
             the
             bodie
             of
             the
             Church
             cannot
             erre
             in
             matters
             of
             fact
             ,
             made
             publicke
             onely
             by
             example
             and
             custome
             ,
             (
             whose
             originall
             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
             beleeue
             his
             Holinesse
             to
             be
             such
             an
             omnipotent
             God
             ,
             as
             can
             make
             all
             them
             Saints
             whom
             the
             people
             throughout
             most
             Churches
             haue
             made
             choice
             of
             for
             their
             Patrons
             .
             Such
             abuses
             as
             bad
             custome
             had
             brought
             into
             some
             places
             about
             the
             time
             of
             Alexander
             the
             third
             ,
             might
             ,
             for
             ought
             we
             know
             ,
             haue
             overspread
             many
             Churches
             in
             times
             before
             .
          
           
             2.
             
             But
             if
             the
             Popes
             approbation
             be
             sufficient
             to
             warrant
             the
             publicke
             adoration
             of
             Saints
             ,
             Alexander
             the
             third
             was
             two
             wayes
             too
             blame
             .
             
               First
               ,
               in
               seeking
               to
               reforme
               the
               abuses
               or
               bad
               customes
               of
               most
               particular
               Churches
               ;
               seeing
               these
               by
               his
               connivence
               
               would
               haue
               beene
               no
               abuses
               ,
               or
               by
               his
               approbation
               lawfull
               services
               .
               Secondly
               ,
               in
               so
               applying
               his
               medicine
               as
               there
               was
               no
               likelihood
               but
               it
               should
               rather
               exasperate
               ,
               than
               asswage
               the
               present
               disease
               or
               prevent
               future
               contagion
               .
            
             For
             how
             far
             did
             he
             restraine
             the
             people
             from
             wonted
             superstition
             ?
             Did
             he
             prohibite
             all
             men
             to
             present
             their
             devotions
             vpon
             their
             knees
             ,
             or
             to
             vow
             pilgrimages
             to
             any
             that
             were
             not
             canonized
             by
             him
             or
             his
             Successors
             ?
             No
             ;
             in
             that
             the
             words
             of
             the
             Decree
             expresly
             forbid
             all
             publike
             worship
             of
             Saints
             not
             canonized
             ;
             the
             Interpretors
             gather
             ,
             it
             was
             his
             purpose
             to
             allow
             them
             private
             worship
             .
             They
             may
             yet
             haue
             houshold
             Saints
             of
             their
             owne
             choosing
             ,
             to
             whom
             they
             may
             tender
             all
             the
             points
             of
             religious
             obsequies
             hitherto
             mentioned
             ,
             not
             in
             secret
             onely
             ,
             but
             as
             many
             looking
             on
             as
             lift
             ,
             so
             it
             be
             not
             in
             the
             open
             Church
             or
             in
             solemne
             service
             .
             For
             publicke
             worship
             ,
             (
             such
             as
             in
             that
             Decree
             is
             onely
             forbidden
             )
             is
             not
             opposed
             to
             secret
             or
             private
             worship
             ,
             where
             none
             besides
             God
             and
             good
             friends
             be
             present
             .
             The
             prohibition
             of
             it
             ,
             vnlesse
             the
             penaltie
             be
             great
             ,
             and
             the
             enquirie
             strict
             ,
             licenceth
             any
             worship
             ,
             that
             is
             not
             tendred
             in
             the
             name
             ,
             &
             as
             the
             institution
             of
             the
             whole
             Church
             .
             Now
             ,
             as
             Printers
             sometimes
             gaine
             more
             by
             forbidden
             bookes
             ,
             then
             by
             such
             as
             are
             authorized
             for
             publicke
             sale
             :
             so
             hath
             the
             divell
             found
             opportunitie
             to
             enlarge
             his
             service
             ,
             by
             this
             vnseasonable
             restraint
             of
             it
             .
             The
             vniversall
             prohibition
             to
             worship
             any
             for
             Saints
             in
             publicke
             Liturgies
             that
             were
             not
             canonized
             ,
             hath
             ,
             by
             a
             kinde
             of
             Antiperistasis
             ,
             intended
             the
             peoples
             superstitious
             bent
             to
             worship
             more
             private
             Saints
             than
             otherwise
             would
             haue
             beene
             thought
             on
             ,
             with
             
             greater
             devotion
             in
             their
             chambers
             or
             private
             chappells
             ,
             than
             if
             their
             open
             service
             had
             beene
             authorized
             in
             Churches
             .
             A
             man
             may
             take
             a
             deadly
             surfeit
             as
             well
             at
             home
             as
             at
             a
             publicke
             feast
             ;
             and
             spirituall
             surfeiting
             or
             drunkennesse
             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
             owne
             Table
             or
             amongst
             his
             companions
             in
             private
             meetings
             .
          
           
             3.
             
             This
             our
             judgement
             (
             by
             these
             Analogies
             )
             vpon
             Pope
             Alexanders
             successe-lesse
             medicine
             ,
             wants
             not
             approved
             experiments
             .
             For
             the
             intollerable
             abuse
             of
             submissiue
             servitude
             to
             a
             numberlesse
             rout
             of
             base
             &
             obscure
             private
             Saints
             ,
             was
             never
             greater
             ,
             never
             more
             rise
             than
             in
             the
             ages
             betweene
             the
             reformation
             pretended
             by
             Pope
             Alexander
             ,
             and
             Luther
             .
             And
             (
             it
             seemes
             )
             the
             *
             
               Trent
               Councell
            
             was
             partly
             of
             this
             minde
             ,
             in
             that
             to
             Bishops
             within
             their
             Diocesses
             ,
             it
             leaues
             more
             authoritie
             in
             judging
             of
             miracles
             ,
             in
             admission
             of
             new
             reliques
             ,
             in
             setting
             vp
             new
             fashioned
             images
             ,
             than
             the
             former
             decree
             (
             by
             Bellarmines
             interpretation
             )
             did
             .
             Yet
             if
             any
             doubtfull
             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
             provinciall
             Synode
             ,
             before
             the
             Bishop
             of
             the
             Diocesse
             take
             vpon
             him
             precisely
             to
             determine
             one
             way
             or
             other
             ;
             alwayes
             provided
             that
             no
             novelties
             or
             rites
             ,
             before
             vnusuall
             in
             the
             Church
             be
             established
             before
             they
             know
             his
             Holines
             pleasure
             .
          
        
         
           
           
             CHAPTER
             XL.
             
          
           
             
               That
               the
               medicine
               on
               which
               the
               present
               Romish
               Church
               doth
               now
               relie
               is
               worse
               than
               the
               disease
               it selfe
               .
               That
               they
               make
               the
               Pope
               a
               greater
               God
               than
               the
               Heathen
               did
               any
               other
               God
               besides
               Iupiter
               .
            
          
           
             1.
             
             FRom
             this
             positiue
             decree
             we
             may
             infer
             ,
             that
             not
             all
             their
             private
             doctors
             onely
             ,
             as
             Valentian
             and
             Bellarmine
             in
             the
             name
             of
             the
             rest
             avouch
             ,
             but
             their
             whole
             Church
             representatiue
             ,
             the
             Councell
             and
             Pope
             ,
             joyntly
             agree
             in
             this
             conclusion
             ,
             
               Whatsoever
               religious
               rite
               or
               forme
               of
               worship
               is
               once
               approued
               by
               the
               Pope
               (
               thus
               consulted
               )
               may
               not
               be
               suspected
               of
               superstitiō
               ,
               &c.
               
            
             And
             when
             the
             Councell
             professeth
             their
             desire
             ,
             that
             all
             superstition
             may
             be
             abandoned
             in
             the
             inuocation
             of
             Saints
             ,
             the
             adoration
             of
             reliques
             ,
             or
             
               worshipping
               of
               images
            
             ;
             their
             meaning
             was
             ,
             as
             if
             they
             had
             prayed
             that
             the
             Pope
             would
             approoue
             of
             whatsoever
             the
             people
             should
             publickly
             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
             vniversall
             Church
             in
             publicke
             and
             solemne
             Liturgies
             ;
             so
             that
             to
             worship
             such
             ,
             is
             now
             more
             necessary
             than
             it
             was
             before
             .
          
           
             2.
             
             Never
             had
             the
             infernall
             powers
             ,
             since
             their
             fall
             ,
             so
             just
             occasion
             given
             them
             by
             any
             creatures
             ,
             of
             insultation
             and
             triumph
             at
             the
             wonderfull
             successe
             of
             their
             policies
             ,
             as
             by
             these
             latter
             Romanists
             ;
             who
             as
             well
             by
             
             Apologizing
             for
             their
             superstition
             towards
             the
             dead
             (
             whereof
             others
             haue
             chalenged
             them
             ,
             )
             as
             by
             seeking
             to
             reforme
             some
             grosse
             abuses
             whereof
             themselues
             were
             ashamed
             ,
             haue
             beene
             fetcht
             over
             to
             commit
             more
             detestable
             and
             more
             blasphemous
             idolatry
             with
             living
             men
             ,
             than
             any
             Heathen
             ever
             did
             with
             their
             deceased
             Heroicks
             ,
             with
             their
             false
             Gods
             ,
             or
             true
             devills
             .
             Such
             as
             worshipped
             those
             beastly
             Romane
             Emperours
             ,
             whom
             their
             Successors
             consecrated
             ,
             were
             not
             bound
             to
             beleeue
             ,
             nor
             could
             their
             Successors
             perswade
             themselues
             ,
             that
             the
             Senate
             could
             not
             erre
             ,
             or
             doe
             amisse
             in
             decreeing
             divine
             honour
             to
             them
             .
             That
             people
             not
             knowing
             what
             faith
             meant
             ,
             did
             onely
             as
             their
             chiefe
             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
             doe
             well
             or
             amisse
             in
             canonizing
             men
             after
             death
             ,
             whom
             he
             knew
             not
             living
             ;
             is
             held
             a
             point
             of
             heresie
             or
             infidelitie
             .
             His
             absolute
             infallibilitie
             as
             well
             in
             declaring
             who
             are
             Saints
             ,
             as
             in
             determining
             what
             honour
             is
             due
             vnto
             them
             ,
             is
             prest
             vpon
             vs
             as
             a
             Maxime
             of
             faith
             .
             And
             is
             not
             this
             to
             worship
             him
             with
             divine
             honour
             ?
             That
             conceipt
             which
             the
             old
             Romanes
             had
             of
             their
             consecrated
             Emperours
             ,
             came
             as
             farre
             short
             of
             this
             divine
             excellency
             ,
             which
             Papists
             imagine
             in
             the
             Pope
             ,
             as
             the
             Iewes
             opinion
             of
             their
             Messias
             whom
             they
             expected
             should
             be
             a
             King
             ,
             doth
             of
             that
             esteeme
             which
             true
             Christians
             make
             of
             Christ
             ,
             whom
             they
             adore
             as
             God.
             The
             superstitious
             knowledge
             ,
             or
             rather
             the
             practicall
             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
             lye
             for
             saying
             the
             
               Romish
               Church
            
             ascribes
             a
             divine
             power
             to
             Saints
             in
             knowing
             mens
             thoughts
             .
             I
             aske
             them
             ,
             not
             knowing
             our
             thoughts
             ,
             how
             can
             they
             know
             our
             petitions
             ?
             No
             Catholique
             (
             saith
             he
             )
             did
             ever
             teach
             ,
             that
             they
             know
             our
             prayers
             as
             they
             are
             cōceived
             in
             our
             minds
             ,
             but
             as
             they
             are
             in
             God
             ,
             who
             reveales
             them
             to
             his
             Saints
             and
             Angels
             .
             He
             would
             not
             thus
             fiercely
             avert
             the
             imputation
             of
             the
             Antecedent
             ,
             vnlesse
             he
             knew
             the
             inference
             to
             be
             legall
             and
             vnavoydable
             .
             To
             pray
             then
             to
             Saints
             ,
             out
             of
             presumed
             beliefe
             that
             they
             know
             the
             secrets
             of
             our
             hearts
             ,
             were
             by
             his
             confession
             to
             ascribe
             a
             divinitie
             vnto
             them
             ,
             and
             to
             worship
             them
             with
             divine
             honour
             :
             plaine
             idolatrie
             .
             Therefore
             they
             pray
             vnto
             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
             meanes
             know
             every
             mans
             prayers
             ,
             that
             is
             enjoyned
             to
             pray
             vnto
             them
             ,
             necessarily
             supposeth
             a
             participation
             of
             that
             infinite
             knowledge
             ,
             which
             is
             incommunicable
             .
             To
             see
             the
             secrets
             of
             mans
             heart
             ,
             is
             one
             of
             Gods
             peculiar
             titles
             .
             If
             Saints
             by
             enioying
             his
             presence
             ,
             enioy
             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
             onely
             Gods
             ,
             but
             (
             as
             was
             observed
             before
             )
             Gods
             Almightie
             by
             participation
             .
             But
             admitting
             that
             all
             such
             as
             enioy
             Gods
             presence
             doe
             heare
             our
             prayers
             ;
             I
             demaund
             what
             
             ground
             of
             beliefe
             
               Romane
               Catholiques
            
             can
             haue
             that
             many
             whom
             they
             must
             pray
             vnto
             ,
             are
             partakers
             of
             Gods
             presence
             ?
             Onely
             this
             ;
             
               The
               Pope
               hath
               canonized
               them
            
             .
             But
             seeing
             the
             world
             is
             full
             of
             dissimulation
             and
             hypocrisie
             ;
             seeing
             men
             are
             partiall
             to
             giue
             better
             testimony
             of
             such
             as
             they
             seeke
             to
             preferre
             ,
             than
             they
             can
             deserue
             :
             how
             can
             his
             Holines
             know
             them
             to
             be
             true
             Saints
             ,
             vnlesse
             he
             know
             their
             hearts
             by
             better
             testimony
             than
             humane
             ?
             As
             a
             Christian
             ,
             he
             knowes
             that
             
               onely
               the
               pure
               in
               heart
               enioy
               the
               blessed
               sight
               of
               God.
            
             But
             how
             can
             he
             so
             infallibly
             know
             ,
             as
             becomes
             a
             Pope
             ,
             whether
             such
             as
             lived
             in
             England
             ,
             in
             Spaine
             ,
             in
             
               Asia
               ,
               America
            
             ,
             or
             other
             remote
             parts
             of
             the
             world
             ,
             were
             pure
             in
             heart
             or
             but
             hypocrites
             ?
             If
             he
             may
             erre
             in
             this
             knowledge
             ,
             the
             people
             must
             erre
             in
             practise
             .
          
           
             4.
             
             Their
             resolution
             of
             this
             point
             comes
             to
             this
             finall
             issue
             .
             Saints
             celestiall
             see
             our
             hearts
             in
             seeing
             God.
             
               Romane
               Catholiques
            
             see
             the
             integritie
             and
             puritie
             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
             knowes
             as
             certainely
             who
             goes
             to
             heaven
             ,
             and
             what
             they
             doe
             there
             ,
             as
             God
             knowes
             what
             is
             done
             in
             earth
             .
             And
             out
             of
             this
             confident
             beliefe
             of
             his
             infallible
             all-seeing
             spirit
             ,
             his
             creatures
             pray
             to
             S.
             
               Francis
               ,
               Dominicke
               ,
               Aquinas
            
             ,
             as
             vnto
             secondary
             or
             intermediate
             Intercessors
             ,
             with
             the
             same
             assurance
             of
             faith
             ,
             that
             they
             doe
             to
             Christ
             ,
             as
             to
             their
             principall
             Mediatour
             .
             And
             reason
             they
             haue
             so
             to
             doe
             .
             God
             Almightie
             hath
             said
             that
             Christ
             is
             in
             heaven
             ;
             and
             the
             Pope
             hath
             sayd
             of
             
               Aquinas
               ,
               Dominicke
            
             ,
             or
             some
             
             other
             ,
             they
             are
             in
             heaven
             .
             Thus
             like
             foolish
             Mariners
             or
             Fresh
             water
             Souldiers
             ,
             after
             they
             had
             beene
             long
             carried
             vp
             and
             downe
             with
             the
             blasts
             of
             vaine
             doctrine
             ,
             fearing
             ship-wracke
             in
             the
             open
             Ocean
             of
             former
             ages
             idolatrie
             ,
             (
             and
             yet
             ashamed
             to
             returne
             to
             the
             Haven
             whence
             they
             loosed
             ,
             lest
             wise
             men
             should
             laugh
             at
             them
             )
             they
             put
             in
             at
             the
             jawes
             of
             hell
             for
             Harbour
             .
          
        
      
       
         
         
         
           SECTION
           V.
           
        
         
           
             Of
             the
             transformation
             of
             the
             Deitie
             or
             divine
             power
             in
             his
             nature
             ,
             attributes
             ,
             word
             ,
             or
             will
             revealed
             .
          
        
         
           
             CHAPTER
             XLI
             .
          
           
             
               Transformation
               of
               the
               divine
               nature
               doth
               issue
               from
               the
               same
               originall
               or
               generall
               fallacie
               ,
               from
               which
               Idolatrie
               and
               multiplicitie
               of
               Gods
               was
               observed
               to
               issue
               ,
               Chapter
               17.
               
            
          
           
             1.
             
             AMONGST
             the
             Heathen
             ,
             many
             ,
             who
             did
             not
             altogether
             so
             vainely
             multiplie
             their
             gods
             ,
             did
             most
             grossely
             misfigure
             the
             divine
             nature
             or
             God-head
             .
             The
             common
             roote
             to
             both
             these
             branches
             of
             errour
             ,
             but
             from
             which
             the
             latter
             doth
             more
             directly
             spring
             and
             take
             more
             kindly
             ,
             was
             pronenesse
             to
             conceiue
             of
             matters
             heavenly
             and
             invisible
             according
             to
             the
             best
             forme
             or
             patterne
             ,
             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
             irkesome
             .
             And
             the
             Philosopher
             out
             of
             a
             popular
             opinion
             ,
             either
             of
             his
             
             owne
             or
             times
             more
             auncient
             ,
             makes
             competent
             store
             of
             friendes
             or
             alliances
             ,
             necessary
             supporters
             of
             faelicitie
             .
             Now
             as
             that
             happinesse
             which
             in
             this
             life
             they
             hoped
             for
             ,
             supposed
             friends
             or
             other
             contentments
             ;
             so
             the
             common
             notion
             of
             the
             God-head
             included
             in
             it
             a
             conceipt
             of
             happiest
             life
             .
             Iupiter
             himselfe
             ,
             by
             whose
             provident
             care
             and
             magnificence
             ,
             the
             securitie
             and
             good
             estate
             of
             all
             the
             rest
             was
             procured
             ,
             and
             their
             necessities
             abundantly
             furnished
             ,
             could
             not
             in
             their
             opinions
             sufficiently
             enjoy
             himselfe
             ,
             or
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             without
             associates
             .
             Hence
             they
             imagined
             such
             a
             corresspondency
             between
             him
             and
             other
             gods
             or
             goddesses
             of
             meaner
             ranke
             ,
             as
             is
             betweene
             the
             father
             of
             every
             familie
             ,
             his
             wife
             and
             children
             and
             other
             domestickes
             :
             or
             as
             is
             betweene
             the
             chiefe
             of
             every
             Tribe
             or
             Clan
             ,
             and
             his
             alliance
             or
             dependants
             ;
             or
             at
             the
             best
             such
             as
             is
             betweene
             Princes
             and
             the
             severall
             orders
             of
             their
             Nobilitie
             .
             All
             the
             difference
             for
             the
             most
             part
             apprehended
             by
             them
             ,
             consisted
             rather
             in
             the
             diversitie
             of
             degree
             or
             order
             ,
             than
             in
             any
             difference
             of
             nature
             .
             Parallel
             to
             their
             severall
             notions
             of
             felicitie
             (
             whether
             private
             or
             publique
             )
             were
             as
             well
             the
             nature
             and
             attributes
             of
             the
             greatest
             God
             ,
             as
             his
             manner
             of
             governement
             proportioned
             .
             The
             forme
             of
             celestiall
             regiment
             was
             by
             most
             voyces
             held
             Monarchicall
             or
             Royall
             ,
             because
             that
             by
             consent
             of
             Nations
             was
             esteemed
             best
             .
             Howbeit
             in
             as
             much
             as
             Tyrannicall
             abuse
             of
             Kingly
             authoritie
             had
             made
             it
             odious
             ,
             it
             seemed
             good
             to
             haue
             it
             tempered
             in
             heaven
             ,
             as
             it
             vsually
             was
             on
             earth
             ,
             by
             admixture
             of
             Aristocraticall
             Subpeeres
             ,
             by
             Tribunitiall
             inhibitions
             of
             fates
             ,
             or
             intercession
             of
             other
             imaginary
             powers
             supposed
             as
             absolute
             for
             some
             particular
             
             purposes
             ,
             as
             Ioue
             himselfe
             was
             for
             right
             disposing
             the
             vniversall
             Such
             as
             held
             externall
             feature
             no
             small
             part
             of
             their
             felicitie
             ,
             imagined
             the
             Gods
             and
             Goddesses
             to
             be
             of
             most
             rare
             and
             admirable
             feature
             .
             But
             the
             belly
             had
             neither
             eyes
             nor
             eares
             ,
             nor
             can
             it
             be
             pleased
             with
             pleasant
             sonets
             though
             of
             feastings
             ,
             or
             with
             fairest
             pictures
             of
             daintiest
             meates
             .
             Men
             pinched
             with
             hunger
             or
             ready
             to
             perish
             for
             want
             of
             looking
             to
             ,
             haue
             small
             desire
             of
             wealth
             or
             greatnesse
             ,
             saue
             onely
             for
             bettering
             their
             fare
             or
             attendāce
             .
             Such
             smell-feasts
             ,
             as
             Homer
             was
             ,
             or
             rather
             such
             as
             he
             sought
             to
             please
             ,
             or
             set
             forth
             vnto
             vs
             ,
             conceived
             the
             life
             of
             their
             Gods
             to
             be
             such
             ,
             as
             themselues
             would
             haue
             led
             ,
             had
             they
             beene
             in
             their
             place
             .
             The
             greatest
             part
             of
             heavenly
             joy
             seemed
             to
             consist
             in
             the
             quintessence
             of
             such
             delicates
             as
             they
             had
             seene
             or
             tasted
             ,
             or
             in
             the
             magnificent
             varietie
             of
             royall
             service
             .
             Not
             much
             better
             was
             the
             degenerate
             Iewes
             conceipt
             of
             the
             sacrifice
             appointed
             by
             their
             God.
             For
             that
             reproofe
             ;
             [
             
               Thinkest
               thou
               that
               I
               will
               eate
               the
               flesh
               of
               Bulls
               ,
               or
               drinke
               the
               bloud
               of
               Goats
               ?
            
             ]
             seemes
             to
             argue
             a
             like
             faultinesse
             in
             them
             of
             measuring
             the
             Almighties
             delight
             by
             their
             owne
             appetite
             .
          
           
             2.
             
             Others
             out
             of
             a
             Philosophicall
             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
             soule
             of
             that
             happinesse
             ,
             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
             Kingdomes
             ,
             but
             matter
             of
             Comoedie
             to
             feede
             their
             phantasies
             and
             passe
             the
             time
             .
             Agreeable
             
             to
             this
             humor
             their
             opinion
             was
             ,
             that
             the
             chiefe
             vse
             or
             care
             the
             Gods
             had
             of
             men
             of
             best
             wit
             ,
             place
             ,
             or
             fashion
             was
             no
             other
             ,
             than
             men
             had
             of
             Apes
             or
             Munkeies
             ,
             or
             then
             great
             ones
             haue
             of
             fooles
             and
             jesters
             ,
             or
             Lords
             of
             misrules
             ;
             which
             kinde
             of
             ridiculous
             creatures
             are
             oft-times
             better
             kept
             and
             attended
             ,
             then
             befits
             their
             qualitie
             ,
             meerely
             for
             their
             sport
             that
             maintaine
             them
             .
          
           
             3.
             
             Such
             as
             had
             rightly
             valued
             the
             secret
             joy
             of
             contemplation
             in
             regard
             of
             all
             other
             contentments
             or
             solaces
             of
             mortalitie
             ,
             rested
             secure
             they
             had
             done
             the
             divine
             nature
             no
             wrong
             ,
             but
             grace
             rather
             ,
             in
             admitting
             it
             to
             be
             chiefe
             sharer
             in
             this
             kind
             of
             pure
             delight
             .
             Aristotle
             thinkes
             ,
             that
             if
             the
             sweetnesse
             of
             that
             ioy
             ,
             which
             somtimes
             had
             raught
             his
             spirits
             ,
             could
             be
             continued
             fresh
             and
             liuely
             without
             interruption
             of
             contrary
             disturbances
             ,
             defatigation
             ,
             or
             satietie
             ,
             it
             might
             make
             vp
             so
             full
             a
             measure
             of
             felicitie
             ,
             as
             might
             well
             befit
             the
             principall
             mouer
             ,
             or
             supreme
             disposer
             of
             the
             heavenly
             Orbes
             ,
             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
             wisedome
             was
             alwayes
             mingled
             with
             folly
             ,
             and
             the
             purest
             truth
             ,
             that
             can
             be
             found
             in
             their
             writings
             ,
             still
             detained
             in
             vnrighteousnesse
             .
             As
             in
             that
             booke
             
               De
               Mundo
               ad
               Alexandrum
            
             (
             ascribed
             to
             Aristotle
             by
             greater
             authorities
             of
             the
             auncient
             ,
             then
             will
             easily
             be
             overswayed
             by
             
               noetericall
               Criticismes
            
             ,
             or
             moderne
             coniectures
             )
             how
             many
             passages
             be
             there
             consonant
             to
             Christian
             truth
             about
             the
             vnitie
             ,
             the
             wisedome
             ,
             and
             glory
             of
             the
             God-head
             :
             and
             yet
             while
             he
             seekes
             to
             surpasse
             himselfe
             
             in
             exemplifying
             the
             excellency
             of
             divine
             Maiestie
             ,
             he
             finally
             transformes
             it
             into
             the
             corrupt
             likenesse
             of
             the
             Persian
             Monarchie
             .
             To
             reserue
             causes
             of
             principall
             importance
             to
             the
             Prince
             ,
             referring
             others
             of
             ordinary
             moment
             to
             the
             inferior
             Iudges
             ,
             was
             a
             point
             of
             wisedome
             apprehended
             by
             the
             auncient
             heathen
             ,
             yet
             quickly
             assented
             vnto
             by
             Moses
             ,
             the
             man
             of
             God
             and
             chiefe
             governour
             of
             his
             people
             .
             This
             advise
             ,
             which
             he
             followed
             vpon
             necessitie
             ,
             was
             afterwards
             entertained
             by
             secular
             Princes
             as
             the
             mother
             of
             ease
             or
             nurse
             of
             pleasure
             ;
             by
             many
             improved
             to
             the
             maintenance
             of
             their
             Maiestie
             .
             The
             author
             of
             the
             former
             booke
             could
             measure
             the
             Persian
             Monarches
             greatnesse
             by
             multitude
             of
             subiects
             and
             amplitude
             of
             dominions
             .
             But
             to
             match
             these
             with
             an
             equall
             extent
             of
             provident
             care
             for
             the
             good
             of
             most
             particulars
             ,
             was
             to
             diminish
             his
             pompe
             or
             glory
             ;
             a
             great
             impeachment
             to
             his
             happinesse
             .
             Glorious
             and
             happie
             he
             rather
             seemed
             in
             this
             ,
             that
             having
             the
             absolute
             commaund
             of
             so
             many
             ,
             he
             needed
             to
             trouble
             himselfe
             with
             the
             governance
             onely
             of
             some
             few
             Provinces
             ,
             by
             nature
             more
             choyse
             and
             delicate
             ,
             much
             beautified
             by
             art
             ,
             as
             so
             many
             pleasant
             gardens
             to
             entertaine
             his
             royall
             presence
             with
             varietie
             of
             delight
             .
             The
             charge
             and
             over-sight
             of
             others
             ,
             affording
             lesse
             solace
             and
             more
             toyle
             ,
             was
             assigned
             to
             Vicegerents
             ;
             whose
             accompts
             (
             if
             called
             they
             were
             at
             any
             time
             to
             account
             )
             were
             as
             speedily
             dispatched
             ,
             as
             the
             briefe
             instructions
             for
             their
             proceedings
             were
             given
             .
             This
             over-prizing
             the
             contentments
             of
             Monarchicall
             life
             ,
             whose
             practise
             could
             plead
             no
             warrant
             besides
             the
             limited
             perfection
             of
             humane
             excellency
             ,
             occasioned
             a
             like
             transfiguration
             of
             the
             divine
             Maiestie
             
             as
             well
             in
             the
             Latines
             ,
             as
             in
             the
             Graecians
             :
             
               Magna
               Dij
               curant
               ,
               parva
               negligunt
               .
               Cic.
            
             2.
             
               de
               natura
               Deorum
               prope
               finem
               .
               The
               Gods
               haue
               a
               care
               of
               great
               matters
               ,
               but
               neglect
               the
               smaller
               .
            
             
               Non
               vacat
               exiguis
               rebus
               adesse
               Iovi
               .
            
             He
             who
             had
             made
             the
             earth
             and
             all
             therein
             ,
             must
             leaue
             the
             charge
             and
             government
             of
             it
             and
             all
             the
             rest
             of
             this
             inferior
             tumultuous
             Globe
             (
             as
             little
             beseeming
             so
             great
             a
             Maiestie
             )
             vnto
             his
             Angells
             or
             Deputie-gods
             .
             The
             super
             coelestiall
             region
             must
             be
             to
             him
             as
             was
             Susa
             or
             Ecbatana
             to
             the
             Persian
             Kings
             ,
             not
             onely
             the
             sole
             garden
             of
             his
             delight
             or
             totall
             sphere
             of
             his
             residence
             ,
             but
             the
             compleat
             horizon
             of
             his
             glorious
             sight
             :
             the
             immortall
             inhabitants
             thereof
             ,
             the
             onely
             pupills
             ,
             of
             whom
             ,
             without
             disparagement
             to
             his
             dignitie
             ,
             or
             impairement
             of
             his
             ioy
             or
             happinesse
             ,
             he
             might
             vouchsafe
             to
             take
             immediate
             and
             personall
             charge
             .
          
           
             5.
             
             Some
             reliques
             of
             this
             Gentiles
             error
             ,
             which
             had
             beene
             abandoned
             vpon
             the
             promulgation
             of
             the
             Gospell
             ,
             haue
             beene
             broacht
             againe
             in
             Schoole-disputes
             ,
             which
             vsually
             smell
             too
             much
             of
             those
             Heathenish
             Caskes
             ,
             whence
             much
             of
             them
             is
             drawne
             .
             Vorstius
             his
             deniall
             of
             the
             vbiquitie
             or
             absolute
             immensitie
             of
             the
             divine
             nature
             ,
             or
             his
             essentiall
             coexistence
             to
             every
             place
             ,
             whether
             reall
             or
             imaginable
             ,
             hath
             beene
             distilled
             out
             of
             the
             very
             dreggs
             of
             the
             former
             transformation
             .
             Nor
             doth
             these
             Schoole-mens
             doctrine
             relish
             better
             ,
             which
             after
             a
             formall
             discussion
             of
             an
             vnquestionable
             truth
             ;
             (
             Whether
             Gods
             providence
             extended
             in
             particular
             to
             flies
             or
             gnatts
             or
             such
             like
             diminutiue
             creatures
             ,
             as
             may
             rather
             seeme
             fractions
             ,
             or
             scattered
             offalls
             of
             Gods
             working
             ,
             than
             any
             entire
             or
             directly
             
             intended
             substances
             )
             haue
             finally
             determined
             for
             the
             negatiue
             .
             But
             were
             the
             whole
             host
             of
             flies
             or
             gnatts
             or
             baser
             creatures
             in
             perswasion
             of
             the
             vulgar
             once
             exempted
             from
             Gods
             peculiar
             jurisdictiō
             ,
             parties
             much
             molested
             with
             them
             would
             easily
             be
             tempted
             to
             elect
             a
             new
             President
             for
             them
             ,
             and
             so
             Beel-zebub
             or
             
               Iupiter
               muscarum
               abactor
            
             might
             in
             time
             recover
             his
             wonted
             rites
             by
             vsurpation
             .
          
        
         
           
             CHAPTER
             .
             XLII
             .
          
           
             
               A
               parallel
               betweene
               the
               Heathen
               Poets
               and
               moderne
               Romane
               Legendaries
               ;
               betweene
               Heathen
               Philosophers
               and
               Romane
               Schoole-men
               in
               their
               transformations
               ,
               or
               misperswasions
               of
               the
               divine
               nature
               ,
               specially
               of
               his
               goodnesse
               .
            
          
           
             1.
             
             TO
             prosecute
             all
             the
             transformations
             of
             the
             Deitie
             made
             or
             occasioned
             by
             heathen
             Poets
             or
             Painters
             ,
             would
             be
             an
             endlesse
             worke
             .
             Nothing
             more
             commō
             ,
             though
             nothing
             in
             them
             more
             abominable
             than
             the
             representation
             of
             such
             factious
             contentions
             or
             of
             such
             siding
             and
             banding
             betwixt
             the
             Gods
             ,
             betwixt
             Iupiter
             himselfe
             and
             Iuno
             his
             supposed
             Consort
             ;
             as
             they
             had
             observed
             in
             secular
             States
             or
             Societies
             .
             
               Premente
               vno
               ,
               fert
               Deus
               alter
               opem
               ,
               One
               God
               protects
               the
               partie
               which
               another
               persecutes
               .
               Vulcan
            
             is
             against
             Troy
             ,
             and
             Apollo
             stands
             for
             it
             .
             Iuno
             with
             the
             helpe
             of
             Eolus
             persecutes
             the
             Troians
             by
             Sea
             ,
             after
             the
             Graecians
             had
             driven
             them
             out
             of
             their
             owne
             Land.
             And
             whilest
             she
             expostulates
             with
             Iupiter
             like
             a
             smart
             Huswife
             that
             takes
             
             her selfe
             for
             quarter-Master
             over
             her
             owne
             family
             ,
             *
             Venus
             pleades
             Aeneas
             cause
             whom
             Iuno
             persecutes
             ,
             with
             such
             importunitie
             that
             Iupiter
             himselfe
             is
             enforced
             to
             humor
             her
             with
             such
             curteous
             language
             and
             faire
             promises
             ,
             as
             a
             tender
             hearted
             father
             would
             vse
             vnto
             his
             darling
             Daughter
             much
             offended
             or
             cast
             downe
             with
             discontent
             .
          
           
             2.
             
             It
             will
             be
             no
             paradoxe
             I
             hope
             to
             affirme
             or
             suppose
             ,
             that
             the
             preeminence
             of
             the
             onely
             sonne
             of
             God
             over
             the
             Saints
             whether
             in
             heaven
             or
             on
             earth
             ,
             is
             or
             ought
             to
             be
             in
             Christian
             Divinitie
             much
             greater
             than
             Iupiters
             preeminence
             in
             Heathenish
             Theologie
             was
             in
             respect
             of
             other
             Gods.
             Notwithstanding
             the
             fabulous
             Romane
             Legendary
             makes
             inferior
             Saintesses
             such
             Consorts
             to
             our
             Saviour
             ,
             as
             Iuno
             in
             the
             Heathen
             Poets
             Divinitie
             was
             to
             Iupiter
             .
             In
             respect
             of
             the
             blessed
             Virgine
             ,
             whom
             they
             make
             Queene-mother
             and
             Regent
             of
             Heaven
             ,
             He
             is
             but
             as
             the
             yong
             Prince
             or
             pupill
             ,
             whom
             this
             his
             supposed
             Gardianesse
             may
             and
             doth
             giue
             in
             marriage
             to
             her
             hand-maides
             .
             The
             whole
             solemnitie
             of
             the
             marriage
             betwixt
             him
             and
             S.
             Catharine
             ,
             besides
             the
             historicall
             narratiō
             as
             authentique
             to
             them
             as
             the
             Gospell
             ,
             is
             so
             liuely
             represented
             in
             most
             exquisite
             cutts
             ,
             as
             every
             credulous
             
               Romane
               Catholicke
            
             might
             if
             neede
             were
             be
             readie
             to
             make
             affidavit
             ,
             that
             hee
             saw
             the
             blessed
             Virgine
             giue
             *
             S.
             Catharine
             in
             marriage
             to
             her
             sonne
             ,
             that
             he
             saw
             Christ
             putting
             the
             ring
             vpon
             her
             finger
             ,
             and
             that
             S.
             Paul
             ,
             S.
             Iohn
             the
             Evangelist
             ,
             S.
             
             Dominick
             and
             King
             David
             were
             present
             at
             the
             marriage
             ,
             King
             David
             playing
             vpon
             the
             Harpe
             or
             Psalterie
             .
             Had
             this
             story
             beene
             extant
             onely
             in
             some
             auncient
             Legend
             before
             Luthers
             time
             ,
             I
             should
             haue
             spared
             the
             mentioning
             of
             it
             ,
             but
             finding
             it
             in
             a
             booke
             dedicated
             by
             a
             Dominican
             Fryer
             to
             the
             Provinciall
             of
             that
             order
             throughout
             the
             lower
             Germanie
             ,
             and
             licenced
             to
             the
             Presse
             at
             Antwerp
             within
             these
             two
             &
             twenty
             yeares
             ,
             I
             leaue
             it
             to
             the
             Readers
             consideration
             ,
             whether
             Romish
             Monasteries
             be
             not
             priviledged
             from
             the
             reformation
             of
             superstition
             pretended
             by
             Pope
             Innocent
             the
             second
             ,
             by
             Alexander
             the
             third
             ,
             or
             by
             the
             
               Trent
               Councell
            
             .
             And
             lest
             Rome-Christian
             should
             be
             out-vied
             by
             Rome-Heathen
             or
             other
             Heathens
             foolish
             conceipts
             concerning
             their
             Gods
             or
             Goddesses
             ,
             the
             most
             fabulous
             or
             most
             hideous
             metamorphosis
             of
             Iupiter
             into
             divers
             shapes
             mentioned
             by
             any
             Heathen
             Poet
             ,
             is
             more
             than
             reciprocally
             paralleld
             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
             dazle
             ,
             or
             that
             the
             vision
             which
             he
             saw
             was
             but
             
               deceptio
               visûs
            
             ,
             the
             Legendary
             hath
             painted
             her
             speaking
             vnto
             him
             with
             the
             voyce
             and
             mouth
             of
             God
             *
             himselfe
             .
          
           
             3.
             
             The
             
               Romane
               Catholicke
            
             that
             would
             take
             vpon
             him
             to
             justifie
             the
             truth
             of
             this
             Metamorphosis
             ,
             might
             alledge
             for
             himselfe
             and
             in
             favour
             of
             this
             Legendary
             ,
             that
             the
             new
             heart
             which
             our
             Saviour
             vpon
             her
             earnest
             
             and
             often
             entreatie
             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
             *
             Legendary
             avoucheth
             in
             good
             earnest
             .
             And
             if
             any
             man
             had
             beene
             as
             hard
             of
             beliefe
             in
             this
             point
             as
             S.
             Thomas
             was
             in
             the
             article
             of
             our
             Saviours
             resurrection
             ,
             the
             scarre
             of
             the
             sacred
             wound
             which
             our
             Saviour
             made
             when
             he
             pulled
             out
             her
             old
             heart
             and
             put
             in
             a
             new
             one
             ,
             did
             perpetually
             remaine
             in
             the
             Virgins
             breast
             ,
             as
             an
             ocular
             demonstration
             to
             convince
             the
             incredulous
             .
             Though
             both
             be
             without
             excuse
             ,
             yet
             heathen
             Poets
             are
             lesse
             inexcusable
             in
             that
             many
             of
             their
             fabulous
             metamorphosis
             may
             admit
             an
             allegoricall
             meaning
             or
             emblematicall
             importance
             ,
             whereas
             the
             Romane
             Legendaries
             for
             the
             most
             part
             tie
             themselues
             and
             the
             Readers
             that
             can
             beleeue
             their
             miraculous
             narrations
             ,
             to
             a
             plaine
             literall
             historicall
             sense
             .
          
           
             4.
             
             Altogether
             as
             grosse
             and
             lesse
             excusable
             than
             any
             heathen
             Philosopher
             ,
             is
             the
             Romanist
             in
             seeking
             to
             perswade
             ,
             or
             justifie
             the
             daily
             implored
             intercession
             of
             Saints
             by
             the
             vulgarly
             approved
             practise
             of
             Court-petitions
             ,
             which
             on
             poore
             mens
             parts
             seldome
             well
             succeede
             without
             the
             intermediation
             of
             some
             great
             favorite
             or
             domesticall
             attendant
             of
             the
             Prince
             .
             This
             course
             ,
             though
             by
             necessitie
             made
             lawfull
             to
             all
             ,
             few
             subiects
             to
             our
             present
             Soveraigne
             would
             follow
             ,
             were
             they
             fully
             perswaded
             his
             Highnesse
             could
             without
             
             declarations
             
               ore
               tenus
            
             or
             written
             petitions
             ,
             either
             perfectly
             vnderstād
             their
             vnjust
             grievances
             or
             heare
             their
             heartie
             prayers
             ,
             though
             farre
             distant
             ,
             or
             afford
             time
             sufficient
             to
             take
             notice
             of
             their
             miserable
             estate
             ,
             without
             molestation
             or
             disturbance
             to
             his
             health
             ,
             contentment
             ,
             or
             more
             weightie
             consultations
             .
             Now
             lest
             the
             people
             should
             thinke
             too
             meanely
             of
             the
             
               Romish
               Church
            
             or
             her
             children
             ,
             if
             they
             should
             openly
             confesse
             such
             erronious
             practises
             ,
             as
             could
             haue
             found
             no
             entrance
             into
             any
             Christians
             heart
             but
             through
             ignorance
             of
             Scriptures
             and
             incogitancie
             of
             divine
             providence
             ;
             they
             secretly
             nurse
             in
             their
             auditors
             an
             Heathenish
             misconceipt
             of
             Gods
             power
             and
             goodnesse
             ,
             as
             if
             either
             he
             cannot
             or
             will
             not
             take
             immediate
             notice
             of
             all
             petitions
             faithfully
             exhibited
             .
             To
             say
             he
             cannot
             heare
             all
             that
             sue
             vnto
             him
             ,
             is
             to
             deny
             the
             infinitie
             of
             his
             wisedome
             ;
             to
             say
             he
             cannot
             redresse
             their
             wrongs
             or
             effect
             their
             prayers
             heard
             ,
             is
             to
             gainesay
             his
             omnipotencie
             :
             to
             say
             he
             will
             not
             both
             wayes
             doe
             ,
             what
             is
             best
             for
             all
             faithfull
             petitioners
             ,
             is
             to
             make
             his
             mercie
             and
             loving
             kindnesses
             to
             his
             people
             ,
             lesse
             than
             most
             Princes
             beare
             vnto
             their
             meanest
             subjects
             ,
             and
             to
             debase
             his
             fidelitie
             and
             veracitie
             below
             the
             rate
             of
             common
             honestie
             .
             For
             should
             (
             I
             say
             not
             ,
             any
             royall
             hearted
             Prince
             or
             nobly
             minded
             Potentate
             ,
             but
             )
             any
             honestly
             disposed
             ,
             able
             to
             succour
             vs
             ,
             solemnly
             invite
             vs
             to
             open
             our
             grievances
             vnto
             themselues
             ingaging
             their
             credit
             to
             heare
             vs
             ,
             as
             readily
             as
             any
             for
             vs
             ;
             we
             should
             much
             disparage
             their
             fidelity
             by
             bribing
             or
             soliciting
             their
             followers
             to
             be
             our
             spokesmen
             .
             Yet
             saith
             the
             wisedome
             ,
             the
             sonne
             of
             God
             ,
             God
             blessed
             for
             ever
             :
             
               Come
               vnto
               me
               all
               ye
               that
               are
               weary
               ,
               and
               heavie
               laden
               ;
               and
               
               I
               will
               refresh
               you
               .
            
             And
             must
             we
             with
             yong
             Samuel
             run
             from
             the
             Lord
             thus
             solemnely
             by
             his
             owne
             mouth
             inviting
             vs
             ,
             vnto
             old
             Elies
             ,
             which
             never
             call
             vs
             ?
             No
             :
             it
             is
             a
             way
             as
             more
             compendious
             ,
             so
             farre
             more
             safe
             ,
             to
             say
             as
             often
             as
             this
             or
             the
             like
             everlasting
             invitation
             sounds
             in
             our
             eares
             ,
             
               Speake
               Lord
               ;
               for
               thy
               seruant
               heareth
            
             :
             or
             ,
             
               Heare
               Lord
               ;
               for
               thy
               seruant
               asketh
               .
            
             Thou
             hast
             commended
             continuall
             prayer
             ,
             directed
             not
             to
             others
             but
             to
             thy selfe
             or
             thy
             Father
             for
             thy
             sake
             ,
             as
             a
             dutie
             necessary
             to
             all
             .
             Thou
             hast
             assured
             vs
             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
               haue
               forgotten
               God
               and
               his
               goodnesse
               ,
               lest
               he
               teare
               you
               in
               peices
               ,
               and
               there
               be
               none
               that
               can
               deliver
               you
               :
            
             lest
             of
             that
             infinite
             number
             of
             Saints
             ,
             whom
             in
             worshipping
             you
             haue
             not
             honoured
             but
             disgraced
             and
             slaundered
             as
             Iewish
             receptors
             of
             your
             sacrilegious
             devotions
             ,
             not
             one
             appeare
             to
             make
             intercession
             for
             you
             but
             all
             against
             you
             .
             For
             why
             ?
             yee
             haue
             robb'd
             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
             vnto
             evill
             is
             apprehensiue
             of
             opportunities
             ;
             the
             greater
             alwayes
             readier
             to
             take
             occasion
             ,
             where
             none
             is
             given
             ,
             of
             doing
             amisse
             ;
             and
             oft-times
             apt
             to
             be
             most
             provoked
             by
             such
             motiues
             ,
             as
             in
             reason
             should
             restraine
             it
             .
             As
             for
             the
             sonne
             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
             decrepite
             age
             of
             the
             world
             ,
             was
             a
             wonderfull
             document
             not
             only
             of
             Gods
             vnspeakable
             
             loue
             towardes
             mankinde
             ,
             but
             also
             of
             his
             vnconceivable
             wisedome
             in
             contriving
             the
             Redemption
             of
             the
             weaker
             sexe
             ,
             the
             manner
             of
             whose
             transgression
             had
             made
             their
             estate
             more
             desperate
             ,
             and
             the
             meanes
             of
             their
             recovery
             more
             difficult
             .
             Yet
             how
             hath
             the
             conceipt
             of
             Christs
             humiliation
             here
             on
             earth
             ,
             of
             his
             dependance
             on
             his
             mother
             during
             the
             time
             of
             his
             formation
             and
             birth
             ,
             and
             of
             his
             subjection
             to
             her
             in
             his
             infancie
             ,
             brought
             forth
             preposterous
             and
             more
             than
             heathenish
             transformations
             of
             his
             glory
             in
             the
             superstitious
             daughters
             of
             the
             idolatrous
             Church
             ?
             They
             cannot
             conceiue
             Christ
             as
             King
             ,
             vnlesse
             they
             acknowledge
             her
             as
             Queene
             Dowager
             of
             heaven
             :
             her
             title
             of
             Lady
             is
             ●quiparant
             to
             his
             title
             of
             Lord
             ;
             her
             authoritie
             for
             some
             purposes
             held
             as
             great
             ,
             her
             bowells
             of
             compassion
             (
             towardes
             the
             weaker
             sexe
             especially
             )
             more
             tender
             .
             And
             as
             the
             Heathens
             frame
             Gods
             suitable
             to
             their
             owne
             desire
             ,
             soliciting
             them
             most
             (
             though
             otherwise
             lesse
             potent
             )
             whom
             they
             conceiue
             to
             be
             most
             favourable
             to
             their
             present
             suites
             :
             so
             hath
             the
             blessed
             Virgin
             throughout
             the
             
               Romish
               Church
            
             obtained
             (
             what
             she
             never
             sought
             )
             the
             intire
             monopolie
             of
             womens
             prayers
             in
             their
             travailes
             ;
             as
             if
             her
             presence
             at
             others
             distressefull
             labours
             (
             for
             she
             her selfe
             by
             their
             doctrine
             brought
             forth
             her
             first
             borne
             and
             onely
             sonne
             without
             paine
             )
             had
             wrought
             in
             her
             a
             truer
             feeling
             or
             tenderer
             touch
             ,
             than
             the
             high
             Priest
             of
             their
             soules
             can
             haue
             of
             their
             infirmities
             ;
             or
             as
             if
             she
             would
             vse
             more
             faithfull
             and
             effectuall
             intercession
             with
             her
             sonne
             ,
             than
             he
             can
             or
             will
             doe
             with
             his
             Father
             .
             Some
             in
             our
             times
             ,
             out
             of
             the
             weaknesse
             of
             their
             sexe
             matching
             with
             the
             impetuousnesse
             of
             their
             adulterous
             and
             disloyall
             
             zeale
             ,
             haue
             in
             this
             kinde
             beene
             so
             impotently
             outragious
             ,
             as
             to
             intercept
             others
             supplications
             directed
             to
             Christ
             ,
             and
             superscribe
             them
             in
             this
             forme
             vnto
             his
             mother
             ;
             
               Blessed
               Lady
            
             ,
             commaund
             thy
             sonne
             to
             heare
             this
             womans
             prayers
             ,
             and
             send
             her
             deliverance
             .
             These
             ,
             and
             the
             like
             speeches
             haue
             moued
             some
             good
             women
             ,
             in
             other
             points
             tainted
             rather
             with
             superstition
             than
             precisenesse
             ,
             to
             dispense
             with
             the
             law
             of
             secrecie
             seldome
             violated
             in
             their
             parliaments
             :
             and
             I
             know
             not
             whether
             I
             should
             attribute
             it
             to
             their
             courage
             or
             stupiditie
             ,
             not
             to
             be
             more
             affrighted
             at
             such
             blasphemies
             ,
             than
             at
             some
             monstrous
             and
             prodigious
             birth
             .
             This
             and
             the
             like
             inbred
             inclinations
             vnto
             superstition
             in
             the
             rude
             and
             vninstructed
             people
             ,
             are
             more
             artificially
             set
             forward
             by
             the
             fabulous
             
               Romane
               Legendary
            
             and
             his
             Limmer
             ;
             than
             the
             like
             were
             in
             the
             Heathen
             by
             Heathen
             Poets
             and
             Painters
             .
             Witnesse
             that
             Page
             in
             the
             Legend
             of
             S.
             Dominicke
             written
             by
             a
             Dominican
             Fryer
             of
             Antwerpe
             and
             dedicated
             to
             the
             Generall
             of
             that
             order
             in
             the
             yeare
             1611.
             
             The
             device
             is
             ,
             our
             Saviour
             Christ
             readie
             to
             dart
             his
             three
             arrowes
             of
             
               famine
               ,
               warre
            
             ,
             and
             pestilence
             vpon
             the
             inhabitants
             of
             the
             earth
             for
             their
             wickednesse
             ,
             and
             the
             blessed
             Virgin
             his
             mother
             staying
             his
             hand
             vpon
             her
             vndertakings
             for
             a
             speedie
             reformation
             to
             be
             wrought
             to
             his
             contentment
             ,
             by
             S.
             Francis
             and
             S.
             Dominicke
             .
          
           
             
               *
               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
               threates
               :
            
             
               Her
               Sonne
               to
               stay
               his
               wrathfull
               hand
               ,
            
             
               our
               Lady
               thus
               intreates
               ;
            
             
               All
               shall
               be
               well
               ,
               men
               will
               amend
               ,
            
             
               I
               promise
               ,
               doe
               not
               feare
               :
            
             
               St
               Francis
               He
               this
               cure
               shall
               worke
               ,
            
             
               with
               Dominick
               my
               deare
               .
            
          
           
             6.
             
             But
             that
             ,
             which
             surpasseth
             all
             misconceipts
             of
             auncient
             Heathens
             ,
             of
             Turkes
             ,
             Mahumetans
             ,
             or
             other
             moderne
             infidells
             ,
             is
             conteined
             in
             their
             implicite
             beliefe
             of
             the
             Catholicke
             Church
             ,
             since
             it
             was
             contracted
             into
             the
             bosome
             of
             the
             Pope
             .
             In
             the
             former
             point
             of
             Intercession
             ;
             amongst
             many
             false
             ones
             sundry
             
               true
               Saints
            
             were
             intituled
             to
             some
             part
             of
             that
             honor
             ,
             of
             which
             they
             haue
             spoyled
             God
             :
             in
             this
             they
             disrobe
             him
             of
             his
             fundamentall
             and
             most
             glorious
             attributes
             ,
             to
             adorne
             and
             beautifie
             wicked
             monsters
             ;
             fashioning
             the
             infallibilitie
             of
             his
             promises
             and
             immutable
             counsell
             of
             his
             most
             sacred
             will
             ,
             to
             the
             inconstancie
             of
             tyrannicall
             lust
             ,
             or
             fluctuant
             resolutions
             of
             trecherous
             and
             perfidious
             miscreants
             .
             In
             the
             former
             point
             ,
             Saints
             and
             Angels
             were
             but
             abetters
             of
             their
             idolatry
             .
             In
             this
             latter
             God
             himselfe
             is
             made
             the
             sworn
             patron
             of
             murther
             ,
             incest
             ,
             and
             all
             manner
             of
             crueltie
             ;
             the
             heavenly
             regiment
             of
             his
             Church
             on
             earth
             is
             transformed
             into
             a
             Machievillian
             tyrannie
             ,
             not
             contented
             to
             haue
             stained
             the
             beauty
             of
             the
             spouse
             ,
             lest
             her
             deformities
             being
             openly
             descried
             ,
             should
             publickly
             be
             detested
             ;
             
             
             
             
             
             they
             seek
             in
             latter
             dayes
             to
             disfigure
             the
             bridegroome
             ,
             and
             ,
             with
             the
             wicked
             one
             in
             the
             Psalmist
             ,
             misdeeme
             their
             Redeemer
             to
             be
             like
             vnto
             them
             ,
             because
             he
             holds
             his
             peace
             at
             these
             abominations
             ;
             impiously
             presuming
             ,
             that
             in
             the
             day
             of
             finall
             judgement
             Christ
             shall
             ratifie
             ,
             whatsoever
             the
             Pope
             
               ex
               cathedrâ
            
             hath
             determined
             :
             as
             if
             your
             judgement
             for
             this
             infidelitie
             or
             their
             credulitie
             ,
             that
             herein
             beleeue
             you
             ,
             were
             not
             alreadie
             past
             ,
             as
             if
             Gods
             vengeance
             did
             sleepe
             ,
             while
             he
             were
             silent
             .
             This
             point
             though
             prosecuted
             vpō
             other
             occasiōs
             more
             at
             large
             before
             ,
             I
             could
             not
             in
             this
             place
             so
             quickly
             leaue
             ,
             were
             it
             not
             that
             I
             shall
             haue
             cause
             to
             meete
             with
             it
             with
             fuller
             indignation
             hereafter
             .
             For
             I
             will
             yet
             pray
             against
             this
             their
             wickednesse
             ,
             from
             which
             this
             Land
             can
             never
             be
             sufficiently
             purged
             ,
             vntill
             the
             whole
             seduced
             flocke
             be
             constrained
             by
             severe
             execution
             of
             wholesome
             lawes
             to
             doe
             publique
             penance
             in
             their
             Apostaticall
             Pastors
             ,
             and
             blasphemous
             seducers
             ashes
             .
          
        
         
           
             CHAPTER
             .
             XLIII
             .
          
           
             
               Of
               particular
               transformations
               or
               misperswasions
               of
               divine
               goodnesse
               alike
               common
               to
               the
               corrupt
               professors
               of
               true
               Religion
               ,
               as
               to
               the
               zo●lous
               professors
               of
               corrupt
               Religion
               .
            
          
           
             1.
             
             GRossenesse
             in
             opinions
             solemnly
             avouched
             ,
             reduced
             to
             method
             or
             instamped
             with
             the
             publique
             seale
             of
             authoritie
             ,
             is
             easily
             discovered
             by
             all
             ,
             to
             whom
             long
             accustomance
             hath
             not
             made
             their
             poyson
             in
             a
             sort
             familiar
             ,
             or
             as
             part
             of
             daily
             foode
             .
             Every
             punie
             
             rightly
             catechized
             in
             the
             points
             of
             doctrine
             publickely
             established
             in
             our
             Church
             ,
             can
             clearely
             discerne
             the
             late
             mentioned
             or
             other
             like
             transformations
             of
             the
             Deitie
             ,
             whether
             Heathenish
             or
             Romanish
             .
             But
             did
             each
             of
             vs
             privately
             vse
             the
             orthodoxall
             forme
             of
             wholesome
             doctrine
             publiquely
             professed
             as
             a
             true
             glasse
             for
             discovering
             as
             well
             the
             obliquitie
             of
             our
             owne
             practicall
             resolutions
             ,
             as
             the
             errors
             of
             others
             knowne
             opinions
             ;
             most
             of
             vs
             might
             see
             just
             cause
             to
             thinke
             ,
             that
             we
             did
             secretly
             wrong
             the
             divine
             essence
             no
             lesse
             ,
             than
             they
             doe
             whom
             we
             condemne
             of
             open
             sacriledge
             and
             idolatrie
             .
             No
             mans
             passions
             in
             this
             life
             can
             be
             so
             moderate
             (
             if
             happily
             immoderate
             loue
             of
             his
             moderatenesse
             make
             him
             not
             so
             partiall
             ,
             as
             not
             to
             obserue
             them
             )
             but
             may
             affoord
             him
             experimentall
             grounds
             of
             this
             conclusion
             .
             
               There
               is
               no
               habituall
               exorbitance
               of
               desire
               or
               affection
               ,
               but
               secretly
               works
               a
               Parallell
               transfiguration
               of
               the
               Deitie
               ;
               no
               staine
               or
               foule
               deformitie
               in
               life
               or
               manners
               ,
               whereto
               wee
               giue
               indulgence
               and
               dispensation
               ,
               but
               will
               cast
               the
               like
               aspersion
               vpon
               the
               immaculate
               Maiestie
               .
            
             To
             imagine
             him
             ,
             that
             is
             the
             best
             of
             all
             ,
             to
             be
             like
             vs
             in
             those
             things
             ,
             which
             we
             best
             like
             or
             most
             approue
             ,
             is
             an
             error
             almost
             inseparable
             from
             the
             corruption
             of
             our
             nature
             ,
             oftimes
             rather
             lopped
             than
             vtterly
             extirpated
             by
             infusion
             of
             grace
             .
          
           
             2.
             
             Dispositions
             by
             nature
             austere
             and
             rigid
             ,
             or
             otherwise
             by
             height
             of
             place
             emboldned
             to
             practise
             severitie
             ,
             as
             the
             supporter
             of
             awe
             and
             reverence
             ,
             or
             as
             an
             Antidote
             against
             contempt
             ,
             conceipt
             no
             sacrifice
             so
             acceptable
             vnto
             God
             ,
             as
             strict
             execution
             of
             lawes
             for
             the
             most
             part
             preposterously
             partiall
             and
             severe
             .
             And
             
             if
             the
             great
             Moderator
             of
             heaven
             and
             earth
             permit
             the
             accomplishment
             of
             their
             designes
             ,
             he
             is
             apprehended
             as
             a
             favourer
             of
             their
             desires
             .
             What
             seemes
             good
             to
             them
             ,
             the
             same
             once
             effected
             is
             intertained
             as
             an
             effect
             of
             divine
             goodnesse
             .
             So
             Saul
             would
             make
             God
             the
             author
             and
             approver
             of
             the
             Ziphits
             kindnesse
             towards
             himselfe
             ,
             and
             bestow
             a
             blessing
             vpon
             them
             ,
             as
             presuming
             of
             the
             Lords
             consent
             :
             *
             
               Blessed
               be
               yee
               of
               the
               Lord
               ;
               for
               yee
               haue
               compassion
               on
               me
               :
            
             when
             as
             not
             the
             least
             degree
             of
             compassion
             or
             kindnesse
             towards
             him
             ,
             but
             was
             extreme
             crueltie
             against
             poore
             David
             ,
             a
             man
             after
             Gods
             owne
             heart
             .
             And
             it
             is
             a
             point
             very
             questionable
             ;
             Whether
             the
             deformedly
             zealous
             or
             hard-hearted
             Magistrate
             (
             I
             meane
             no
             Atheist
             ,
             )
             or
             the
             Iewes
             that
             offered
             their
             children
             vnto
             Molech
             ,
             do
             God
             more
             wrong
             ?
             The
             one
             mistooke
             the
             father
             of
             murther
             and
             crueltie
             for
             a
             God
             ;
             the
             other
             make
             the
             onely
             and
             true
             God
             ,
             which
             hath
             no
             pleasure
             in
             sacrifice
             or
             burnt
             offerings
             ,
             to
             be
             delighted
             in
             bloud
             ;
             not
             of
             Bulles
             and
             Goates
             ,
             but
             of
             poore
             and
             miserable
             men
             .
             Every
             rigid
             exactor
             of
             his
             owne
             ,
             whether
             by
             vsing
             the
             permitted
             benefit
             of
             humane
             law
             ,
             or
             misconstrued
             warrant
             of
             lawes
             divine
             ,
             disfigures
             his
             Creator
             and
             makes
             him
             a
             God
             of
             justice
             onely
             .
             On
             the
             other
             side
             ,
             such
             as
             are
             ready
             to
             kill
             themselues
             and
             their
             friends
             with
             kindnesse
             ,
             frame
             a
             God
             of
             mercy
             and
             bountie
             ;
             vtterly
             dismembred
             of
             justice
             ,
             of
             indignation
             ,
             and
             severitie
             .
             The
             dissolute
             and
             wanton
             condemne
             even
             necessary
             austeritie
             of
             discipline
             or
             any
             set
             rules
             of
             life
             ,
             of
             Pharisaisme
             or
             enimitie
             against
             Christ
             ;
             whom
             by
             the
             same
             error
             ,
             they
             misconceiue
             to
             be
             much
             what
             like
             themselues
             ,
             though
             no
             consort
             of
             their
             riotous
             or
             dissolute
             
             courses
             ,
             yet
             one
             ,
             that
             will
             saue
             them
             sooner
             ,
             than
             most
             of
             such
             as
             seeme
             more
             holy
             .
             For
             did
             he
             not
             open
             heaven
             gates
             to
             Publicans
             and
             open
             sinners
             ,
             when
             they
             were
             shut
             to
             Scribes
             &
             Pharisees
             ?
             But
             alas
             poore
             soules
             ,
             they
             consider
             not
             ,
             that
             Publicanes
             and
             notorious
             sinners
             found
             mercy
             vnsought
             for
             ,
             to
             the
             end
             that
             succeeding
             ages
             ,
             how
             great
             soever
             their
             offences
             were
             ,
             should
             not
             despaire
             to
             finde
             it
             ,
             when
             they
             diligently
             sought
             it
             .
             Though
             God
             haue
             mercy
             in
             as
             great
             store
             for
             vs
             ,
             as
             for
             these
             first
             Converts
             of
             the
             Gentiles
             ,
             yet
             may
             we
             not
             desire
             it
             by
             such
             extraordinary
             meanes
             ,
             as
             they
             had
             it
             .
             Wee
             in
             the
             search
             of
             it
             must
             frame
             our
             liues
             to
             the
             patterne
             which
             they
             had
             set
             vs
             ,
             after
             it
             had
             found
             them
             .
             They
             meeting
             with
             it
             ,
             tooke
             a
             solemne
             farewell
             of
             their
             former
             sinnefull
             courses
             :
             so
             then
             mercy
             shewed
             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
             perswasions
             of
             actuall
             being
             in
             the
             state
             of
             grace
             ,
             vnlesse
             they
             be
             mingled
             with
             a
             correspondent
             measure
             of
             true
             repentance
             ,
             are
             but
             the
             painted
             fruits
             of
             Pharisaicall
             and
             Iewish
             blasphemie
             .
             To
             the
             former
             sort
             of
             these
             delinquents
             ,
             to
             the
             rigid
             ,
             and
             hard-hearted
             offender
             ,
             he
             will
             declare
             himselfe
             to
             be
             such
             ,
             as
             they
             secretly
             imagine
             him
             to
             be
             ,
             a
             God
             of
             judgement
             without
             mercy
             ,
             because
             they
             haue
             shewed
             no
             mercy
             to
             their
             brethren
             .
             To
             the
             latter
             (
             to
             the
             dissolute
             and
             presumptuous
             ,
             )
             he
             will
             approue
             himselfe
             such
             ,
             as
             they
             expect
             not
             ;
             his
             iustice
             ,
             which
             they
             least
             feare
             ,
             will
             sodainely
             overtake
             them
             ,
             while
             his
             mercy
             ,
             with
             which
             they
             haue
             dallied
             ,
             shall
             flie
             from
             them
             .
          
           
             3.
             
             It
             is
             hard
             for
             any
             man
             seasoned
             with
             the
             rudiments
             
             of
             Christian
             faith
             to
             haue
             his
             heart
             so
             full
             stuft
             with
             malice
             ,
             as
             shall
             leaue
             no
             confused
             notion
             of
             Christian
             charitie
             in
             his
             head
             ,
             with
             whose
             abstract
             beautie
             or
             amiable
             aspect
             simply
             considered
             ,
             the
             most
             wicked
             are
             enamoured
             .
             But
             as
             the
             naturall
             knowledge
             of
             God
             was
             by
             the
             Heathen
             ;
             so
             the
             notions
             of
             his
             graces
             are
             still
             detained
             in
             vnrighteousnesse
             by
             Christians
             ,
             in
             whom
             any
             kind
             of
             iniquitie
             raignes
             .
             Nor
             is
             it
             strange
             ,
             if
             selfe-loue
             ,
             which
             is
             the
             common
             nursery
             of
             all
             misconceipts
             in
             moralities
             ,
             bring
             forth
             delusorious
             imaginations
             of
             brotherly
             loues
             inherence
             in
             hearts
             ,
             wherin
             outragious
             malice
             keepes
             close
             residence
             ;
             seeing
             to
             be
             charitably
             minded
             towardes
             others
             ,
             is
             a
             qualitie
             ,
             that
             makes
             vs
             most
             commendable
             .
             No
             man
             ,
             that
             thinkes
             too
             charitably
             of
             himselfe
             ,
             but
             will
             easily
             be
             perswaded
             ,
             that
             he
             is
             as
             charitable
             ,
             as
             any
             man
             living
             towards
             others
             ;
             towards
             such
             especially
             to
             whom
             charitie
             is
             most
             due
             .
             To
             speake
             well
             of
             Christ
             and
             their
             King
             ,
             no
             man
             more
             forward
             ,
             than
             some
             kinde
             of
             drunkards
             .
             What
             they
             haue
             heard
             concerning
             Christs
             loving
             kindnesse
             towards
             men
             ,
             they
             never
             apprehend
             so
             affectionately
             ,
             as
             when
             their
             hearts
             are
             dilated
             with
             pleasant
             liquor
             .
             Of
             other
             loue
             and
             benignitie
             ,
             than
             what
             the
             cup
             doth
             minister
             ,
             they
             haue
             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
             mutuall
             applause
             or
             delightfull
             toyes
             ;
             they
             mistake
             their
             meetings
             for
             feasts
             of
             charitie
             .
             Some
             of
             this
             sect
             ,
             will
             not
             sticke
             to
             professe
             how
             highly
             they
             scorne
             ,
             that
             any
             dull
             sowre
             Stoicks
             devotion
             ,
             at
             Gods
             board
             ,
             should
             be
             so
             well
             seasoned
             with
             loue
             ,
             as
             are
             their
             friendly
             pastimes
             at
             
             Bacchus
             table
             .
             But
             if
             Gods
             Embassadour
             ,
             as
             time
             and
             place
             require
             ,
             shall
             open
             his
             mouth
             against
             them
             ,
             it
             is
             in
             their
             construction
             but
             to
             giue
             a
             vent
             vnto
             malice
             ,
             with
             whose
             abundance
             his
             heart
             would
             otherwise
             burst
             .
             To
             thinke
             thus
             maliciously
             of
             others
             ,
             is
             held
             by
             them
             in
             this
             humor
             especially
             ,
             rather
             an
             effect
             ,
             than
             breach
             of
             charitie
             .
             For
             not
             being
             able
             to
             distinguish
             that
             true
             and
             absolute
             good
             ,
             which
             they
             ought
             at
             all
             times
             most
             to
             affect
             ,
             from
             that
             ,
             which
             seemes
             good
             to
             them
             thus
             affected
             ,
             they
             kindly
             well-come
             their
             eager
             desires
             of
             enjoying
             the
             wonted
             pleasures
             of
             good
             fellowship
             without
             molestation
             ,
             for
             the
             fruits
             of
             peace
             .
             There
             is
             no
             foule
             of
             the
             ayre
             nor
             beast
             of
             the
             field
             ,
             either
             by
             kinde
             or
             breeding
             so
             wilde
             or
             brutish
             ,
             as
             to
             abandon
             all
             tearmes
             of
             loue
             ,
             or
             desire
             of
             peace
             with
             some
             others
             ;
             but
             that
             excessiue
             loue
             ,
             which
             ravenous
             beasts
             beare
             to
             their
             yong
             ones
             or
             consorts
             ,
             doth
             still
             animate
             them
             with
             rage
             &
             fury
             against
             man
             ,
             their
             lawfull
             Soveraigne
             ,
             and
             whets
             their
             appetite
             to
             devour
             and
             prey
             with
             more
             than
             wonted
             greedinesse
             ,
             vpon
             silly
             and
             harmelesse
             creatures
             .
             In
             like
             sort
             that
             loue
             ,
             which
             bad
             minded
             men
             mutually
             foster
             among
             themselues
             ,
             alwayes
             proues
             the
             mother
             of
             deadly
             hatred
             and
             vncharitablenesse
             towards
             all
             such
             ,
             as
             loue
             God
             and
             his
             lawes
             ;
             for
             these
             are
             greatest
             enemies
             to
             that
             kinde
             of
             peace
             ,
             which
             they
             onely
             know
             ,
             and
             most
             desire
             .
             Thus
             by
             a
             worse
             error
             ,
             than
             can
             rightly
             be
             emblematized
             by
             lxions
             fabulous
             imaginations
             ▪
             the
             fumes
             of
             wine
             are
             often
             mistaken
             for
             the
             motions
             of
             the
             spirit
             ,
             factious
             amitie
             goes
             currant
             for
             true
             Christian
             societie
             ,
             riotous
             mirth
             or
             other
             vnhallowed
             solace
             is
             entertained
             as
             the
             comfort
             or
             peace
             of
             conscience
             :
             
             and
             (
             which
             is
             worst
             of
             all
             )
             Christ
             is
             worse
             slaundered
             by
             such
             consorts
             ,
             than
             he
             was
             by
             the
             Scribes
             and
             Pharisees
             ;
             not
             for
             a
             companion
             onely
             of
             Publicanes
             and
             sinners
             ,
             but
             for
             a
             Patron
             of
             riot
             ,
             a
             friend
             of
             dissolutenesse
             .
          
           
             4.
             
             Yet
             are
             not
             these
             the
             principall
             offenders
             in
             this
             kinde
             ,
             because
             their
             offences
             ,
             though
             oftentimes
             fowlest
             in
             the
             sight
             of
             men
             ,
             are
             not
             so
             odious
             vnto
             the
             Searcher
             of
             all
             hearts
             ,
             as
             the
             enormities
             of
             others
             ,
             who
             presume
             more
             of
             his
             speciall
             favour
             and
             approbation
             .
             Many
             biting
             vsurers
             or
             oppressors
             will
             be
             ready
             to
             interpret
             the
             extraordinary
             increase
             of
             their
             estate
             ;
             Marchants
             or
             great
             dealers
             ,
             their
             successe
             in
             cheating
             or
             vnconscionable
             bargainings
             ;
             ambitious
             mindes
             ,
             the
             atchieving
             of
             their
             bad
             suites
             or
             vnlawfull
             promotions
             ,
             as
             vndoubted
             blessings
             of
             their
             God
             ,
             and
             sure
             pledges
             of
             his
             peculiar
             providence
             :
             when
             as
             in
             truth
             they
             are
             but
             baytes
             ,
             laid
             by
             Sathan
             to
             make
             them
             sacrifice
             in
             heart
             to
             their
             owne
             devises
             ,
             or
             to
             his
             lusts
             ,
             while
             with
             their
             lips
             they
             offer
             prayses
             vnto
             the
             Lord.
             All
             the
             misperswasions
             hitherto
             mentioned
             ,
             are
             but
             so
             many
             reciprocations
             of
             that
             deception
             ,
             which
             was
             observed
             before
             to
             be
             the
             maine
             Conduit
             or
             common
             spring
             of
             Idolatrie
             in
             the
             Heathen
             .
             As
             they
             admitted
             all
             for
             gods
             ,
             which
             had
             done
             them
             any
             extraordinary
             good
             ;
             so
             the
             carnall
             minded
             Christian
             deriues
             every
             notable
             branch
             of
             sense-pleasing
             good
             ,
             from
             the
             onely
             true
             invisible
             God.
             The
             transfiguration
             of
             divine
             essence
             is
             in
             both
             cases
             ,
             for
             qualitie
             ,
             the
             same
             ;
             albeit
             the
             Heathen
             Delinquent
             in
             ascribing
             wealth
             to
             Mercurie
             ,
             luxury
             to
             Bacchus
             ,
             (
             the
             one
             conceived
             as
             a
             god
             of
             cunning
             ,
             the
             other
             of
             ryot
             ,
             both
             
             flexible
             to
             mens
             desires
             ,
             that
             would
             worship
             them
             )
             did
             lesse
             offend
             ,
             than
             Christians
             ,
             aequally
             exorbitant
             ,
             doe
             in
             making
             the
             pure
             immaculate
             Essence
             ,
             author
             ,
             abettor
             ,
             or
             approver
             of
             their
             exorbitances
             .
             Any
             furtherance
             of
             naughtie
             desires
             or
             approbation
             of
             vnrighteous
             dealing
             ,
             suite
             worse
             with
             the
             knowne
             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
             Deitie
             .
             The
             worst
             that
             can
             be
             objected
             to
             any
             Heathen
             ,
             was
             their
             adoration
             of
             monstrous
             ,
             of
             vile
             or
             vgly
             creatures
             for
             gods
             .
             The
             Christian
             in
             what
             kinde
             soever
             alike
             exorbitant
             (
             if
             we
             compare
             his
             secret
             perswasions
             ,
             or
             presumptions
             either
             of
             Gods
             favourable
             affection
             or
             indulgence
             towards
             his
             person
             ,
             or
             approbation
             of
             his
             enormous
             actions
             ,
             with
             his
             professed
             beliefe
             of
             the
             same
             Gods
             absolute
             puritie
             ,
             justice
             ,
             holinesse
             ,
             and
             vnpartialitie
             )
             makes
             the
             Almightie
             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
             principalls
             in
             the
             nature
             of
             this
             sinne
             which
             we
             now
             reproue
             .
             At
             the
             least
             ,
             to
             distract
             or
             divide
             the
             divine
             power
             into
             severall
             formes
             or
             portions
             not
             much
             disagreeable
             to
             some
             particular
             distinct
             attributes
             of
             the
             true
             God
             ,
             is
             lesse
             abominable
             than
             to
             frame
             a
             multiplicitie
             of
             contrary
             wills
             ,
             or
             commixture
             of
             dissonant
             affections
             or
             resolutions
             in
             one
             indivisible
             ,
             eternall
             ,
             immutable
             Essence
             .
             The
             divine
             nature
             (
             saith
             *
             Nyssen
             )
             whatsoever
             it
             be
             besides
             ,
             (
             for
             who
             can
             comprehend
             it
             ?
             )
             is
             
               goodnesse
               ,
               holinesse
               ,
               
               power
               ,
               glorie
               ,
               puritie
               ,
               aeternitie
               .
            
             Who
             is
             he
             then
             ,
             may
             safely
             say
             to
             him
             ,
             
               My
               Father
            
             ?
             He
             whose
             nature
             is
             goodnesse
             ,
             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
             foule
             sinnes
             ,
             shall
             before
             repentance
             claime
             kindred
             of
             God
             ;
             and
             being
             vniust
             and
             filthy
             ,
             say
             to
             that
             
               iust
               and
               holy
               one
               ;
               My
               father
               !
            
             his
             mouth
             (
             whiles
             he
             repeates
             his
             
               Pater
               Noster
            
             )
             vents
             no
             prayers
             but
             contumelious
             slaunders
             against
             God.
             For
             by
             calling
             him
             Father
             (
             whiles
             he
             nourisheth
             any
             knowne
             sinnes
             in
             his
             heart
             ,
             )
             he
             makes
             him
             author
             ,
             and
             countenancer
             of
             his
             mischievous
             imaginations
             .
             These
             and
             the
             like
             declarations
             of
             this
             ancient
             and
             learned
             writer
             vpon
             the
             Lords
             prayer
             ,
             may
             serue
             as
             an
             orthodoxall
             Paraphrase
             or
             iust
             Comment
             vpon
             these
             sacred
             Texts
             of
             Scriptures
             :
             
               Vnto
               the
               wicked
               saith
               God
               ,
               What
               hast
               thou
               to
               doe
               to
               declare
               my
               statutes
               ,
               or
               that
               thou
               shouldest
               take
               my
               covenant
               in
               thy
               mouth
               ;
               seing
               thou
               hatest
               instruction
               ,
               and
               castest
               my
               words
               behinde
               thee
               ?
               When
               thou
               sawest
               a
               theefe
               ,
               then
               thou
               consentedst
               with
               him
               ,
               and
               hast
               beene
               partaker
               with
               Adulterers
               .
               Thou
               giuest
               thy
               mouth
               to
               evill
               ,
               and
               thy
               tongue
               frameth
               deceit
               .
               Thou
               sittest
               ,
               and
               speakest
               against
               thy
               brother
               ;
               thou
               slaunderest
               thine
               owne
               mothers
               sonne
               .
               These
               things
               hast
               thou
               done
               ,
               and
               I
               kept
               silence
               :
               thou
               thoughtest
               ,
               that
               I
               was
               altogether
               such
               a
               one
               as
               thy selfe
               ;
               but
               I
               will
               reprooue
               thee
               ,
               and
               set
               them
               in
               order
               before
               thine
               eyes
            
             *
             .
             
               And
               if
               yee
               call
               him
               Father
            
             (
             saith
             the
             Apostle
             )
             
               which
               without
               respect
               of
               persons
               iudgeth
               according
               to
               every
               mans
               worke
               ,
               passe
               the
               time
               of
               your
               dwelling
               here
               in
               feare
            
             *
             .
          
           
           
             5.
             
             Many
             excellent
             sayings
             ,
             much
             what
             to
             the
             same
             effect
             with
             the
             former
             ,
             hath
             Nyssene
             in
             the
             Treatise
             alledged
             ;
             none
             more
             homogeneall
             to
             my
             last
             observation
             ,
             then
             his
             censure
             of
             such
             ,
             as
             desire
             God
             to
             avenge
             their
             quarrells
             or
             plague
             their
             enemies
             .
             This
             ,
             as
             was
             late
             said
             ,
             is
             to
             make
             him
             a
             monster
             ,
             or
             (
             as
             much
             as
             in
             vs
             lies
             )
             to
             torture
             him
             ;
             whilest
             we
             labour
             to
             worke
             him
             to
             be
             of
             a
             quite
             contrary
             disposition
             towards
             others
             ,
             than
             we
             desire
             he
             should
             beare
             towards
             our selues
             .
             Doth
             a
             fountaine
             (
             at
             the
             same
             eye
             or
             outbursting
             )
             
               send
               forth
               sweete
               water
               and
               bitt●
            
             ▪
             But
             they
             ,
             which
             thus
             pray
             ,
             striue
             by
             one
             and
             the
             same
             breath
             to
             quench
             and
             kindle
             the
             wrath
             of
             God.
             The
             issue
             of
             their
             prayers
             is
             ;
             That
             he
             ,
             who
             is
             Lord
             and
             maker
             of
             all
             ,
             to
             whom
             the
             destruction
             of
             many
             cannot
             be
             more
             commodious
             ,
             than
             the
             weale
             and
             safetie
             of
             all
             ,
             should
             be
             as
             a
             consuming
             fire
             or
             malignant
             starre
             to
             some
             ,
             but
             as
             a
             sweete
             gleaming
             Spring
             Sunne
             to
             warme
             and
             cherish
             others
             .
             And
             yet
             much
             happier
             were
             this
             age
             ,
             than
             any
             before
             it
             hath
             beene
             ,
             wore
             not
             the
             incomprehensible
             goodnesse
             of
             Omnipotent
             power
             ,
             more
             prejudiced
             by
             some
             moderne
             Catechismes
             or
             Theologicall
             explications
             of
             his
             nature
             and
             attributes
             ,
             than
             by
             the
             vncharitable
             prayers
             of
             the
             Heathen
             ,
             or
             of
             rude
             and
             vncatechized
             Christians
             .
             Their
             errors
             ,
             or
             vnwarrantable
             glosses
             ,
             shall
             by
             Gods
             assistance
             elswhere
             be
             severed
             as
             well
             from
             the
             auncient
             orthodoxall
             truth
             ,
             as
             from
             the
             sacred
             Texts
             ,
             whereon
             they
             seeke
             to
             ground
             their
             doctrine
             :
             both
             being
             vsually
             corrupted
             ,
             or
             their
             puritie
             not
             discerned
             by
             reason
             of
             their
             commixture
             with
             mans
             corruption
             or
             the
             aspersiōs
             which
             it
             cast
             vpon
             them
             .
             At
             this
             time
             we
             onely
             take
             opportunitie
             
             to
             draw
             the
             poyson
             of
             their
             opinions
             rather
             than
             their
             opinions
             themselues
             ,
             vnto
             the
             same
             head
             ,
             whereto
             the
             former
             corrupt
             humors
             haue
             beene
             gathered
             .
          
        
         
           
             CHAPTER
             XLIIII
             .
          
           
             
               Of
               misperswasions
               concerning
               Iustice
               ,
               and
               Mercie
               divine
               .
            
          
           
             1.
             
             THere
             is
             in
             all
             of
             vs
             by
             nature
             (
             and
             it
             is
             the
             remedilesse
             remainder
             of
             our
             first
             Parents
             pride
             )
             a
             greater
             desire
             to
             be
             great
             than
             to
             be
             good
             :
             by
             the
             strength
             of
             this
             exorbitancy
             or
             sinister
             sway
             of
             inbred
             appetite
             ,
             men
             of
             higher
             place
             or
             estimation
             ,
             for
             the
             most
             part
             ,
             become
             more
             willing
             to
             do
             that
             ,
             whence
             their
             inferiors
             may
             receiue
             wrong
             ,
             than
             to
             haue
             the
             case
             disputed
             or
             their
             credit
             called
             in
             question
             ,
             whether
             the
             harme
             redounding
             to
             others
             from
             their
             peremptory
             resolutions
             be
             in
             its
             nature
             a
             wrong
             ,
             or
             rather
             a
             necessary
             effect
             of
             just
             authoritie
             .
             The
             aspersion
             ,
             which
             this
             corruption
             of
             nature
             secretly
             casts
             vpon
             the
             Almightie
             ,
             is
             that
             he
             may
             ,
             yea
             doth
             predestinate
             most
             soules
             created
             by
             him
             to
             an
             endlesse
             life
             more
             miserable
             than
             this
             mortall
             life
             ,
             whereof
             some
             through
             sicknesse
             ,
             others
             through
             age
             ,
             most
             through
             one
             or
             other
             miseries
             ,
             are
             often
             wearie
             :
             that
             he
             did
             preordaine
             Adams
             fall
             as
             an
             vnavoydable
             meanes
             for
             accomplishing
             this
             his
             irresistible
             will
             ;
             and
             that
             all
             this
             may
             be
             done
             without
             any
             impeachment
             to
             his
             infinite
             justice
             ,
             goodnesse
             ,
             or
             mercy
             so
             solemnly
             avouched
             and
             much
             magnified
             
             in
             Scriptures
             .
             Peremptory
             positions
             or
             determinations
             to
             this
             purpose
             ,
             are
             in
             these
             mens
             judgements
             ,
             farre
             more
             safe
             ,
             than
             to
             question
             (
             though
             but
             for
             private
             satisfaction
             or
             resolution
             )
             whether
             Gods
             absolute
             dominion
             over
             all
             creatures
             ,
             may
             fully
             acquit
             him
             from
             all
             suspition
             of
             wrongfull
             or
             hard
             vsing
             these
             supposed
             sonnes
             of
             reprobation
             ?
             The
             rigor
             of
             this
             opinion
             ,
             in
             part
             occasioned
             by
             this
             meanes
             ,
             findes
             opportunitie
             of
             enlarging
             it selfe
             in
             men
             ,
             either
             more
             inclined
             or
             better
             able
             to
             effect
             what
             they
             purpose
             by
             strong
             hand
             ;
             then
             to
             forecast
             the
             certaine
             atchieuements
             of
             their
             purposes
             by
             multiplicitie
             of
             meanes
             severally
             sufficient
             ,
             and
             all
             in
             their
             kinde
             moderate
             and
             iust
             .
             For
             from
             this
             preiudiciall
             approbation
             of
             those
             courses
             as
             best
             ,
             which
             breede
             them
             least
             trouble
             in
             dispatch
             of
             private
             businesses
             ,
             they
             passe
             over
             their
             assent
             ,
             without
             further
             examination
             ,
             to
             a
             misgrowne
             branch
             of
             the
             former
             doctrine
             ,
             [
             That
             Gods
             absolute
             decree
             for
             manifesting
             his
             glory
             is
             like
             their
             peremptory
             resolutions
             for
             accomplishing
             what
             they
             intemperately
             affect
             .
             ]
             And
             these
             know
             no
             tenor
             ,
             but
             one
             ;
             [
             
               Thus
               it
               shall
               be
               ,
               and
               no
               otherwise
               .
            
             ]
             Such
             they
             are
             as
             leaue
             no
             varietie
             of
             meanes
             ,
             no
             possibilitie
             of
             choyce
             ,
             or
             indifferencie
             for
             their
             instruments
             or
             actors
             .
             Yet
             were
             the
             course
             of
             every
             secondary
             agent
             so
             infallibly
             levelled
             by
             the
             first
             cause
             to
             those
             determinate
             effects
             which
             they
             produce
             ,
             as
             that
             they
             could
             not
             ,
             without
             violation
             of
             the
             law
             ,
             whereto
             his
             absolute
             will
             hath
             tyed
             them
             ,
             be
             inclined
             to
             any
             other
             ;
             the
             perpetuall
             operation
             of
             an
             infinite
             wisedome
             would
             be
             superfluous
             to
             the
             continuall
             governemen●
             of
             heaven
             and
             earth
             .
             Wisedome
             more
             than
             ordinary
             ▪
             
             (
             perhaps
             greater
             than
             Aristotle
             required
             in
             his
             principall
             Mouer
             )
             might
             seeme
             requisite
             for
             the
             first
             ordering
             or
             fixing
             the
             severall
             branches
             of
             the
             vnresistible
             power
             ,
             vpon
             their
             determined
             and
             appointed
             ends
             ;
             vnto
             which
             notwithstanding
             being
             once
             indissolubly
             chained
             (
             the
             number
             of
             effects
             possible
             being
             in
             this
             opinion
             no
             more
             then
             are
             determinately
             and
             inevitably
             future
             ;
             )
             the
             same
             wit
             or
             skill
             ,
             which
             serues
             to
             keepe
             a
             clocke
             ,
             would
             without
             further
             improuement
             abundantly
             suffice
             to
             order
             the
             whole
             course
             of
             nature
             ,
             to
             guide
             and
             moderate
             the
             everlasting
             revolutions
             of
             time
             .
          
           
             2.
             
             Some
             offend
             ,
             as
             lately
             hath
             beene
             debated
             ,
             in
             seeking
             to
             inlarge
             Gods
             iustice
             by
             subtracting
             from
             his
             mercy
             ,
             or
             contrariwise
             ,
             every
             one
             semblably
             to
             the
             suggestions
             of
             his
             peculiar
             disposition
             .
             The
             fault
             properly
             issuing
             from
             the
             confluence
             of
             these
             humors
             last
             touched
             ,
             is
             an
             extension
             of
             his
             power
             beyond
             the
             circuit
             of
             his
             wisedome
             ,
             and
             other
             attributes
             of
             like
             infinite
             extent
             ;
             which
             in
             vndoubted
             consequence
             is
             to
             restraine
             and
             bridle
             that
             power
             ,
             which
             they
             would
             seeme
             aboue
             others
             to
             enlarge
             ,
             from
             extending
             so
             far
             as
             reason
             with
             out
             Scripture
             may
             rightly
             conceiue
             the
             force
             and
             efficacie
             of
             the
             
               first
               cause
            
             may
             reach
             .
             As
             we
             may
             not
             giue
             his
             honour
             to
             men
             or
             graven
             Images
             ;
             so
             may
             we
             not
             robbe
             one
             of
             his
             attributes
             to
             enrich
             another
             .
             Although
             to
             speake
             ,
             as
             the
             truth
             in
             this
             case
             requires
             ;
             he
             that
             minisheth
             any
             one
             attribute
             ,
             doth
             in
             conclusion
             maime
             the
             rest
             .
          
           
             3.
             
             The
             severall
             places
             or
             instances
             of
             Scriptures
             ,
             whereon
             the
             diversitie
             of
             opinions
             concerning
             Gods
             loue
             or
             hate
             to
             his
             creatures
             is
             grounded
             ;
             I
             must
             hereafter
             
             warily
             touch
             and
             examine
             with
             that
             humilitie
             which
             becomes
             every
             true
             Christian
             ,
             especially
             such
             a
             meane
             member
             of
             the
             English
             Church
             as
             my selfe
             .
             In
             the
             Interim
             (
             not
             intending
             to
             prejudice
             the
             conclusions
             vsually
             received
             ,
             or
             well
             approved
             by
             learned
             Reformers
             of
             Religion
             )
             I
             may
             presume
             of
             every
             charitable
             and
             vnpartiall
             Readers
             leaue
             ,
             here
             and
             there
             to
             vntwist
             so
             much
             or
             so
             many
             of
             their
             premisses
             ,
             as
             were
             they
             granted
             ,
             haue
             not
             so
             much
             force
             to
             draw
             forth
             the
             conclusions
             ,
             wherto
             their
             authors
             tye
             them
             ;
             as
             to
             maime
             or
             mangle
             the
             Omnipotent
             power
             ,
             or
             rather
             to
             disarme
             their
             Maker
             of
             omnipotencie
             .
             Yet
             is
             not
             this
             the
             worst
             :
             for
             vnto
             me
             it
             hath
             ever
             beene
             a
             continuall
             eye-sore
             of
             minde
             or
             hearts
             griefe
             ,
             to
             see
             moderne
             spirits
             (
             in
             the
             pride
             of
             their
             presumed
             wits
             )
             take
             vpon
             them
             to
             grace
             or
             countenance
             conclusions
             most
             auncient
             and
             orthodoxall
             ,
             by
             such
             new
             and
             quaint
             flourishing
             proofes
             ,
             as
             had
             they
             true
             life
             or
             solid
             strength
             in
             themselues
             ,
             were
             able
             to
             dead
             the
             principall
             stemmes
             of
             divine
             goodnesse
             ,
             or
             at
             lest
             to
             breake
             off
             the
             farre-spreading
             branches
             of
             it
             ,
             and
             to
             engraffe
             partiall
             favour
             and
             vncouth
             austeritie
             in
             their
             places
             .
             And
             I
             know
             not
             whether
             (
             besides
             the
             motiues
             mentioned
             )
             a
             niggardly
             contraction
             of
             our
             kindnesse
             to
             some
             few
             friends
             or
             acquaintance
             (
             occasioned
             from
             too
             much
             experience
             or
             consideration
             ,
             how
             quickly
             the
             fountaine
             of
             mans
             benignity
             dries
             vp
             ,
             by
             deriving
             it
             vnto
             many
             ;
             )
             doe
             not
             secretly
             and
             vnwittingly
             moue
             dispositions
             ,
             otherwise
             mis-inclined
             ,
             to
             cut
             the
             wings
             of
             Gods
             mercy
             towardes
             others
             shorter
             ,
             that
             their
             growth
             ,
             so
             farre
             as
             they
             shelter
             themselues
             and
             some
             few
             more
             ,
             may
             be
             the
             fuller
             ,
             and
             their
             protection
             
             vnder
             them
             more
             safe
             and
             comfortable
             .
          
           
             4.
             
             This
             streame
             of
             error
             (
             arising
             from
             the
             former
             heads
             ,
             with
             whose
             swift
             and
             violent
             course
             many
             are
             carried
             away
             without
             their
             expresse
             consent
             ,
             and
             in
             a
             manner
             against
             their
             mindes
             ,
             )
             receiues
             oftimes
             an
             vnpleasant
             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
             vsually
             shutts
             vp
             a
             plausible
             delight
             to
             adorne
             and
             beautifie
             their
             owne
             creatures
             (
             as
             they
             tearme
             them
             )
             though
             it
             be
             with
             the
             disgrace
             and
             spoyles
             of
             men
             ,
             whom
             God
             hath
             made
             by
             birth
             ,
             education
             ,
             and
             other
             ornaments
             of
             nature
             ,
             farre
             more
             noble
             .
             Secret
             consciousnesse
             of
             pronenesse
             to
             imitate
             the
             Mightie
             in
             this
             partiall
             humor
             ,
             covertly
             suggests
             an
             imaginatiō
             ,
             that
             the
             Almighty
             is
             herein
             like
             them
             ,
             whom
             we
             would
             be
             like
             ,
             were
             our
             meanes
             the
             same
             ;
             one
             ,
             to
             whom
             nothing
             ,
             not
             the
             death
             and
             everlasting
             torments
             of
             infinite
             millions
             ,
             all
             created
             by
             him
             ,
             can
             be
             displeasant
             ,
             whilest
             their
             dejection
             serues
             as
             means
             for
             advancing
             his
             mercy
             towardes
             some
             few
             predestinate
             vnto
             glory
             and
             happinesse
             .
          
           
             5.
             
             Onely
             in
             this
             I
             can
             commend
             this
             rigid
             opinion
             for
             its
             kindnesse
             ,
             that
             it
             is
             so
             forward
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             might
             well
             beare
             this
             inscription
             ;
             
               Mater
               me
               genuit
               ,
               eadem
               mox
               gignitur
               ex
               me
               ,
            
             Mens
             naturall
             inclination
             to
             partialitie
             first
             begets
             this
             perswasion
             of
             Gods
             speciall
             favour
             towards
             some
             ,
             and
             extraordinary
             severitie
             towards
             others
             ,
             as
             they
             are
             his
             creatures
             :
             and
             this
             perswasion
             being
             once
             setled
             in
             the
             braine
             ,
             doth
             animate
             augment
             ,
             and
             sublimate
             the
             inbred
             partiall
             humor
             ,
             which
             resideth
             in
             the
             heart
             .
             Towards
             some
             sort
             of
             
             men
             ,
             no
             men
             living
             are
             more
             kinde
             and
             loving
             ;
             towards
             others
             ,
             not
             the
             wildest
             creatures
             breathing
             are
             more
             mercilesse
             and
             cruell
             ,
             than
             many
             favourers
             of
             absolute
             Reprobation
             are
             .
             But
             in
             the
             points
             of
             Reprobation
             and
             Election
             ,
             as
             in
             diverse
             others
             ;
             the
             best
             and
             safest
             method
             is
             to
             beginne
             with
             the
             practise
             of
             knowne
             precepts
             concerning
             men
             ,
             and
             to
             end
             in
             contemplatiō
             of
             the
             divine
             decree
             .
             Now
             the
             sincere
             practise
             of
             the
             Apostolique
             Rule
             of
             doing
             good
             to
             all
             ,
             though
             speciall
             good
             to
             such
             ,
             as
             are
             visible
             members
             of
             Gods
             family
             or
             Christs
             Church
             on
             earth
             ,
             will
             best
             organize
             our
             hearts
             for
             the
             right
             conceiving
             ,
             and
             qualifie
             our
             braines
             for
             the
             commodious
             expressing
             of
             our
             heavenly
             Fathers
             goodnesse
             .
             For
             seeing
             his
             mercy
             and
             loving
             kindnesse
             are
             absolutely
             infinite
             in
             themselues
             ,
             why
             should
             wee
             deny
             them
             to
             be
             truely
             and
             sincerely
             extended
             vnto
             all
             men
             ?
             Though
             in
             the
             issue
             intensiuely
             infinite
             to
             his
             chosen
             onely
             ;
             on
             whom
             notwithstanding
             his
             sweetest
             bounties
             are
             never
             multiplied
             without
             some
             proportioned
             increase
             of
             bountie
             towards
             others
             .
             So
             often
             as
             the
             Ocean
             of
             his
             loving
             kindnesse
             towards
             them
             doth
             over-flow
             ,
             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
             goodnesse
             :
             not
             that
             it
             is
             his
             will
             ,
             his
             blessings
             at
             any
             time
             should
             be
             fruitlesse
             ,
             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.
             
             SVch
             are
             the
             mutuall
             imbracements
             or
             intertexture
             of
             truth
             and
             goodnesse
             :
             that
             rightly
             neither
             can
             wee
             judge
             ought
             for
             good
             ,
             which
             is
             not
             true
             ;
             nor
             deny
             any
             knowne
             truth
             to
             be
             in
             its
             own
             nature
             good
             .
             Goodnesse
             it selfe
             ,
             were
             it
             to
             be
             defined
             by
             me
             ,
             should
             be
             no
             more
             then
             
               a
               solidity
               of
               truth
            
             :
             and
             to
             fasten
             our
             inclinations
             vpon
             any
             object
             as
             good
             without
             an
             apprehension
             or
             presumption
             of
             it
             as
             true
             ,
             is
             lesse
             possible
             ,
             than
             to
             peirce
             into
             the
             substance
             of
             massie
             bodies
             without
             passage
             through
             their
             surfaces
             .
             And
             because
             our
             appetite
             or
             affection
             cannot
             fasten
             vpon
             any
             conceited
             good
             without
             a
             setled
             perswasion
             ,
             that
             our
             preconceit
             of
             it
             for
             such
             is
             true
             :
             it
             hence
             comes
             to
             passe
             ,
             that
             when
             our
             eager
             appetites
             haue
             so
             farre
             gotten
             the
             start
             of
             deliberation
             ,
             that
             we
             cannot
             curbe
             or
             recall
             them
             ;
             they
             draw
             our
             mindes
             to
             be
             of
             their
             opinion
             ,
             or
             bring
             the
             soule
             by
             this
             colluctance
             into
             a
             kinde
             of
             waking
             dreame
             ,
             [
             that
             all
             such
             particulars
             are
             true
             and
             warrantable
             ,
             which
             either
             the
             vnderstanding
             for
             the
             present
             cannot
             be
             perswaded
             peremptorily
             to
             condemne
             for
             evill
             ,
             or
             that
             part
             or
             facultie
             ,
             wherein
             affections
             are
             seated
             ,
             not
             be
             disswaded
             from
             approving
             as
             good
             .
             ]
             
               Even
               such
               as
               deny
               there
               is
               a
               God
               ,
               or
               vnchangeable
               Rule
               of
               truth
               or
               goodnesse
               ,
               by
               whose
               patterne
               our
               perswasions
               and
               affections
               should
               be
               framed
               ,
               striue
               to
               apprehend
               this
               their
               wicked
               imagination
               as
               true
               :
            
             because
             
             not
             so
             apprehended
             it
             could
             giue
             no
             shadow
             of
             present
             case
             or
             contentment
             to
             their
             galled
             consciences
             ,
             alwayes
             as
             apt
             to
             be
             grieved
             with
             every
             representation
             of
             infinite
             goodnesse
             accompanied
             with
             infinite
             justice
             ,
             or
             of
             infinite
             truth
             though
             wedded
             with
             infinite
             mercy
             ,
             vtterly
             devoide
             of
             partialitie
             ,
             as
             sore
             eyes
             are
             to
             be
             offended
             with
             every
             glimpse
             of
             splendent
             light
             ,
             albeit
             seconded
             with
             cherishing
             heate
             or
             warmth
             comfortable
             to
             the
             whole
             body
             .
             Nor
             can
             the
             minde
             disswade
             the
             affection
             ,
             or
             sensuall
             part
             from
             any
             misaffected
             good
             ,
             but
             by
             suggesting
             these
             or
             the
             like
             contrary
             conceits
             ;
             
               [
               That
               it
               is
               a
               true
               evill
               ,
               and
               onely
               a
               seeming
               good
               .
               That
               this
               desire
               to
               haue
               it
               countenanced
               with
               the
               authoritie
               of
               truth
               is
               vnlawfull
               .
               Now
               whiles
               these
               opposite
               inclinations
               stand
               in
               equall
               ballance
               ,
               there
               can
               be
               no
               setled
               resolution
               or
               actuall
               choyce
               .
            
             Nor
             is
             it
             possible
             the
             affection
             should
             ,
             after
             such
             debatements
             ,
             sway
             the
             soule
             to
             any
             vnlawfull
             practise
             ,
             vnlesse
             the
             vnderstanding
             (
             or
             if
             any
             other
             middle
             facultie
             there
             be
             ,
             which
             holdes
             the
             scales
             or
             hath
             as
             it
             were
             ,
             the
             swaying
             voice
             betwixt
             them
             )
             relent
             or
             decline
             from
             the
             point
             wherat
             it
             stood
             ,
             and
             either
             assent
             vnto
             the
             suggestions
             of
             sence
             for
             the
             time
             being
             ,
             as
             true
             and
             good
             ,
             or
             at
             least
             not
             expressely
             condemne
             them
             for
             false
             ,
             nor
             couragiously
             withstand
             them
             .
          
           
             2.
             
             Truths
             or
             mandates
             divine
             considered
             in
             generall
             or
             without
             incombrances
             annexed
             to
             their
             practise
             ,
             many
             there
             be
             ,
             which
             affect
             more
             vehemently
             ,
             than
             their
             more
             honestly
             minded
             brethren
             .
             But
             this
             fervent
             imbracement
             arising
             not
             from
             a
             cleare
             intellectuall
             apprehension
             of
             their
             abstract
             truth
             ,
             or
             liue
             
             touch
             of
             their
             goodnesse
             ,
             but
             rather
             from
             a
             generall
             affectionate
             temper
             
               Volendi
               valdè
               quicquid
               volunt
               ,
               of
               willing
               eagerly
               whatsoever
               they
               will
               at
               all
            
             ;
             becommeth
             the
             shop
             of
             transforming
             or
             mispicturing
             Gods
             will
             revealed
             in
             his
             word
             ,
             whiles
             they
             descend
             to
             actuall
             choyce
             of
             particulars
             proffered
             in
             their
             course
             of
             life
             .
             Men
             of
             this
             temper
             (
             saith
             S.
             
               Augustine
               )
               Ita
               veritatem
               amant
               ,
               vt
               velint
               vera
               esse
               quaecunque
               amant
               :
               Such
               lovers
               they
               are
               of
               truth
               ,
               that
               they
               wish
               all
               might
               be
               true
               which
               they
               loue
               .
            
             And
             vehement
             desires
             often
             reiterated
             ,
             multiply
             themselues
             into
             perswasions
             .
             Sometimes
             it
             may
             be
             they
             eagerly
             affect
             vnopposed
             truth
             for
             its
             owne
             sake
             ,
             but
             withall
             more
             eagerly
             affect
             those
             sensuall
             pleasures
             ,
             which
             most
             oppose
             it
             .
             Oftimes
             againe
             some
             thing
             in
             its
             nature
             truly
             good
             is
             mixed
             with
             or
             included
             in
             those
             particulars
             ,
             which
             they
             strongly
             affect
             :
             and
             whiles
             this
             combination
             lasts
             ;
             goodnesse
             it selfe
             is
             imbraced
             with
             them
             
               ex
               accidente
            
             .
             But
             being
             imbraced
             onely
             vpon
             these
             tearmes
             ,
             when
             the
             same
             particulars
             ,
             (
             after
             the
             combination
             is
             dissolved
             ,
             )
             come
             accompanied
             with
             other
             distastfull
             adherents
             ,
             it
             is
             loathed
             by
             them
             according
             to
             the
             degrees
             of
             former
             liking
             .
             *
             Socrates
             (
             sayth
             a
             witty
             Writer
             )
             when
             he
             defined
             loue
             to
             be
             a
             desire
             of
             that
             which
             was
             beautifull
             or
             comely
             ,
             should
             haue
             given
             this
             Caveat
             withall
             ;
             That
             nothing
             almost
             is
             in
             it
             nature
             so
             vnbeautifull
             or
             vncomely
             ,
             but
             will
             seeme
             faire
             and
             louely
             ,
             so
             it
             might
             haue
             a
             lovers
             eye
             for
             
               its
               looking
               glasse
            
             .
             But
             Socrates
             his
             meaning
             was
             perhaps
             better
             than
             this
             witty
             Writers
             apprehension
             ,
             and
             was
             (
             if
             I
             mistake
             not
             his
             Dialect
             )
             this
             ;
             That
             not
             every
             desire
             of
             any
             seeming
             good
             or
             comely
             appearances
             ,
             but
             onely
             that
             desire
             ,
             which
             is
             
             set
             on
             goodnesse
             ,
             beautie
             ,
             or
             comelinesse
             it selfe
             ,
             is
             to
             be
             graced
             with
             the
             title
             of
             loue
             .
             Howbeit
             loue
             or
             desire
             thus
             set
             ,
             cannot
             secure
             affectionate
             tempers
             from
             being
             tossed
             or
             shaken
             with
             sense-pleasing
             opportunities
             or
             temptations
             .
          
           
             3.
             
             That
             our
             Saviours
             advise
             is
             to
             be
             followed
             before
             any
             contrary
             counsell
             ,
             is
             a
             point
             so
             cleare
             ,
             as
             no
             Christian
             can
             deny
             the
             obedience
             of
             speculatiue
             assent
             vnto
             it
             :
             yet
             many
             men
             ,
             almost
             every
             man
             ,
             in
             matters
             of
             practise
             ,
             prejudiciall
             to
             their
             private
             interests
             ,
             will
             traverse
             the
             meaning
             ,
             whether
             of
             his
             clearest
             Maximes
             or
             most
             peremptory
             Mandates
             .
             His
             reply
             to
             Martha
             complaining
             of
             her
             sister
             for
             not
             helping
             her
             to
             intertaine
             him
             ;
             [
             
               Martha
               ,
               Martha
               ,
               Thou
               art
               carefull
               and
               troubled
               about
               many
               things
               ;
               but
               one
               thing
               is
               needfull
               .
               And
               Mary
               hath
               chosen
               that
               good
               part
               ,
               which
               shall
               not
               be
               taken
               away
               from
               her
               .
            
             Luk.
             chap.
             10.
             vers
             .
             41
             ,
             42.
             ]
             includes
             a
             Maxime
             of
             sacred
             vse
             ,
             and
             will
             warrant
             this
             Aphorisme
             ;
             [
             That
             a
             life
             priviledged
             with
             vacancie
             from
             secular
             imployments
             for
             better
             meditation
             on
             heavenly
             matters
             ,
             is
             the
             most
             compendious
             course
             to
             that
             endlesse
             life
             ,
             which
             every
             Christian
             proposeth
             as
             the
             sole
             end
             of
             this
             wearisome
             pilgrimage
             .
             ]
             Were
             our
             hearts
             constant
             in
             themselues
             ,
             and
             stedfastly
             setled
             vpon
             the
             former
             generall
             truth
             ;
             it
             were
             impossible
             our
             inclination
             or
             assent
             to
             it
             ,
             should
             not
             be
             swayed
             as
             strongly
             to
             the
             practises
             subordinate
             .
             Doth
             then
             our
             inclination
             or
             assent
             remoue
             from
             the
             former
             generall
             ,
             whiles
             it
             beares
             off
             from
             these
             or
             like
             particular
             practises
             ?
             Yes
             ;
             and
             would
             draw
             our
             soules
             to
             contradictious
             Atheisme
             ,
             did
             they
             not
             by
             a
             nimble
             tricke
             of
             sophisticall
             inversion
             ,
             retire
             backwards
             by
             a
             contrary
             
             way
             vnto
             the
             points
             ,
             from
             which
             they
             shrinke
             .
             Their
             recovered
             assent
             or
             adherence
             to
             former
             generalities
             ,
             may
             in
             some
             sence
             be
             rather
             accounted
             the
             same
             ,
             then
             altogether
             diverse
             .
             So
             might
             the
             Marriners
             needle
             be
             more
             truely
             said
             to
             be
             fixed
             vpon
             the
             same
             points
             ,
             rather
             then
             diverted
             from
             them
             ,
             albeit
             that
             end
             ,
             which
             was
             set
             vpon
             the
             South-pole
             ,
             were
             instantly
             turned
             vnto
             the
             North.
             The
             naturall
             situation
             of
             the
             former
             generall
             assent
             was
             thus
             ;
             [
             
               The
               true
               sence
               and
               meaning
               of
               our
               Saviours
               advise
               is
               alwayes
               best
               ,
               and
               to
               be
               followed
               before
               any
               contrary
               counsell
               .
            
             ]
             But
             when
             free
             choyce
             of
             opposite
             particulars
             is
             presented
             ,
             it
             turnes
             thus
             ;
             [
             
               That
               which
               is
               the
               best
               course
               and
               most
               to
               be
               followed
               ,
               is
               certainly
               such
               ,
               as
               our
               Saviours
               words
               ,
               truely
               vnderstood
               ,
               doe
               advise
               vnto
               .
            
             ]
             The
             assent
             is
             in
             effect
             the
             same
             ,
             onely
             inverted
             .
             But
             from
             this
             inversion
             wee
             vsually
             draw
             Iustifications
             or
             Apologies
             for
             our
             most
             sinister
             choyces
             .
             The
             ambitious
             minde
             from
             the
             inverted
             generall
             assent
             ,
             thus
             assumes
             ;
             [
             Practicall
             imployments
             for
             preferment
             (
             my
             opportunities
             and
             qualifications
             considered
             )
             are
             the
             best
             course
             I
             can
             take
             ,
             either
             for
             mine
             owne
             or
             others
             good
             :
             wherefore
             our
             Saviours
             advise
             to
             Martha
             ,
             rightly
             limited
             or
             interpreted
             ,
             is
             no
             way
             adversant
             to
             my
             intended
             choyce
             .
             And
             if
             he
             can
             light
             of
             other
             sacred
             passages
             ,
             which
             mention
             the
             advancement
             of
             Gods
             Saints
             to
             civill
             dignities
             ;
             as
             Daniells
             wearing
             a
             purple
             robe
             ,
             and
             furtherance
             of
             the
             Churches
             cause
             by
             his
             high
             place
             in
             the
             Court
             ;
             these
             he
             takes
             as
             sealed
             warrants
             to
             authorize
             his
             ambitious
             desires
             or
             selfe-exalting
             projects
             .
          
           
             4.
             
             How
             many
             vnbeneficed
             men
             in
             our
             times
             haue
             with
             great
             zeale
             and
             presumed
             fervencie
             of
             that
             spirit
             ,
             
             by
             which
             holy
             Scriptures
             were
             written
             ,
             preached
             damnation
             against
             pluralities
             of
             benefices
             ;
             afterwards
             allured
             by
             the
             sweet
             of
             one
             to
             swallow
             more
             ,
             and
             not
             so
             content
             ,
             to
             condemne
             their
             former
             opinion
             as
             conceived
             from
             schismaticall
             expositions
             of
             Scriptures
             worthy
             of
             excommunication
             ?
             What
             was
             the
             reason
             ?
             In
             want
             or
             discontent
             ,
             they
             were
             perswaded
             ,
             that
             if
             no
             Clergie
             man
             should
             haue
             more
             livings
             than
             one
             ,
             they
             might
             hope
             to
             haue
             one
             at
             least
             amongst
             their
             neighbours
             .
             And
             the
             necessitie
             of
             this
             doctrine
             being
             to
             them
             ,
             as
             they
             were
             now
             affected
             ,
             the
             better
             ,
             was
             apprehended
             by
             equall
             strength
             of
             the
             same
             affection
             ,
             as
             the
             more
             true
             and
             warrantable
             by
             Gods
             word
             .
             But
             their
             appetite
             ,
             first
             sharpened
             by
             want
             ,
             being
             once
             fed
             with
             the
             fat
             of
             one
             ,
             did
             inflame
             their
             desires
             with
             vndoubted
             hope
             of
             more
             good
             ,
             likely
             to
             redound
             from
             two
             or
             more
             .
             And
             because
             their
             first
             opinions
             or
             resolutions
             included
             lesse
             hopefull
             meanes
             or
             matter
             of
             contentment
             to
             their
             present
             desires
             ,
             it
             was
             to
             be
             condemned
             as
             vntrue
             ,
             or
             lesse
             probable
             ,
             than
             this
             ,
             which
             they
             now
             embrace
             ;
             especially
             in
             that
             the
             former
             had
             been
             conceived
             by
             them
             ,
             when
             they
             were
             scarce
             men
             ,
             or
             men
             of
             meane
             place
             ,
             or
             little
             experience
             in
             the
             world
             ;
             worse
             by
             three
             hundred
             pound
             a
             yeare
             ,
             than
             now
             they
             are
             .
          
           
             5.
             
             To
             maintaine
             their
             opinions
             with
             cracking
             flashes
             of
             burning
             zeale
             ,
             or
             to
             overlash
             in
             commendations
             of
             mens
             persons
             ,
             is
             a
             temper
             in
             young
             men
             especially
             ,
             very
             suspitious
             ,
             and
             more
             truely
             argues
             abundance
             of
             ambitious
             humour
             or
             vnpurified
             affection
             ,
             than
             any
             degree
             of
             sincere
             loue
             to
             truth
             or
             goodnesse
             .
             For
             this
             reason
             ,
             when
             either
             their
             purposes
             or
             affections
             
             change
             ,
             they
             are
             so
             ready
             to
             sing
             
               Canticum
               novum
            
             ,
             ditties
             so
             strangely
             contrary
             to
             their
             late
             passionate
             songs
             ,
             that
             no
             devise
             can
             better
             emblazen
             the
             inconstancy
             of
             their
             boysterously
             blind
             perswasions
             ,
             than
             Polyphoemus
             ,
             as
             the
             Poet
             pictures
             him
             in
             his
             woeing
             fit
             ;
             
               
                 Candidior
                 folio
                 nivei
                 Galataea
                 ligustri
                 ,
              
               
                 Floridior
                 prato
                 ,
                 longa
                 procerior
                 alno
                 ,
              
               
                 Spendidior
                 vitro
                 ,
                 tenero
                 lascivior
                 haedo
                 ,
              
               
                 Laevior
                 assiduo
                 detritis
                 aequore
                 chonchis
                 ,
              
               
                 Solibus
                 hybernis
                 ,
                 aestiva
                 gratior
                 vmbra
                 ,
              
               
                 Nobilior
                 pomis
                 ,
                 Platano
                 conspectior
                 alta
                 ,
              
               
                 Lucidior
                 glacie
                 ,
                 maturâ
                 dulcior
                 vua
                 ,
              
               
                 Mollior
                 &
                 cygni
                 plumis
                 ,
                 et
                 lacte
                 coacto
                 ;
              
               
                 Et
                 si
                 non
                 fugias
                 ,
                 riguo
                 formosior
                 horto
                 :
              
            
             This
             was
             his
             note
             ,
             whiles
             his
             loue
             did
             kindle
             in
             hope
             :
             much
             changed
             with
             alteration
             of
             his
             possibilities
             ;
             
               
                 Saevior
                 indomitis
                 eadem
                 Galataea
                 iuvencis
                 ,
              
               
                 Durior
                 annosa
                 quercu
                 ,
                 fallacior
                 vndis
                 ,
              
               
                 Lentior
                 &
                 salicis
                 virgis
                 ,
                 &
                 vitibus
                 albis
                 ,
              
               
                 His
                 immobilior
                 scopulis
                 ,
                 violentior
                 amne
                 ,
              
               
                 Laudato
                 Pavone
                 superbior
                 ,
                 acrior
                 igne
                 ,
              
               
                 Asperior
                 tribulis
                 ,
                 faeta
                 truculentior
                 vrsa
                 ,
              
               
                 Surdior
                 aequoribus
                 ,
                 calcato
                 immitior
                 hydro
                 .
              
               
                 Et
                 ,
                 quod
                 praecipuè
                 (
                 si
                 possem
                 )
                 demere
                 vellem
                 ,
              
               
                 Non
                 tantum
                 cervo
                 claris
                 latratibus
                 acto
                 ,
              
               
                 Verùm
                 etiam
                 ventis
                 volucrique
                 fugacior
                 aura
                 .
              
            
          
           
             6.
             
             Is
             it
             not
             a
             miserable
             condition
             ,
             whereunto
             the
             vnconstancy
             of
             humane
             passions
             seekes
             to
             bring
             the
             
             inflexible
             rule
             of
             truth
             ,
             vsually
             wrested
             to
             hold
             as
             exact
             consort
             with
             our
             Palinodies
             or
             recantations
             ,
             as
             with
             our
             first
             approved
             lessons
             ;
             although
             the
             one
             be
             more
             dissonant
             to
             the
             other
             ,
             than
             the
             latter
             part
             of
             Polyphoemus
             his
             song
             was
             to
             the
             former
             .
             For
             without
             some
             apprehension
             of
             consort
             with
             Gods
             word
             ,
             no
             dogmaticall
             assertion
             can
             be
             conceived
             or
             maintained
             as
             true
             ,
             by
             any
             Christian
             ,
             though
             a
             Christian
             onely
             in
             his
             owne
             conceit
             .
             So
             true
             it
             is
             which
             was
             before
             generally
             observed
             and
             often
             intimated
             ,
             that
             even
             the
             worst
             of
             Heathenish
             humors
             for
             the
             most
             part
             alter
             onely
             their
             course
             ,
             not
             their
             nature
             ,
             in
             those
             parts
             of
             the
             world
             ,
             which
             of
             heathens
             haue
             turned
             Christians
             .
             As
             the
             Sea-water
             is
             no
             lesse
             salt
             in
             the
             reciprocation
             or
             stanch
             ,
             than
             while
             it
             boyles
             or
             over-flowes
             the
             bankes
             .
             And
             ,
             if
             it
             be
             not
             tedious
             to
             resume
             the
             burden
             of
             this
             discourse
             ;
             
               As
               the
               common
               notion
               of
               Gods
               goodnesse
               occasioned
               the
               heathen
               to
               conceit
               every
               procurer
               of
               any
               good
               much
               affected
               for
               a
               God
               :
               so
               this
               affectionate
               loue
               of
               divine
               truths
               in
               generall
               ,
               fastens
               our
               vnpurified
               perswasions
               vnto
               whatsoever
               we
               vehemently
               loue
               or
               much
               affect
               ,
               as
               to
               a
               truth
               divine
               ,
               or
               practice
               either
               warranted
               or
               commended
               to
               vs
               by
               the
               word
               of
               God.
            
             Loue
             or
             hatred
             towards
             any
             object
             divine
             or
             humane
             ,
             if
             it
             be
             vnpurified
             ,
             affectionate
             ,
             or
             excessiue
             ,
             is
             alwayes
             prone
             either
             to
             slaunder
             divine
             justice
             ,
             where
             men
             are
             faultie
             ,
             or
             to
             miscensure
             mens
             actions
             in
             cases
             overruled
             by
             divine
             justice
             .
             *
             Priamus
             doting
             affection
             towards
             his
             vnlawfull
             daughter-in-law
             misswayed
             his
             minde
             to
             accuse
             the
             gods
             as
             authors
             or
             direct
             causes
             rather
             than
             to
             suspect
             her
             as
             any
             occasion
             of
             the
             evills
             ,
             which
             he
             feared
             or
             suffered
             .
             And
             that
             vnpurified
             affection
             ,
             which
             many
             
             beare
             vnto
             truths
             or
             goodnesses
             divine
             confusedly
             apprehended
             ,
             will
             not
             suffer
             them
             to
             see
             or
             acknowledge
             Gods
             speciall
             providence
             in
             their
             punishments
             .
             Ready
             they
             are
             at
             all
             assayes
             to
             inveigh
             against
             ,
             or
             meditate
             revenge
             vpon
             their
             brethren
             for
             chastisements
             appointed
             to
             them
             by
             the
             finger
             of
             God
             ,
             though
             executed
             by
             the
             hand
             of
             man.
             God
             is
             too
             good
             to
             be
             the
             author
             of
             evill
             vnto
             them
             ,
             though
             of
             evill
             onely
             temporall
             .
             That
             is
             ,
             in
             the
             true
             resolution
             of
             their
             secret
             thoughts
             ,
             they
             are
             so
             well
             perswaded
             of
             themselues
             ,
             that
             nothing
             to
             their
             apprehension
             is
             borne
             or
             bent
             to
             doe
             them
             harme
             ,
             besides
             the
             envy
             or
             malice
             of
             other
             men
             .
             Every
             portion
             of
             Scripture
             ,
             which
             reproues
             or
             forbids
             malice
             ,
             doth
             by
             their
             interpretation
             in
             this
             taking
             ,
             condemne
             all
             such
             of
             malice
             or
             envy
             ,
             as
             any
             way
             vexe
             or
             displease
             them
             .
          
           
             7.
             
             What
             poysonous
             humor
             can
             wee
             condemne
             in
             any
             Heathen
             ,
             whose
             very
             dregges
             are
             not
             incorporated
             in
             the
             grand
             tyrannous
             monster
             of
             our
             times
             ,
             faction
             I
             meane
             with
             its
             members
             .
             To
             eares
             animated
             with
             the
             spirit
             of
             this
             blind
             beast
             ,
             the
             least
             iarre
             in
             opinion
             ,
             though
             concerning
             matters
             of
             greater
             difficultie
             than
             consequence
             ,
             and
             better
             able
             to
             abide
             long
             search
             than
             speedy
             determination
             ,
             sounds
             as
             a
             deadly
             heresie
             ,
             alreadie
             condemned
             by
             Gods
             owne
             mouth
             .
             Not
             to
             consort
             with
             these
             men
             in
             their
             occasionlesse
             vociferations
             against
             others
             presumed
             errors
             ,
             is
             in
             their
             verdit
             ,
             to
             be
             backward
             in
             religion
             ,
             to
             renounce
             the
             vnitie
             of
             faith
             ,
             to
             giue
             our
             hearts
             to
             the
             enemy
             .
             As
             he
             that
             in
             singing
             obserues
             due
             time
             or
             a
             constant
             tone
             ,
             amongst
             such
             as
             regard
             neither
             ,
             but
             following
             the
             eare
             ,
             rise
             and
             fall
             with
             most
             or
             sweetest
             voyces
             ,
             
             shall
             by
             immusicall
             hearers
             be
             censured
             as
             the
             author
             of
             discord
             .
             No
             sect
             or
             profession
             almost
             throughout
             any
             age
             ,
             but
             hath
             beene
             haunted
             with
             one
             or
             other
             violent
             humor
             ,
             with
             whose
             tincture
             if
             a
             man
             can
             cunningly
             temper
             or
             colour
             his
             discourses
             ,
             he
             may
             vent
             whatsoever
             he
             pleaseth
             ,
             albeit
             compounded
             of
             the
             very
             lees
             and
             refuse
             of
             that
             heresie
             ,
             which
             he
             seemeth
             most
             to
             oppugne
             .
             Blasphemy
             breathed
             from
             some
             mens
             mouths
             ,
             so
             it
             be
             spiced
             or
             interspersed
             with
             holy
             phrase
             ,
             is
             suckt
             in
             as
             greedily
             by
             their
             followers
             as
             if
             it
             were
             the
             Spirit
             of
             life
             :
             the
             very
             poyson
             of
             Aspes
             distilling
             from
             others
             lippes
             ,
             so
             it
             be
             tempered
             with
             the
             infusion
             or
             expression
             of
             propheticall
             fervencie
             in
             reproving
             sinne
             ,
             doth
             relish
             to
             their
             factious
             consorts
             as
             the
             quintessence
             of
             zeale
             .
             Finally
             whilest
             one
             factious
             minde
             inveighs
             against
             his
             opposites
             ,
             bitternesse
             it selfe
             becommeth
             sweete
             to
             his
             associates
             :
             but
             if
             an
             indifferent
             man
             ,
             shall
             lift
             the
             doctrine
             ,
             refute
             the
             error
             ,
             or
             reproue
             the
             passions
             of
             the
             one
             or
             other
             ;
             his
             discourses
             ,
             though
             seasoned
             with
             the
             spirit
             of
             meekenesse
             ,
             of
             sinceritie
             ,
             and
             judgement
             ,
             breeds
             a
             grievous
             disgust
             in
             both
             .
          
           
             8.
             
             The
             true
             originall
             or
             roote
             of
             this
             accused
             partialitie
             ,
             in
             putting
             good
             for
             evill
             ,
             and
             evill
             for
             good
             ,
             hony
             for
             gall
             ,
             and
             gall
             for
             hony
             ,
             will
             better
             appeare
             from
             a
             more
             particular
             inquiry
             or
             Philosophicall
             search
             of
             the
             meanes
             by
             which
             it
             comes
             to
             passe
             ;
             That
             the
             selfe
             same
             sence
             ,
             or
             exposition
             of
             Scriptures
             ,
             which
             ere
             whiles
             did
             most
             offend
             ,
             should
             forthwith
             best
             please
             the
             very
             same
             parties
             .
             And
             lest
             I
             should
             giue
             offence
             to
             any
             Christian
             Reader
             ,
             the
             instance
             shall
             be
             chiefly
             in
             those
             ,
             with
             whom
             all
             Christians
             are
             justly
             offended
             .
          
        
         
           
           
             CHAPTER
             .
             XLVI
             .
          
           
             
               Shewing
               by
               instances
               of
               sacred
               Writ
               ,
               that
               the
               same
               sense
               of
               Gods
               word
               which
               sometimes
               most
               displeased
               ,
               may
               shortly
               after
               most
               affect
               or
               please
               the
               selfe
               same
               parties
               :
               with
               them
               manner
               how
               this
               alteration
               is
               wrought
               .
            
          
           
             1.
             
             ACtuall
             fruition
             of
             excessiue
             pleasure
             either
             hinders
             the
             working
             ,
             or
             dulls
             the
             apprehension
             of
             inherent
             griefe
             .
             So
             doth
             satisfaction
             of
             vehement
             desires
             (
             because
             most
             pleasant
             )
             drowne
             all
             taste
             of
             petty
             annoyances
             ,
             and
             dead
             the
             impression
             of
             such
             vngratefull
             qualities
             ,
             as
             accompany
             the
             qualitie
             eagerly
             afected
             .
             Extremitie
             of
             thirst
             will
             make
             a
             man
             to
             be
             in
             charitie
             almost
             with
             any
             kinde
             of
             moysture
             ,
             and
             cover
             a
             multitude
             of
             faults
             in
             drinke
             ,
             of
             which
             no
             one
             but
             would
             be
             very
             offensiue
             to
             a
             taste
             not
             misaffected
             .
             For
             thirst
             is
             but
             an
             appetite
             of
             cooling
             moysture
             ,
             and
             this
             appetite
             being
             intended
             by
             violent
             heate
             or
             drinesse
             ;
             the
             organ
             ,
             wherein
             it
             resideth
             ,
             takes
             no
             notice
             of
             any
             other
             quality
             ,
             besides
             that
             which
             best
             contents
             it
             for
             the
             present
             .
             All
             others
             that
             accompany
             it
             ,
             are
             well-come
             or
             passe
             vnquestioned
             for
             its
             sake
             ,
             so
             the
             sence
             of
             cooling
             moysture
             be
             not
             abated
             by
             their
             presence
             .
             From
             a
             cause
             ,
             in
             true
             Philosophie
             ,
             much
             what
             the
             same
             ,
             it
             is
             ,
             that
             if
             one
             string
             be
             stiffely
             bent
             and
             another
             slacke
             ,
             onely
             one
             doth
             sound
             ,
             though
             both
             be
             touched
             .
             For
             the
             same
             reason
             violent
             passions
             ,
             intensiue
             desires
             ,
             or
             strong
             affections
             ,
             either
             straine
             out
             or
             sucke
             in
             onely
             so
             much
             of
             the
             sence
             of
             Scriptures
             ,
             
             as
             symbolizeth
             with
             themselues
             .
             Such
             circumstances
             ,
             as
             in
             sober
             examination
             would
             make
             most
             against
             vs
             ,
             leaue
             no
             impression
             in
             our
             mindes
             much
             bent
             vpon
             any
             private
             purpose
             .
             What
             could
             haue
             beene
             more
             offensiue
             to
             the
             Pharisees
             (
             not
             moved
             with
             bitter
             opposition
             to
             the
             Sadduces
             )
             then
             S.
             Pauls
             doctrine
             of
             Christs
             appearance
             to
             him
             after
             his
             resurrection
             .
             The
             very
             mention
             of
             his
             appearance
             to
             him
             once
             in
             the
             way
             to
             Damascus
             ,
             afterwards
             in
             the
             Temple
             ,
             perswading
             him
             the
             second
             time
             to
             preach
             his
             resurrection
             to
             the
             Gentiles
             ,
             had
             made
             them
             ere
             while
             cry
             out
             ;
             
               Away
               with
               such
               a
               fellow
               from
               the
               earth
               ,
               for
               it
               is
               not
               fit
               that
               he
               should
               liue
            
             *
             .
             But
             as
             the
             Philosopher
             sayth
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Common
               dread
               will
               vnite
               most
               disagreeing
               hearts
               .
            
             For
             this
             reason
             professors
             of
             contrary
             opinions
             ,
             (
             so
             both
             stedfastly
             hold
             the
             generall
             ,
             )
             will
             joyne
             forces
             against
             the
             third
             ,
             that
             contradicts
             or
             vndermines
             the
             common
             foundation
             .
             All
             inclination
             to
             exercise
             enmitie
             ,
             is
             rooted
             in
             a
             hope
             or
             possibilitie
             of
             preserving
             proper
             entitie
             safe
             &
             entire
             .
             What
             could
             it
             then
             boote
             the
             Pharisees
             to
             brangle
             with
             S.
             Paul
             about
             Christs
             resurrection
             or
             appearance
             ,
             whilest
             the
             Sadduces
             by
             denying
             all
             apparition
             of
             spirit
             or
             Angell
             ,
             or
             hope
             of
             resurrection
             from
             the
             dead
             ,
             did
             not
             so
             much
             oppugne
             him
             as
             the
             very
             foundation
             of
             their
             Religion
             ?
             Vnto
             this
             passionate
             and
             vehement
             distast
             of
             the
             Sadduces
             doctrine
             ,
             Pauls
             conformity
             with
             the
             Pharisees
             in
             birth
             ,
             education
             ,
             and
             generalitie
             of
             beliefe
             ,
             doth
             relish
             so
             well
             ,
             that
             his
             particular
             differences
             or
             dissentions
             from
             them
             no
             way
             disaffect
             them
             .
             He
             avouched
             expresly
             ,
             that
             Christ
             whom
             they
             had
             crucified
             ,
             did
             appeare
             vnto
             him
             ;
             but
             they
             apprehended
             it
             to
             be
             after
             
             such
             a
             manner
             as
             Gods
             Angells
             did
             in
             times
             past
             to
             their
             fathers
             .
             Now
             this
             kind
             of
             appearance
             witnessed
             the
             truth
             of
             the
             Pharisees
             opinions
             ,
             that
             there
             be
             spirits
             or
             Angells
             :
             and
             Pauls
             seasonable
             proffering
             of
             this
             testimony
             ,
             doth
             so
             please
             their
             humour
             ,
             that
             the
             Scribes
             ,
             which
             were
             on
             the
             Pharisees
             part
             ,
             acquitted
             him
             by
             Proclamation
             ,
             
             [
             
               Wee
               finde
               no
               evill
               in
               this
               man
               ;
               but
               if
               a
               spirit
               ,
               or
               Angell
               hath
               spoken
               vnto
               him
               ,
               let
               vs
               not
               fight
               against
               God.
               Act.
            
             23.
             vers
             .
             9.
             
             That
             thus
             farre
             they
             favoured
             him
             ,
             was
             not
             out
             of
             true
             loue
             either
             to
             his
             person
             or
             any
             part
             of
             the
             truth
             he
             taught
             ,
             but
             from
             loue
             of
             themselues
             and
             their
             opinions
             ,
             from
             jealous
             impatiency
             of
             contradiction
             in
             publique
             place
             by
             an
             inferior
             sect
             .
             So
             likewise
             we
             reade
             in
             the
             Gospell
             ,
             when
             our
             Saviour
             from
             Gods
             word
             to
             Moses
             had
             most
             divinely
             proued
             the
             Resurrection
             ;
             [
             
               I
               am
               the
               God
               of
               Abraham
               &c.
            
             ]
             and
             fully
             satisfied
             a
             curious
             question
             so
             captiously
             proposed
             by
             the
             Sadduces
             ,
             as
             would
             haue
             puzled
             the
             greatest
             Rabbi
             amongst
             the
             Pharisees
             ;
             certaine
             of
             them
             answered
             ;
             [
             
               Maister
               thou
               hast
               well
               said
               .
               Luk.
            
             20.
             ver
             .
             39.
             ]
             They
             like
             well
             he
             should
             be
             a
             witnesse
             of
             the
             Resurrection
             ,
             that
             being
             one
             speciall
             point
             ,
             which
             their
             credit
             lay
             vpon
             to
             make
             good
             vnto
             the
             multitude
             against
             the
             Sadduces
             :
             but
             as
             ready
             they
             are
             to
             adjudge
             him
             to
             death
             ,
             for
             avouching
             himselfe
             to
             be
             the
             great
             Iudge
             of
             such
             ,
             as
             were
             raised
             from
             the
             dead
             ;
             howbeit
             his
             raising
             of
             himselfe
             from
             the
             dead
             ,
             did
             proue
             his
             words
             to
             be
             most
             true
             ;
             and
             so
             would
             the
             manner
             of
             his
             appearance
             vnto
             S.
             Paul
             (
             which
             now
             they
             grant
             )
             haue
             clearely
             evinced
             both
             his
             Resurrection
             and
             comming
             in
             glory
             vnto
             judgement
             ,
             (
             whereof
             it
             was
             a
             transient
             ,
             but
             reall
             representation
             )
             
             so
             their
             assent
             vnto
             S.
             Paul
             in
             that
             assembly
             had
             beene
             sincere
             and
             free
             ,
             not
             forced
             by
             factious
             opposition
             to
             the
             Sadduces
             .
             The
             inconsequent
             issues
             of
             this
             generall
             truth
             acknowledged
             by
             them
             ,
             testifie
             that
             their
             approbation
             of
             our
             Saviour
             ,
             for
             being
             a
             witnesse
             of
             the
             resurrection
             ,
             and
             their
             condemnation
             of
             him
             ,
             for
             avouching
             himselfe
             judge
             of
             such
             as
             were
             raised
             from
             death
             ,
             did
             issue
             from
             one
             and
             the
             same
             corrupt
             fountaine
             :
             from
             loue
             of
             authority
             over
             the
             people
             and
             applause
             of
             men
             ;
             from
             a
             stubborne
             and
             envious
             desire
             to
             excell
             their
             opposites
             ,
             and
             not
             to
             be
             excelled
             by
             any
             .
             With
             their
             affections
             thus
             set
             ,
             our
             Saviours
             doctrine
             indefinitely
             considered
             sometimes
             had
             coniunction
             ,
             and
             then
             they
             mightily
             applaud
             him
             ;
             but
             oftner
             opposition
             ,
             and
             then
             Polyphoemus-like
             they
             more
             maligned
             him
             .
          
           
             2.
             
             Admit
             we
             could
             iustly
             acquit
             our selues
             from
             other
             points
             of
             Pharisaisme
             ;
             that
             spirit
             of
             contention
             and
             waiward
             emulation
             ,
             which
             this
             day
             raignes
             throughout
             Christendome
             ,
             and
             rageth
             oftimes
             no
             lesse
             in
             defence
             of
             good
             causes
             ,
             then
             in
             maintaining
             or
             abetting
             bad
             ,
             will
             as
             easily
             set
             over
             such
             as
             retaine
             the
             generall
             or
             publique
             forme
             of
             sound
             doctrine
             ,
             to
             concurre
             with
             heretiques
             or
             godlesse
             men
             in
             transforming
             particular
             places
             of
             Scripture
             ,
             which
             make
             for
             private
             desires
             ;
             as
             factious
             opposition
             to
             the
             Sadduces
             did
             the
             Pharisees
             to
             consent
             vnto
             our
             Saviour
             and
             to
             S.
             Paul
             in
             the
             points
             late
             mentioned
             ;
             albeit
             they
             did
             detest
             the
             principall
             Articles
             ,
             the
             very
             patterne
             of
             that
             beliefe
             ,
             which
             they
             propagated
             to
             the
             world
             .
             That
             admonition
             to
             the
             Philippians
             as
             it
             concernes
             these
             times
             ,
             as
             much
             as
             former
             ;
             so
             doth
             it
             the
             
             maintainers
             of
             true
             Religion
             most
             of
             any
             .
             The
             admonition
             was
             ;
             
               Let
               nothing
               be
               done
               through
               contention
               or
               vaine-glory
               ,
               but
               that
               in
               meekenesse
               of
               minde
               every
               man
               esteeme
               other
               better
               than
               himselfe
               .
            
             Phil.
             2.3
             .
          
        
         
           
             CHAPTER
             XLVII
             .
          
           
             
               Of
               dreaming
               fancies
               concerning
               the
               sense
               of
               Scripture
               in
               the
               Romanist
               ,
               in
               the
               Iew
               ,
               in
               the
               Separatist
               or
               Enthusiast
               .
            
          
           
             1.
             
             IT
             were
             easie
             to
             instance
             in
             many
             controversie
             Writers
             ,
             which
             in
             hotte
             pursuite
             of
             their
             adversaries
             haue
             swallowed
             downe
             passages
             of
             Scripture
             or
             other
             authorities
             ,
             whose
             true
             sense
             ,
             if
             so
             sifted
             ,
             as
             every
             circumstance
             might
             make
             full
             impression
             vpon
             their
             composed
             and
             setled
             apprehensions
             ,
             would
             be
             more
             against
             them
             ,
             then
             for
             them
             ;
             as
             their
             authors
             (
             no
             question
             )
             agreed
             no
             better
             with
             the
             allegators
             doctrine
             ,
             than
             Paul
             did
             with
             the
             Pharisees
             .
             The
             impertinent
             collections
             of
             Monkes
             and
             Fryars
             to
             proue
             Purgatorie
             from
             such
             places
             of
             Scripture
             ,
             as
             haue
             no
             other
             semblance
             with
             it
             ,
             saue
             onely
             that
             they
             mention
             metaphoricall
             fire
             ,
             would
             make
             an
             vnpartiall
             Reader
             call
             to
             minde
             (
             if
             so
             he
             had
             read
             it
             )
             the
             fable
             of
             the
             Apes
             ,
             which
             espying
             a
             Glow-worme
             in
             a
             winters
             night
             ,
             gathered
             stickes
             and
             blowed
             themselues
             breathlesse
             ,
             to
             make
             them
             burne
             .
             Did
             not
             this
             imaginary
             flame
             produce
             such
             a
             reall
             warmth
             to
             the
             malignant
             crue
             ,
             as
             is
             able
             to
             hatch
             an
             extraordinary
             desire
             of
             having
             the
             fire
             by
             what
             meanes
             soever
             still
             maintained
             :
             impudency
             
             it selfe
             would
             blush
             ,
             and
             stupiditie
             tremble
             at
             their
             sencelesse
             petulancy
             in
             this
             argument
             .
             As
             the
             learned
             Papist
             hath
             no
             parallell
             (
             the
             Iew
             excepted
             )
             in
             this
             kinde
             ;
             so
             in
             the
             maine
             points
             of
             their
             Religion
             ,
             as
             in
             the
             doctrines
             concerning
             the
             authoritie
             of
             the
             Church
             ,
             and
             the
             sacrifice
             of
             the
             Masse
             ,
             they
             doe
             not
             goe
             so
             much
             beyond
             others
             ,
             as
             besides
             themselues
             .
             The
             waight
             or
             consequence
             of
             the
             matters
             conteined
             in
             the
             mentioned
             controversies
             ,
             breeds
             an
             extreme
             desire
             to
             haue
             their
             profitable
             tenents
             countenanced
             by
             sacred
             authoritie
             ;
             and
             extremitie
             of
             desire
             ,
             an
             vnsatiable
             thirst
             or
             greedinesse
             of
             lucking
             &
             wringing
             those
             Texts
             of
             Scripture
             ,
             which
             in
             colour
             of
             words
             or
             literall
             shew
             doe
             seeme
             at
             first
             sight
             to
             make
             somewhat
             for
             them
             ,
             but
             in
             truth
             and
             substance
             manifest
             the
             poyson
             of
             their
             doctrine
             ,
             and
             argue
             their
             eager
             appetite
             in
             maintaining
             it
             to
             be
             a
             spice
             or
             symptome
             of
             spirituall
             madnesse
             .
             To
             proue
             the
             sacrifice
             of
             the
             Masse
             ,
             some
             not
             content
             to
             vrge
             that
             of
             the
             Prophet
             ,
             [
             
               And
               they
               shall
               offer
               a
               pure
               oblation
               to
               me
               in
               all
               places
            
             ;
             ]
             or
             Melchisedeckes
             offering
             consecrated
             bread
             and
             wine
             ,
             (
             which
             being
             once
             granted
             would
             everlastingly
             over-throw
             it
             ;
             )
             would
             perswade
             vs
             the
             latine
             Missa
             was
             coyned
             in
             the
             Hebrew
             mint
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Masas
             ,
             which
             in
             the
             first
             signification
             imports
             as
             much
             as
             to
             blow
             ;
             whence
             the
             
               Verball
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Missah
            
             in
             a
             secondary
             sence
             signifieth
             tribute
             or
             Pole-money
             .
             The
             implication
             is
             ,
             the
             very
             name
             of
             the
             Masse
             imports
             that
             this
             oblation
             or
             sacrifice
             is
             Gods
             tribute
             ,
             to
             be
             paid
             vnto
             him
             as
             duely
             ▪
             as
             Peter-pence
             is
             to
             the
             Pope
             .
             Their
             owne
             acknowledgement
             of
             this
             doting
             fancy
             in
             some
             of
             their
             writers
             leaues
             a
             suspition
             ,
             whether
             it
             were
             a
             true
             relation
             ,
             
             rather
             then
             a
             meere
             iest
             put
             vpon
             that
             ignorant
             Priest
             ,
             who
             being
             put
             to
             finde
             the
             word
             Masse
             in
             the
             Scriptures
             ,
             after
             a
             long
             and
             wearisome
             search
             ,
             when
             he
             was
             ready
             to
             giue
             over
             or
             fall
             asleepe
             ,
             lighting
             vpon
             those
             words
             in
             the
             first
             of
             
               Iohn
               ,
               [
               Invenimus
               Messiam
            
             ]
             cryed
             out
             ;
             
               Wee
               haue
               found
               the
               Masse
               ;
               we
               haue
               found
               the
               Masse
            
             to
             the
             confusion
             of
             the
             Heretiques
             .
          
           
             2.
             
             I
             know
             not
             whether
             the
             Prophets
             interpretations
             of
             dreames
             and
             visions
             were
             of
             greater
             force
             to
             perswade
             the
             Heathen
             ,
             that
             the
             spirit
             of
             the
             immortall
             Gods
             did
             dwell
             in
             them
             ,
             than
             such
             dreaming
             interpretations
             as
             latter
             Iewes
             doe
             make
             of
             Prophecies
             or
             other
             divine
             Oracles
             ,
             are
             or
             might
             be
             of
             for
             confirming
             Christians
             beliefe
             ,
             that
             the
             Lord
             hath
             sent
             a
             spirit
             of
             slumber
             vpon
             them
             ;
             so
             like
             they
             are
             in
             their
             comments
             or
             meditations
             vpon
             Scriptures
             concerning
             Christ
             ,
             vnto
             such
             as
             dreame
             .
             The
             same
             phantasmes
             which
             by
             floting
             in
             our
             braines
             breed
             dreames
             by
             night
             ,
             present
             themselues
             to
             our
             waking
             thoughts
             by
             day
             ;
             but
             want
             opportunitie
             to
             deceiue
             ;
             so
             long
             as
             our
             eyes
             and
             eares
             are
             open
             to
             receiue
             forraigne
             information
             .
             But
             whiles
             the
             externall
             senses
             ,
             which
             serue
             as
             witnesses
             ,
             and
             that
             principall
             internall
             sense
             which
             sittes
             as
             chiefe
             Magistrate
             in
             the
             inferior
             part
             of
             the
             soule
             are
             surprized
             by
             sleepe
             ;
             the
             vainest
             fancies
             the
             braine
             can
             represent
             ,
             passe
             for
             currant
             without
             examination
             or
             checke
             .
             The
             phantasie
             or
             common
             sense
             is
             as
             credulous
             of
             their
             suggestions
             or
             obtrusions
             ,
             as
             illiterate
             ,
             ignorant
             ,
             or
             vnexperienced
             people
             are
             of
             counterfeit
             commissions
             or
             pretended
             warrants
             .
             As
             at
             this
             instant
             ,
             though
             I
             think
             of
             my
             good
             friends
             in
             London
             ,
             yet
             the
             sight
             of
             Oxford
             and
             other
             vndoubted
             pledges
             
             of
             my
             presence
             in
             this
             place
             ,
             wherein
             I
             am
             ,
             will
             not
             suffer
             my
             soule
             to
             be
             miscarried
             with
             false
             imaginations
             of
             being
             elswhere
             ;
             whereas
             whiles
             the
             gates
             of
             these
             outward
             senses
             are
             shut
             ,
             and
             the
             passages
             from
             the
             principall
             sense
             internall
             or
             examinatiue
             facultie
             stopped
             ;
             the
             modell
             of
             that
             famous
             Cittie
             rouling
             in
             my
             fantasie
             would
             forthwith
             breede
             an
             imagination
             that
             I
             were
             in
             it
             in
             their
             presence
             ,
             whose
             image
             or
             representation
             onely
             is
             present
             with
             me
             .
             Vpon
             appearances
             altogether
             as
             light
             and
             frivolous
             ,
             are
             the
             Iewes
             transported
             from
             Christ
             ,
             now
             fully
             manifested
             and
             presented
             to
             them
             ,
             to
             imbrace
             such
             shadowes
             or
             prefigurations
             of
             him
             ,
             as
             had
             fallen
             out
             in
             the
             dayes
             of
             their
             Patriarkes
             or
             ancient
             Kings
             .
             No
             man
             that
             reades
             their
             writings
             ,
             but
             will
             perceiue
             many
             phantasmes
             or
             modelles
             of
             Evangelicall
             truth
             swimming
             in
             their
             heads
             :
             but
             the
             vaile
             being
             laid
             before
             their
             hearts
             disenables
             their
             iudgements
             for
             distinguishing
             figures
             from
             substances
             ,
             or
             apparitions
             from
             realities
             .
          
           
             3.
             
             The
             reliques
             of
             orthodoxall
             truths
             ,
             which
             vnto
             this
             day
             worke
             in
             this
             heartlesse
             peoples
             braines
             ,
             would
             be
             sufficient
             to
             forme
             Christ
             crucified
             in
             the
             hearts
             of
             Heathens
             ,
             not
             given
             vp
             to
             a
             reprobate
             sense
             .
             For
             example
             ,
             that
             practicall
             pre-notion
             ,
             
               Gebher
               hath
               sinned
               &
               Gebher
               must
               be
               punished
               ,
            
             wheron
             they
             ground
             their
             ceremonies
             in
             the
             feast
             of
             atonement
             ;
             being
             construed
             according
             to
             its
             literall
             and
             naturall
             sense
             ,
             is
             in
             effect
             the
             same
             with
             that
             divine
             Oracle
             ,
             
               As
               by
               man
               came
               death
               ,
               so
               by
               man
               came
               the
               resurrection
               of
               the
               dead
               ,
            
             or
             with
             that
             fundamentall
             Article
             of
             our
             beliefe
             ,
             
               that
               man
               was
               to
               satisfie
               for
               the
               sinnes
               of
               men
               .
            
             But
             the
             passages
             of
             these
             latter
             Iewes
             internall
             senses
             ,
             being
             lockt
             vp
             in
             
             a
             deeper
             slumber
             in
             the
             day
             of
             their
             solemne
             feasts
             ,
             then
             our
             externall
             senses
             are
             in
             the
             dead
             of
             the
             night
             ,
             the
             cleare
             representatiō
             of
             the
             former
             Christian
             truth
             ,
             makes
             no
             impression
             in
             their
             heart
             ,
             but
             vanisheth
             into
             a
             heathenish
             dreame
             .
             Like
             so
             many
             men
             that
             vse
             to
             walke
             and
             raue
             in
             their
             sleepe
             ,
             they
             vnwittingly
             act
             our
             Saviours
             sufferings
             after
             the
             manner
             of
             an
             Interlude
             ,
             *
             putting
             Gebher
             ,
             which
             in
             their
             Rabbinicall
             language
             signifieth
             a
             Cock
             ,
             for
             meere
             affinitie
             of
             name
             (
             for
             Gebher
             in
             Hebrew
             signifieth
             a
             man
             ,
             )
             vnto
             all
             the
             tortures
             they
             can
             devise
             ;
             adding
             withall
             ,
             that
             every
             Gebher
             ,
             every
             man
             amongst
             them
             ,
             deserues
             to
             be
             so
             dealt
             withall
             ,
             as
             they
             deale
             with
             this
             poore
             creature
             .
             Nor
             is
             any
             creature
             of
             this
             kind
             so
             fit
             for
             this
             purpose
             in
             their
             fantasie
             ,
             as
             a
             white
             one
             .
             Their
             severall
             phantasmes
             or
             pre-notions
             concerning
             this
             mystery
             ,
             rightly
             put
             together
             and
             examined
             by
             vigilant
             thoughts
             ,
             signifie
             thus
             much
             ,
             that
             the
             matter
             of
             the
             sacrifice
             by
             which
             the
             atonement
             for
             mans
             sin
             was
             to
             be
             wrought
             ,
             was
             to
             be
             a
             Gebher
             ,
             a
             man
             without
             blemish
             or
             spot
             of
             sinne
             .
          
           
             4.
             
             If
             any
             prophecie
             include
             the
             least
             historicall
             reference
             or
             allusion
             to
             Abraham
             ,
             to
             
               Moses
               ,
               David
            
             ,
             or
             Solomon
             (
             as
             the
             first
             draught
             almost
             of
             every
             Prophecie
             is
             some
             former
             History
             )
             this
             is
             a
             motiue
             sufficient
             to
             these
             blinde
             guides
             to
             interpret
             the
             place
             as
             wholly
             meant
             of
             these
             types
             alone
             :
             Christ
             who
             is
             the
             body
             therein
             presented
             (
             God
             blessed
             forever
             ,
             which
             vpholdeth
             all
             things
             by
             the
             power
             of
             his
             word
             ,
             the
             very
             Center
             ,
             (
             though
             they
             perceiue
             it
             not
             ,
             )
             whereon
             their
             soules
             doe
             rest
             ,
             )
             hath
             no
             more
             place
             in
             our
             thoughts
             ,
             than
             the
             bed
             wherein
             we
             lye
             ,
             hath
             in
             our
             night
             imaginations
             
             of
             walking
             or
             talking
             with
             our
             friends
             either
             deceased
             or
             farre
             absent
             .
             Every
             metaphor
             or
             resemblance
             borrowed
             from
             things
             visible
             ,
             as
             mouldes
             for
             fashioning
             our
             conceits
             of
             matters
             spirituall
             or
             invisible
             to
             be
             accomplished
             in
             the
             life
             to
             come
             ,
             make
             these
             miserable
             wretches
             quite
             forget
             the
             estate
             as
             well
             wherein
             they
             are
             ,
             as
             whence
             they
             are
             fallen
             ,
             and
             cast
             them
             into
             pleasant
             dreames
             of
             glorious
             Monarchies
             or
             Kingdomes
             here
             on
             earth
             ;
             still
             bragging
             as
             if
             they
             expected
             every
             next
             morning
             should
             be
             their
             coronation
             day
             ;
             as
             if
             they
             would
             make
             the
             world
             beleeue
             the
             Sunne
             did
             daily
             rise
             to
             grace
             or
             attend
             their
             reespousalls
             to
             their
             glorious
             God.
             
          
           
             These
             are
             the
             ofspring
             of
             those
             ,
             somtimes
             virgins
             ,
             but
             foolish
             ones
             ,
             who
             having
             out-slept
             the
             time
             of
             the
             Bridegroomes
             comming
             ,
             haue
             not
             till
             this
             day
             beene
             able
             to
             repaire
             their
             lampes
             ;
             but
             since
             his
             departure
             haue
             sate
             in
             perpetuall
             darknesse
             ,
             bringing
             forth
             children
             in
             such
             deepe
             mid-night
             sleepe
             ,
             that
             the
             slumber
             cannot
             to
             this
             day
             be
             shaken
             out
             of
             their
             eyes
             ,
             nor
             their
             braines
             delivered
             of
             this
             hereditary
             drowsinesse
             .
          
           
             5.
             
             Many
             partakers
             they
             haue
             in
             this
             phrensie
             from
             originalls
             much
             what
             the
             same
             or
             very
             like
             .
             For
             from
             a
             reason
             not
             much
             vnlike
             vnto
             the
             cause
             of
             dreames
             it
             is
             ,
             that
             externall
             noyses
             oftimes
             consort
             so
             well
             with
             internall
             musings
             ,
             as
             if
             the
             one
             were
             but
             the
             tune
             and
             the
             other
             the
             dittie
             ,
             or
             one
             the
             base
             and
             the
             other
             the
             treble
             .
             Perhaps
             the
             sound
             either
             starts
             some
             notion
             afresh
             ,
             or
             causeth
             vs
             in
             this
             temper
             to
             resume
             our
             former
             thoughts
             ,
             whence
             we
             imagine
             it
             tels
             vs
             ,
             as
             it
             were
             ,
             by
             word
             of
             mouth
             ,
             what
             it
             onely
             suggests
             by
             naturall
             
             motion
             .
             And
             sometimes
             as
             if
             we
             meant
             to
             saue
             our selues
             a
             labour
             or
             spare
             our
             breath
             ,
             which
             would
             be
             spent
             in
             speaking
             ,
             we
             tacitely
             articulate
             the
             sounds
             of
             bells
             ,
             or
             other
             tuneable
             bodies
             ,
             as
             if
             they
             did
             audibly
             speak
             what
             we
             inwardly
             muse
             .
             Musing
             and
             dreaming
             are
             of
             neare
             alliance
             ;
             the
             fancy
             in
             both
             is
             apt
             to
             weaue
             in
             every
             circumstance
             or
             occurrent
             ,
             that
             hath
             the
             least
             semblance
             or
             connexion
             with
             the
             principall
             matter
             represented
             or
             thought
             vpon
             .
             In
             dreames
             the
             principall
             or
             judicatiue
             sense
             is
             so
             bound
             with
             sleepe
             ,
             that
             it
             cannot
             examine
             intimations
             given
             by
             the
             fantasie
             .
             In
             musing
             the
             phantasie
             is
             so
             contracted
             within
             it selfe
             ,
             that
             it
             can
             neither
             receiue
             instructions
             from
             the
             vnderstanding
             ,
             nor
             giue
             it
             perfect
             information
             from
             representations
             made
             by
             externall
             senses
             .
             But
             from
             what
             originall
             soever
             these
             erroneous
             imaginations
             or
             fallacies
             proceed
             ,
             they
             insinuate
             themselues
             after
             the
             same
             manner
             into
             such
             as
             dreame
             ,
             and
             such
             as
             rather
             muse
             than
             meditate
             vpon
             Scripture
             .
             Nor
             is
             there
             any
             other
             meanes
             to
             prevent
             their
             insinuations
             ,
             besides
             vigilant
             and
             attentiue
             alacritie
             ,
             to
             sift
             and
             examine
             every
             circumstance
             ,
             by
             setting
             our
             imaginations
             a-worke
             to
             countersway
             our
             extemporary
             conceites
             or
             apprehensions
             with
             all
             contrary
             inducements
             possible
             .
             He
             that
             thinkes
             on
             nothing
             ,
             but
             on
             confirming
             his
             owne
             conclusions
             or
             apprehensions
             ,
             will
             quickly
             perswade
             himselfe
             ,
             the
             word
             of
             God
             (
             specially
             if
             he
             heare
             it
             alledged
             ,
             or
             see
             it
             quoted
             by
             others
             ,
             )
             speakes
             just
             so
             ,
             as
             he
             thinkes
             ,
             and
             proffers
             it selfe
             as
             a
             witnesse
             to
             giue
             testimony
             
               viva
               voce
            
             to
             the
             truth
             of
             his
             present
             cogitations
             .
             To
             the
             superstitious
             Palmester
             or
             Chiromancer
             that
             saying
             of
             Moses
             ,
             Exod.
             13.
             
             [
             
               And
               it
               shall
               
               be
               a
               signe
               vnto
               thee
               vpon
               thine
               hand
               &c.
            
             ]
             and
             that
             in
             
               Iob.
               cap.
            
             37.
             vers
             .
             7
             [
             
               Qui
               in
               manu
               omnium
               hominum
               signat
               ,
               vt
               no●int
               omnes
               opera
               sua
               ,
            
             ]
             sound
             as
             fundamentall
             theoremes
             of
             the
             art
             which
             he
             professeth
             ,
             that
             is
             ,
             of
             making
             such
             prognostications
             of
             all
             the
             changes
             and
             chaunces
             incident
             to
             this
             mortall
             life
             by
             inspection
             of
             the
             lines
             or
             wrinckles
             in
             the
             palmes
             of
             mens
             handes
             ,
             as
             the
             Astrologer
             doth
             change
             of
             weather
             ,
             or
             of
             mens
             fates
             or
             fortunes
             ,
             by
             observing
             the
             positions
             or
             aspect
             of
             starres
             .
             Generally
             braines
             apt
             to
             busie
             themselues
             with
             curious
             thoughts
             or
             scrupulosities
             ,
             frame
             such
             compositions
             of
             sacred
             lines
             ,
             as
             men
             in
             phrensie
             or
             other
             like
             grievous
             distemper
             ,
             do
             out
             of
             scrabled
             walls
             or
             painted
             cloaths
             .
             The
             one
             makes
             foolish
             or
             monstrous
             pictures
             of
             true
             colours
             ;
             the
             other
             drawes
             senselesse
             and
             ridiculous
             inferences
             out
             of
             divine
             and
             supernaturall
             Antecedents
             .
             Vnlesse
             I
             had
             compared
             the
             marginall
             quotations
             of
             some
             Anabaptisticall
             and
             schismaticall
             discourses
             with
             the
             Text
             ,
             and
             both
             with
             the
             conclusions
             intended
             by
             their
             authors
             ;
             I
             should
             hardly
             haue
             conceived
             it
             as
             possible
             for
             a
             man
             to
             speake
             nothing
             but
             Gospell
             ,
             and
             yet
             to
             speak
             scarce
             a
             true
             or
             wise
             word
             .
          
           
             6.
             
             This
             kinde
             of
             dreaming
             temper
             in
             many
             ,
             hinders
             the
             breaking
             out
             of
             the
             former
             generall
             seedes
             of
             errour
             ,
             vnto
             whose
             workings
             inwardly
             it
             vsually
             affords
             advantage
             and
             opportunitie
             .
             Desire
             of
             proper
             excellency
             is
             a
             disease
             hardly
             cured
             in
             any
             ,
             and
             oft-times
             workes
             most
             indefatigably
             ,
             where
             it
             workes
             most
             secretly
             .
             In
             many
             it
             seemes
             altogether
             mortified
             ,
             when
             it
             is
             onely
             stifned
             by
             being
             cut
             shorter
             ,
             or
             gathers
             strength
             by
             contraction
             to
             a
             smaller
             roome
             .
             
             To
             excell
             others
             in
             many
             points
             ,
             men
             of
             this
             disposition
             will
             not
             striue
             ;
             to
             be
             excelled
             in
             most
             ,
             they
             can
             suffer
             with
             patience
             .
             Gods
             gifts
             of
             wit
             ,
             of
             learning
             ,
             and
             judgement
             they
             will
             admire
             &
             magnifie
             as
             much
             as
             any
             ,
             in
             others
             ,
             whose
             industrie
             and
             opportunities
             of
             increasing
             their
             talent
             in
             sacred
             negotiations
             they
             cannot
             but
             acknowledge
             greater
             ,
             then
             their
             owne
             :
             yet
             will
             they
             not
             in
             conclusion
             be
             perswaded
             ,
             that
             any
             man
             not
             of
             their
             owne
             sect
             or
             disposition
             ,
             knowes
             so
             much
             of
             Gods
             eternall
             will
             &
             purpose
             ,
             as
             they
             doe
             .
             Others
             generall
             skill
             in
             Scriptures
             ,
             if
             it
             be
             great
             ,
             is
             for
             this
             reason
             alone
             ,
             suspected
             to
             be
             vnsanctified
             .
             The
             stronger
             the
             reasons
             brought
             against
             them
             be
             ,
             the
             forwarder
             are
             they
             to
             appeale
             from
             reason
             vnto
             Scripture
             ,
             as
             if
             grace
             did
             abolish
             as
             well
             the
             life
             or
             remnant
             of
             natures
             integritie
             ,
             as
             her
             corruptions
             ;
             as
             if
             Gods
             law
             or
             written
             word
             did
             rather
             obliterate
             ,
             than
             refine
             &
             quicken
             the
             imperfect
             characters
             or
             liuelesse
             lineaments
             of
             natures
             law
             written
             in
             our
             hearts
             .
             Thus
             to
             abandon
             the
             helpe
             of
             Arts
             and
             naturall
             reason
             ,
             in
             this
             search
             they
             haue
             good
             reason
             ,
             if
             wee
             respect
             the
             end
             ,
             whereat
             their
             desires
             covertly
             ayme
             .
             For
             Arts
             and
             reason
             being
             once
             excluded
             from
             examination
             or
             tryall
             of
             sacred
             mysteries
             ,
             their
             irrationall
             and
             surd
             conceits
             of
             Scriptures
             sense
             in
             particulars
             ,
             which
             they
             stand
             vpon
             ,
             may
             be
             as
             well
             esteemed
             ,
             as
             the
             most
             forcible
             deductions
             ,
             that
             can
             be
             drawne
             from
             the
             fundamentall
             Maximes
             of
             Religion
             ,
             or
             conclusions
             exactly
             &
             remonstratiuely
             parallel'd
             to
             the
             rule
             of
             faith
             .
             If
             allegations
             of
             sacred
             authority
             might
             once
             by
             multitude
             of
             mens
             voices
             thus
             affected
             ,
             be
             taken
             by
             number
             rather
             ,
             than
             by
             waight
             ;
             to
             refute
             the
             Anabaptist
             ,
             
             the
             Separatist
             ,
             or
             maintainers
             of
             other
             moderne
             errours
             ,
             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
             wedde
             these
             mens
             perswasions
             to
             their
             owne
             dreames
             or
             fancies
             .
             To
             avoyde
             their
             fallacies
             ,
             the
             Reader
             is
             to
             remember
             that
             their
             modestie
             in
             some
             cases
             no
             way
             acquits
             them
             from
             imputation
             of
             extreme
             pride
             and
             insolency
             in
             many
             points
             of
             Christianitie
             .
             Few
             there
             be
             so
             transcendently
             conceited
             of
             themselues
             ,
             but
             will
             yeeld
             to
             knowne
             professors
             of
             those
             faculties
             ,
             wherin
             they
             are
             not
             conversant
             .
             So
             on
             the
             other
             side
             not
             many
             there
             are
             ,
             that
             will
             not
             stand
             vpon
             their
             skill
             in
             those
             particulars
             ,
             whereto
             they
             haue
             beene
             wholly
             addicted
             ,
             or
             long
             imployed
             in
             .
             It
             is
             no
             marvaile
             then
             ,
             if
             such
             ,
             as
             for
             expounding
             greatest
             mysteries
             haue
             wholly
             betaken
             themselues
             to
             the
             spirit
             ,
             or
             to
             mens
             labours
             whom
             they
             presume
             to
             be
             throughly
             sanctified
             ,
             doe
             as
             lightly
             esteeme
             the
             opinion
             of
             greatest
             scholars
             ,
             auncient
             or
             moderne
             ,
             in
             divine
             mysteries
             ,
             as
             they
             highly
             magnifie
             their
             wit
             ,
             and
             judgement
             in
             artificiall
             learning
             or
             sacred
             generalities
             .
             For
             matters
             of
             sanctification
             ,
             of
             election
             and
             salvation
             ,
             are
             as
             the
             onely
             trade
             or
             facultie
             ,
             which
             these
             men
             professe
             ,
             and
             of
             which
             they
             deeme
             their
             owne
             corporation
             onely
             free
             ;
             others
             not
             fit
             to
             be
             consulted
             ,
             or
             at
             least
             their
             voyces
             not
             to
             be
             taken
             ,
             vntill
             they
             haue
             served
             the
             like
             compleate
             apprenticeship
             to
             their
             supposed
             spirit
             ,
             or
             beene
             as
             long
             professors
             of
             the
             pure
             Word
             alone
             ,
             renouncing
             all
             commerce
             with
             naturall
             reason
             .
             They
             are
             more
             offended
             with
             their
             followers
             for
             having
             recourse
             to
             it
             ,
             
             than
             ordinary
             tradesmen
             are
             with
             their
             servants
             or
             apprentices
             for
             haunting
             Alehouses
             ,
             Tavernes
             ,
             or
             worse
             places
             .
          
           
             7.
             
             Their
             first
             intention
             ,
             I
             am
             verily
             perswaded
             ,
             is
             to
             magnifie
             Gods
             grace
             ,
             more
             then
             others
             (
             to
             their
             thinking
             )
             doe
             .
             Now
             it
             is
             a
             Maxime
             as
             plausible
             as
             true
             ,
             that
             Gods
             graces
             can
             never
             be
             magnified
             too
             much
             by
             any
             .
             But
             it
             is
             a
             fault
             common
             almost
             to
             all
             ,
             to
             doe
             many
             things
             much
             amisse
             before
             we
             haue
             done
             them
             halfe
             enough
             .
             The
             wisest
             oft
             miscarry
             in
             their
             proiects
             ;
             these
             men
             erre
             in
             their
             very
             first
             attempts
             ,
             their
             very
             intentions
             are
             mislevelled
             ,
             in
             that
             they
             thinke
             there
             is
             no
             direct
             way
             to
             grace
             but
             by
             declining
             helps
             of
             art
             or
             gifts
             of
             nature
             .
             The
             first
             and
             immediate
             issue
             of
             this
             perswasion
             ,
             (
             thus
             seeking
             to
             nurse
             a
             perpetuall
             irreconcileable
             faction
             betwixt
             Scripture
             and
             reason
             ,
             to
             magnifie
             grace
             by
             nullifying
             nature
             and
             art
             )
             is
             that
             every
             action
             which
             is
             not
             warranted
             by
             some
             expresse
             rule
             of
             Scripture
             ,
             apprehended
             by
             grace
             ,
             is
             
               non
               ex
               fide
               ,
               not
               of
               faith
               ,
            
             (
             whose
             onely
             compleate
             rule
             is
             scripture
             ;
             )
             and
             being
             not
             of
             faith
             ,
             it
             must
             be
             a
             sinne
             ;
             so
             that
             these
             two
             propositions
             ;
             [
             1.
             
               all
               actions
               warranted
               by
               the
               expresse
               word
               of
               God
               must
               needs
               be
               lawfull
            
             ]
             2.
             
               all
               lawfull
               actions
               must
               needs
               be
               warranted
               by
               the
               expresse
               word
               of
               God
               ,
            
             ]
             differ
             no
             more
             in
             their
             Logicke
             ,
             then
             this
             verse
             read
             forward
             ,
             doth
             from
             it selfe
             read
             backward
             ,
             for
             Grammaticall
             sense
             ,
             
               Odo
               tenet
               mulum
               madidam
               mappam
               tenet
               anna
               .
            
             And
             after
             once
             (
             out
             of
             a
             scrupulous
             feare
             to
             sinne
             in
             any
             action
             by
             following
             reason
             without
             expresse
             warrant
             of
             Scripture
             for
             the
             particular
             )
             they
             haue
             for
             a
             
             while
             accustomed
             themselues
             to
             levell
             every
             action
             or
             saying
             ,
             
             and
             to
             square
             each
             thought
             by
             some
             expresse
             suteable
             rule
             of
             Scripture
             :
             the
             Scripture
             and
             their
             thoughts
             or
             apprehensions
             become
             so
             intwined
             ,
             that
             in
             fine
             they
             are
             perswaded
             whatsoever
             they
             haue
             don
             ,
             thought
             ,
             or
             spoken
             ,
             in
             matters
             concerning
             God
             or
             Christians
             duties
             ,
             is
             warranted
             by
             some
             expresse
             rule
             or
             other
             of
             sacred
             Writ
             .
             Whose
             testimonies
             for
             the
             most
             part
             ,
             they
             vse
             no
             otherwise
             then
             men
             in
             high
             place
             and
             authoritie
             ,
             often
             vse
             the
             placets
             or
             suffrages
             of
             their
             inferiors
             ,
             to
             countenance
             their
             peremptory
             designes
             by
             way
             of
             ceremony
             or
             formalitie
             :
             which
             if
             they
             doe
             not
             voluntarily
             ,
             they
             shall
             doe
             at
             length
             against
             their
             wills
             .
             Concerning
             the
             true
             meaning
             of
             that
             Maxime
             ,
             
               Whatsoever
               is
               not
               of
               faith
               is
               sinne
               ,
            
             we
             haue
             *
             elswhere
             delivered
             our
             opinion
             .
             The
             Scripture
             we
             grant
             to
             be
             the
             compleate
             and
             perfect
             rule
             of
             faith
             ,
             to
             be
             the
             onely
             rule
             likewise
             of
             planting
             the
             roote
             or
             habite
             ,
             whence
             all
             good
             actions
             or
             resolutions
             must
             grow
             .
             It
             is
             not
             the
             onely
             rule
             for
             rectifying
             every
             particular
             branch
             in
             the
             growth
             .
             These
             must
             be
             rectified
             by
             necessary
             or
             probable
             deductions
             which
             reason
             or
             rules
             of
             art
             sanctified
             by
             the
             habit
             of
             faith
             frame
             out
             of
             Scriptures
             of
             sacred
             Maximes
             .
          
        
         
           
             CHAPTER
             XLVIII
             .
          
           
             
               Of
               the
               more
               particular
               and
               immediate
               causes
               of
               all
               the
               forementioned
               errors
               or
               misperswasions
               .
            
          
           
             1.
             
             TO
             giue
             one
             prime
             Philosophicall
             cause
             of
             all
             or
             most
             morall
             misperswasions
             or
             transfigurations
             of
             sacred
             Oracles
             ,
             is
             perhaps
             onely
             possible
             to
             the
             cause
             of
             
             causes
             .
             Two
             Maximes
             neverthelesse
             there
             be
             vndoubtedly
             experienced
             in
             matters
             naturall
             ,
             from
             which
             ,
             as
             from
             two
             principall
             heads
             ,
             the
             maine
             streame
             of
             errors
             doth
             most
             directly
             spring
             ,
             though
             much
             increased
             by
             confluence
             of
             such
             fallacies
             ,
             as
             haue
             beene
             deciphred
             .
             The
             Maximes
             are
             ;
             one
             [
             
               Intus
               apparens
               prohibet
               alienum
            
             ]
             common
             in
             Philosophicall
             Schooles
             ;
             the
             other
             [
             
               Mota
               faciliùs
               moventur
            
             ]
             as
             well
             knowne
             ,
             and
             of
             as
             great
             vse
             amongst
             the
             Mathematickes
             ,
             or
             such
             as
             write
             Mathematically
             of
             Mechanicall
             instruments
             .
             The
             efficacie
             of
             every
             agent
             resultes
             from
             the
             fit
             disposition
             of
             the
             patient
             ;
             whence
             it
             is
             ,
             that
             the
             internall
             distemper
             or
             indisposition
             of
             the
             organ
             will
             not
             admit
             the
             proper
             stampe
             or
             impression
             of
             any
             externall
             ,
             though
             its
             proper
             object
             .
             Not
             that
             any
             distemper
             can
             so
             prevent
             the
             force
             or
             any
             indisposition
             so
             dead
             the
             agencie
             of
             the
             object
             ,
             as
             it
             shall
             not
             moue
             and
             agitate
             the
             organor
             ,
             that
             it
             is
             possible
             for
             the
             organ
             being
             moued
             or
             agitated
             by
             externall
             objects
             ,
             to
             be
             altogether
             barren
             .
             For
             the
             very
             motion
             of
             it
             is
             a
             kinde
             of
             conception
             .
             But
             the
             organ
             being
             prepossessed
             by
             abundance
             of
             heterogeneall
             matter
             mingled
             with
             it
             ,
             the
             impression
             or
             conception
             proues
             like
             the
             monstrous
             brood
             ,
             of
             males
             and
             females
             of
             diverse
             kindes
             .
             And
             the
             more
             vehemently
             the
             organ
             is
             agitated
             ,
             
             the
             more
             sensible
             is
             the
             representation
             or
             apprehension
             of
             the
             inherent
             humors
             ;
             and
             in
             as
             much
             as
             the
             object
             is
             rightly
             apprehended
             as
             the
             cause
             of
             this
             actuall
             motion
             or
             representation
             ,
             it
             is
             likewised
             judged
             (
             but
             amisse
             )
             to
             be
             such
             it selfe
             ,
             as
             the
             motion
             or
             representation
             ,
             which
             it
             worketh
             .
             Thus
             we
             somtimes
             mis-gather
             those
             things
             (
             the
             Sunne
             for
             example
             )
             to
             
             be
             hote
             themselues
             ,
             which
             produce
             heate
             in
             others
             ;
             those
             to
             be
             colde
             ,
             which
             cause
             sense
             of
             colde
             ;
             those
             moyst
             ,
             which
             leaue
             an
             impression
             of
             moysture
             where
             none
             was
             or
             was
             vnfelt
             before
             their
             operation
             .
             Yet
             is
             the
             Moone
             neither
             colde
             nor
             moyst
             in
             its
             selfe
             ,
             although
             the
             true
             cause
             of
             coldnesse
             or
             moystning
             in
             subiects
             ,
             aptly
             disposed
             to
             either
             qualitie
             .
             Braines
             stuffed
             with
             cold
             will
             easily
             suspect
             fragrant
             or
             vnknowne
             odoriferous
             perfumes
             of
             the
             lothsome
             smell
             ,
             which
             indeed
             they
             cause
             by
             provoking
             the
             putrified
             phlegme
             to
             imprint
             its
             selfe
             vpon
             the
             organ
             .
             As
             the
             Sunne
             shining
             through
             a
             red
             glasse
             transports
             the
             rednesse
             vpon
             the
             eye
             ,
             and
             being
             the
             immediate
             cause
             of
             the
             actuall
             representation
             now
             made
             ,
             is
             judged
             to
             be
             of
             the
             same
             hue
             .
             So
             externall
             colours
             presented
             to
             eyes
             subiect
             to
             suffusion
             ,
             or
             possessed
             with
             reall
             effluxions
             of
             other
             visibles
             ,
             cause
             a
             representation
             of
             those
             internall
             humors
             in
             the
             organ
             ,
             whence
             colours
             externall
             ,
             being
             the
             true
             cause
             of
             our
             present
             actuall
             sight
             ,
             we
             deeme
             them
             to
             be
             like
             vnto
             the
             internall
             humors
             ,
             which
             are
             seene
             .
             Many
             like
             irritations
             of
             the
             flesh
             are
             vsually
             caused
             by
             the
             spirit
             ,
             seeking
             to
             imprint
             the
             right
             sence
             or
             Character
             of
             Gods
             word
             ,
             could
             the
             polluted
             heart
             or
             minde
             infected
             with
             preiudicate
             opinions
             ,
             admit
             the
             impression
             .
             But
             carnall
             lusts
             ,
             or
             implanted
             phantasies
             ,
             being
             by
             this
             meanes
             set
             on
             working
             ,
             conceiue
             a
             depraved
             sense
             ,
             or
             a
             sense
             quite
             contrary
             to
             the
             spirits
             meaning
             ,
             and
             yet
             imagine
             it
             to
             be
             suggested
             by
             the
             word
             of
             God
             ;
             onely
             because
             it
             concurres
             to
             the
             actuall
             producing
             of
             such
             humors
             or
             phantasies
             .
          
           
             2.
             
             There
             is
             no
             error
             ,
             but
             hath
             its
             nutriment
             from
             
             truth
             ,
             in
             whose
             roote
             it
             is
             engraffed
             like
             a
             wilde
             plant
             in
             a
             naturall
             stocke
             :
             no
             vice
             ,
             but
             hath
             similitude
             in
             part
             with
             one
             or
             other
             vertue
             .
             Now
             where
             vice
             or
             bad
             habits
             doe
             abound
             ,
             no
             character
             of
             any
             morall
             vertue
             ,
             or
             precept
             divine
             can
             leaue
             any
             true
             stampe
             or
             compleate
             impression
             of
             it selfe
             :
             well
             may
             it
             moue
             ,
             or
             tickle
             the
             predominant
             humour
             ,
             with
             which
             it
             symbolizeth
             in
             part
             .
             The
             covetous
             and
             niggardly
             disposition
             will
             solace
             it selfe
             with
             precepts
             of
             frugalitie
             ,
             and
             this
             solace
             taken
             in
             a
             conceited
             conformitie
             to
             the
             rule
             of
             life
             ,
             doth
             stiffen
             him
             in
             his
             wonted
             sinne
             .
             The
             commendations
             of
             ingenuitie
             or
             freedome
             of
             spirit
             sympathize
             well
             with
             braue
             resolute
             mindes
             ,
             as
             they
             doe
             in
             part
             with
             stubbornnesse
             or
             selfe-will
             ,
             and
             the
             applause
             which
             the
             stubborne
             or
             selfe-willed
             take
             in
             this
             their
             partiall
             sympathie
             with
             the
             temper
             of
             Saints
             or
             holy
             men
             ,
             works
             a
             delight
             in
             them
             to
             glory
             in
             their
             shame
             .
             So
             the
             prayse
             of
             valour
             or
             courage
             in
             good
             causes
             is
             as
             a
             watch-word
             to
             foole-hardinesse
             ,
             which
             once
             started
             will
             admit
             no
             curbe
             or
             restraint
             from
             any
             sacred
             precept
             commending
             warinesse
             or
             ingenuous
             feare
             .
             The
             approbation
             given
             by
             Gods
             word
             to
             excessiue
             zeale
             or
             indignation
             swelling
             vpon
             just
             occasions
             ,
             oftimes
             provokes
             malitious
             dispositions
             to
             vent
             their
             bitternesse
             in
             a
             kinde
             of
             affected
             imitation
             of
             Saints
             .
             Now
             not
             onely
             all
             imitation
             of
             counterfeit
             goodnesse
             ,
             but
             all
             counterfeit
             imitation
             of
             true
             goodnesse
             ,
             will
             in
             the
             end
             bring
             forth
             true
             and
             reall
             naughtinesse
             .
             Generally
             as
             the
             word
             of
             life
             and
             grace
             where
             it
             fructifies
             ,
             doth
             translate
             our
             naturall
             dispositions
             into
             goodnesse
             supernaturall
             :
             so
             the
             opinion
             or
             presumption
             of
             having
             our
             actions
             warranted
             ,
             or
             our
             
             dispositions
             countenanced
             from
             Gods
             word
             or
             will
             revealed
             ,
             doth
             sublimate
             all
             corruptions
             by
             nature
             inherent
             ,
             or
             acquired
             by
             custome
             ,
             into
             a
             degree
             of
             evill
             more
             then
             naturall
             .
          
           
             3.
             
             These
             grosse
             preposterous
             misconstructions
             admit
             no
             set
             bounds
             or
             limits
             of
             increase
             or
             waning
             besides
             the
             different
             degrees
             or
             qualities
             of
             the
             humour
             ,
             whence
             they
             spring
             .
             As
             excessiue
             intemperance
             breeds
             an
             hate
             or
             loathing
             of
             divine
             goodnesse
             ,
             and
             disposeth
             to
             an
             amitie
             with
             hell
             :
             so
             in
             others
             rightly
             perswaded
             as
             well
             of
             the
             truth
             of
             the
             Deitie
             ,
             as
             of
             the
             veracitie
             of
             his
             written
             word
             indefinitely
             conceived
             ,
             some
             particular
             rootes
             of
             bitternesse
             may
             be
             so
             venemous
             and
             malignant
             ,
             as
             will
             cause
             them
             to
             cast
             aspersions
             of
             blasphemie
             vpon
             the
             salvificall
             sense
             of
             these
             sacred
             oracles
             ,
             and
             to
             deifie
             contrary
             misconstructions
             prompted
             onely
             by
             the
             lusts
             and
             corruptions
             of
             the
             flesh
             .
             Choler
             in
             some
             men
             ,
             though
             abundant
             ,
             is
             forthwith
             pacified
             with
             placid
             behaviour
             or
             gentle
             language
             ;
             but
             in
             others
             is
             so
             peevish
             and
             fretfull
             ,
             as
             maketh
             them
             interpret
             all
             addressements
             to
             pacifications
             to
             be
             but
             mockerie
             .
             That
             ,
             which
             at
             other
             times
             to
             them
             ,
             or
             at
             all
             times
             to
             other
             men
             ,
             would
             be
             reputed
             affabilitie
             ,
             is
             ,
             in
             the
             heate
             of
             present
             distemper
             ,
             flatterie
             :
             what
             others
             would
             take
             for
             true
             submission
             ,
             or
             be
             glad
             to
             entertaine
             as
             a
             serious
             proffer
             of
             reconcilement
             ,
             whiles
             this
             humor
             is
             stirred
             ,
             is
             dissimulation
             or
             subtiltie
             to
             entrap
             them
             .
             The
             reason
             of
             such
             vncharitable
             misconstructions
             is
             the
             same
             which
             was
             given
             before
             .
             Whatsoever
             is
             obvious
             to
             thoughts
             inwardly
             perplexed
             or
             grieved
             ,
             is
             apprehended
             as
             evill
             ,
             because
             it
             reviues
             or
             exasperates
             the
             cause
             of
             griefe
             ;
             
             and
             being
             apprehended
             as
             irkesome
             to
             their
             present
             dispositions
             ,
             the
             vnderstanding
             or
             fancie
             must
             play
             the
             Parasites
             ,
             and
             make
             good
             such
             imputations
             ,
             as
             the
             predominate
             humor
             layes
             vpon
             the
             obiect
             .
             Others
             words
             or
             gestures
             alwayes
             provoke
             some
             motion
             in
             vs
             ,
             and
             with
             the
             motion
             ,
             some
             humor
             or
             other
             is
             set
             on
             working
             .
             Now
             if
             the
             humor
             be
             tart
             or
             bitter
             ,
             the
             motion
             of
             it
             will
             be
             vnpleasant
             to
             the
             partie
             ,
             in
             whom
             it
             resides
             .
             For
             this
             reason
             men
             sickly
             or
             cholericke
             prosecute
             all
             ,
             that
             speake
             to
             them
             ,
             or
             whatsoever
             moues
             the
             fretting
             humor
             ,
             with
             the
             same
             dislike
             they
             haue
             of
             it
             ,
             or
             their
             internall
             grievances
             thus
             occasioned
             .
             All
             is
             one
             whether
             the
             speech
             or
             behaviour
             be
             faire
             or
             foule
             ,
             so
             the
             irkesome
             disposition
             be
             exasperated
             ,
             which
             sometimes
             is
             more
             offended
             with
             the
             antipathie
             of
             affabilitie
             or
             proffered
             courtesie
             ,
             than
             with
             churlish
             or
             boysterous
             opposition
             of
             the
             like
             temper
             in
             others
             .
             For
             being
             boysterously
             opposed
             it
             either
             relents
             or
             findes
             opportunitie
             to
             exonerate
             it selfe
             ,
             and
             spend
             its
             venome
             by
             vehemencie
             of
             provoked
             motion
             ;
             but
             gathers
             strength
             by
             fretting
             inwardly
             at
             their
             speech
             or
             gestures
             which
             vnseasonably
             endevour
             to
             allay
             it
             :
             as
             the
             Spring-sunne
             by
             stirring
             humors
             being
             not
             able
             to
             draw
             them
             out
             or
             digest
             them
             ,
             produceth
             agues
             .
             Some
             tempers
             of
             minde
             in
             like
             sort
             there
             be
             ,
             very
             apt
             to
             be
             offended
             with
             divine
             truth
             either
             bluntly
             ,
             obscurely
             ,
             doubtfully
             ,
             or
             vnseasonably
             propounded
             ,
             and
             yet
             as
             ready
             to
             be
             friends
             with
             it
             distinctly
             and
             placidly
             represented
             .
             Others
             are
             so
             tainted
             with
             the
             sower
             leaven
             of
             Pharisaisme
             ,
             that
             the
             more
             evident
             the
             truth
             is
             made
             ,
             or
             more
             plausibly
             delivered
             vnto
             them
             ,
             the
             more
             bitterly
             they
             maligne
             it
             
             and
             the
             proposers
             of
             it
             ;
             for
             the
             inward
             griefe
             of
             a
             worme-bitten
             conscience
             doth
             more
             disquiet
             the
             soule
             and
             spirit
             ,
             than
             any
             choler
             can
             doe
             the
             body
             or
             animal
             facultie
             .
             Thus
             the
             high
             Priest
             rent
             his
             cloathes
             at
             our
             Saviours
             interpretation
             of
             that
             place
             in
             
               Daniel
               :
               [
               Hereafter
               shall
               ye
               see
               the
               Sonne
               of
               man.
               ]
            
             as
             if
             he
             had
             spoken
             blasphemie
             .
             Albeit
             his
             manner
             of
             delivering
             this
             divine
             truth
             ,
             manifest
             enough
             to
             sober
             examinours
             ,
             were
             most
             placid
             ,
             and
             in
             tearmes
             mitigated
             below
             the
             tenour
             of
             a
             direct
             answer
             to
             the
             question
             proposed
             .
             Had
             he
             prophecied
             to
             haue
             made
             them
             Kings
             ,
             or
             vpon
             opportunitie
             of
             his
             late
             triumphant
             entertainment
             ,
             interpreted
             the
             Prophets
             words
             of
             himselfe
             then
             comming
             ,
             as
             their
             Generall
             to
             outbraue
             the
             Romanes
             with
             golden
             shieldes
             or
             glittering
             armour
             ,
             he
             might
             haue
             gained
             that
             applause
             ,
             which
             they
             afterward
             gaue
             to
             
               Herod
               ;
               Non
               vox
               hominis
               ,
               sed
               Dei.
               
            
          
        
      
       
         
         
         
           SECTION
           VI.
           
        
         
           
             Of
             qualifications
             requisite
             for
             conceiving
             aright
             of
             the
             divine
             Nature
             and
             his
             Attributes
             .
          
        
         
           
             CHAPTER
             .
             XLIX
             .
          
           
             
               The
               generall
               qualification
               or
               first
               ground
               for
               preventing
               misconceits
               of
               the
               Divine
               Nature
               or
               Attributes
               ,
               is
               purification
               of
               heart
               .
            
          
           
             1.
             
             THe
             Heathens
             grossely
             either
             multiply
             or
             mis-figure
             the
             divine
             Nature
             ;
             we
             varnish
             their
             vnsightly
             pictures
             ,
             or
             conjoyne
             their
             distracted
             representations
             :
             both
             misproportion
             or
             deface
             him
             in
             his
             Attributes
             .
             Now
             as
             it
             is
             the
             corruption
             of
             nature
             ,
             wherein
             we
             communicate
             too
             deepely
             with
             the
             Heathen
             ,
             which
             maketh
             vs
             partakers
             of
             their
             sins
             :
             so
             shall
             we
             proue
             our selues
             more
             vnexcusable
             by
             much
             ,
             then
             they
             were
             ,
             vnlesse
             their
             example
             excite
             in
             vs
             religious
             care
             and
             alacritie
             to
             vse
             those
             meanes
             ,
             which
             many
             of
             them
             by
             light
             of
             nature
             ,
             (
             questionlesse
             without
             the
             internall
             light
             of
             grace
             )
             saw
             to
             be
             necessary
             for
             attaining
             the
             true
             
             knowledge
             of
             the
             Deitie
             .
             To
             the
             better
             sort
             of
             them
             it
             was
             a
             cleare
             truth
             and
             a
             received
             Maxime
             ;
             
               That
               as
               the
               Sunne
               cannot
               be
               seene
               without
               its
               owne
               light
               ,
               so
               God
               could
               not
               be
               knowne
               without
               his
               illuminations
               :
            
             That
             by
             these
             illuminations
             profered
             to
             all
             the
             most
             part
             were
             not
             in
             any
             degree
             inlightned
             for
             want
             of
             internal
             preparation
             .
             The
             preparation
             or
             disposition
             by
             them
             required
             ,
             was
             purification
             of
             the
             soule
             .
             Of
             excellent
             passages
             to
             this
             purpose
             
               Trismegist
               ,
               Plato
            
             with
             his
             followers
             ,
             Plotine
             specially
             ,
             and
             amongst
             the
             Romanes
             ,
             Seneca
             ,
             are
             very
             fertile
             .
             Their
             consonancies
             to
             Christian
             truth
             are
             gathered
             by
             many
             ,
             briefly
             by
             Pansa
             ,
             and
             some
             other
             late
             Writers
             ,
             whom
             I
             commend
             vnto
             the
             Reader
             for
             no
             other
             end
             ,
             but
             that
             he
             may
             be
             commended
             or
             directed
             by
             them
             to
             these
             authors
             themselues
             ,
             worthy
             to
             be
             lookt
             into
             by
             the
             most
             eagle-sighted
             Divines
             of
             our
             times
             .
             Admit
             they
             cannot
             communicate
             to
             vs
             the
             light
             of
             saving
             truth
             ,
             with
             whose
             comfortable
             rayes
             their
             soules
             were
             never
             refreshed
             ,
             nor
             their
             mindes
             enlightened
             :
             yet
             should
             I
             take
             him
             either
             for
             more
             then
             a
             man
             ,
             even
             a
             coelestiall
             Saint
             on
             earth
             ,
             or
             for
             a
             lazy
             droane
             ,
             that
             will
             not
             condemne
             himselfe
             for
             slouth
             or
             dullnesse
             in
             apprehension
             of
             God
             or
             his
             goodnesse
             ;
             so
             he
             will
             but
             vnpartially
             compare
             his
             owne
             conceites
             or
             affections
             with
             these
             mens
             ,
             allowing
             the
             oddes
             as
             well
             of
             the
             more
             excellent
             meanes
             which
             he
             hath
             to
             finde
             ,
             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
             alwayes
             resulteth
             from
             true
             contemplation
             of
             the
             first
             truth
             ,
             or
             from
             the
             deaw
             of
             this
             fountaine
             of
             goodnesse
             .
             And
             if
             whiles
             
             we
             seeke
             a
             rule
             or
             stay
             to
             our
             vnderstandings
             ,
             lest
             they
             slide
             into
             error
             ,
             we
             desire
             withall
             a
             spurre
             vnto
             devotion
             ;
             the
             vsuall
             professors
             of
             Schoole
             divinitie
             come
             as
             farre
             short
             of
             these
             heathen
             Theologists
             ,
             and
             their
             Christian
             expositors
             in
             this
             later
             service
             ,
             as
             they
             goe
             beyond
             them
             in
             the
             former
             .
          
           
             2.
             
             Plotins
             frequent
             interspersion
             of
             much
             divine
             matter
             throughout
             most
             his
             Philosophicall
             discourses
             ,
             often
             makes
             me
             doubt
             ,
             whether
             familiaritie
             with
             Origen
             did
             not
             draw
             him
             to
             some
             acquaintance
             with
             Christian
             mysteries
             ;
             howsoever
             he
             sought
             to
             forme
             them
             in
             Philosophicall
             mouldes
             ,
             and
             set
             forth
             stollen
             fragments
             of
             the
             food
             of
             life
             with
             Platonicall
             sawce
             .
             By
             what
             meanes
             then
             may
             the
             soule
             in
             this
             mans
             judgement
             
               be
               elevated
               to
               contemplate
               the
               vnprizeable
               beautie
               ,
               which
               hath
               her
               dwellings
               in
               the
               sacred
               closetts
               ,
               and
               gaddes
               not
               abroad
               ,
               lest
               profane
               eyes
               might
               gloate
               vpon
               her
               ?
            
             Not
             to
             question
             how
             well
             he
             spake
             them
             ,
             or
             how
             farre
             he
             did
             assent
             vnto
             them
             ;
             these
             ,
             and
             the
             like
             speeches
             of
             his
             (
             very
             pertinent
             to
             our
             present
             argument
             )
             inferre
             a
             divine
             truth
             out
             of
             Philosophicall
             principles
             .
             
               If
               the
               eye
               be
               either
               infected
               with
               bad
               humors
               ,
               dull
               or
               weakned
               for
               want
               of
               spirits
               ,
               the
               brightnesse
               of
               the
               obiects
               presented
               ,
               breeds
               a
               dimnesse
               ,
               and
               disenables
               it
               for
               seeing
               ,
               what
               otherwise
               might
               easily
               be
               seene
               .
               The
               spectator
               must
               be
               made
               like
               the
               spectacle
               ;
               nor
               could
               any
               eye
               see
               the
               Sunne
               ,
               were
               it
               not
               by
               naturall
               constitution
               Sunne-like
               :
               No
               more
               can
               the
               minde
               vnlesse
               purified
               ,
               behold
               the
               fountaine
               of
               puritie
               :
               whence
               he
               must
               be
               divine
               or
               deiformed
               ,
               that
               meanes
               to
               see
               God
               ,
               or
               the
               patterne
               of
               beautie
               .
            
             
               Plot.
               lib.
            
             6.
             
             Ennead
             .
             1.
             
             Whether
             to
             his
             soule
             morally
             or
             Philosophically
             purified
             ,
             thus
             much
             was
             represented
             
             by
             the
             light
             of
             nature
             ;
             or
             whether
             admitted
             to
             looke
             into
             the
             fountaine
             of
             truth
             or
             law
             of
             libertie
             ,
             he
             thus
             farre
             approved
             it
             while
             he
             looked
             vpon
             it
             :
             the
             summe
             of
             his
             collections
             was
             delivered
             by
             him
             ,
             who
             alone
             had
             seene
             God
             ,
             and
             declared
             him
             vnto
             the
             world
             
               Blessed
               are
               the
               pure
               in
               heart
               ;
               for
               they
               shall
               see
               God
            
             *
             .
             In
             the
             perfection
             of
             this
             vision
             consists
             the
             fulnesse
             of
             our
             felicitie
             in
             the
             life
             to
             come
             ,
             of
             which
             felicitie
             notwithstanding
             all
             in
             this
             life
             may
             in
             some
             measure
             be
             partakers
             ,
             by
             seeing
             him
             in
             his
             word
             and
             in
             his
             onely
             sonne
             :
             
               He
               that
               hath
               seene
               me
               hath
               seene
               my
               father
               .
               How
               then
               sayst
               thou
               Philip
               ;
               Shew
               vs
               the
               father
            
             *
             ?
             But
             did
             all
             see
             the
             sonne
             ,
             that
             lookt
             vpon
             him
             ?
             If
             they
             did
             not
             ,
             how
             was
             he
             the
             true
             
               light
               ,
               that
               enlighteneth
               every
               man
               that
               commeth
               into
               the
               world
               ?
            
             In
             as
             much
             as
             the
             world
             was
             made
             by
             him
             ,
             his
             light
             was
             spread
             throughout
             it
             ;
             
               He
               shineth
               still
               in
               darkenesse
               ,
               though
               the
               darknesse
               comprehendeth
               him
               not
               .
            
             Ioh.
             1.
             vers
             .
             5.
             
             This
             darkenesse
             in
             Plotins
             language
             is
             the
             adventitious
             filth
             or
             rust
             ,
             which
             before
             purification
             be
             wrought
             ,
             adheres
             to
             the
             humane
             soule
             ,
             and
             makes
             it
             vncapable
             of
             any
             illumination
             from
             the
             fountaine
             of
             light
             .
          
        
         
           
           
             CHHPTER
             L.
             
          
           
             
               What
               purification
               of
               heart
               may
               be
               expected
               and
               sought
               after
               ,
               before
               the
               liue-image
               of
               God
               be
               renewed
               in
               vs.
               Of
               the
               directions
               given
               by
               Heathen
               Philosophers
               for
               attaining
               to
               this
               purification
               ,
               or
               to
               perfect
               knowledge
               by
               it
               .
               Wherein
               their
               directions
               are
               defectiue
               .
            
          
           
             1.
             
             BVt
             admitting
             the
             purified
             hart
             hath
             the
             promise
             of
             blessing
             ,
             as
             well
             in
             this
             life
             ,
             as
             in
             the
             other
             to
             come
             ;
             who
             shall
             haue
             interest
             in
             the
             promise
             ?
             for
             who
             can
             say
             ;
             My
             heart
             is
             cleane
             ?
             As
             justification
             ;
             so
             the
             purification
             ,
             whereof
             we
             treate
             ,
             is
             two-folde
             ;
             
               
                 1.
                 
                 From
                 the
                 raigne
                 or
                 dominion
                 of
                 sinne
                 .
              
               
                 2.
                 
                 From
                 all
                 reliques
                 or
                 commixture
                 of
                 sinne
                 .
              
            
             Of
             the
             latter
             purification
             ,
             in
             this
             life
             none
             can
             be
             ,
             of
             the
             former
             all
             the
             faithfull
             must
             be
             partakers
             .
             But
             even
             faith
             it selfe
             ,
             before
             it
             can
             be
             liuely
             and
             sound
             ,
             must
             in
             order
             of
             nature
             (
             perhaps
             ,
             of
             time
             )
             be
             sincere
             and
             true
             :
             and
             vnto
             the
             meere
             truth
             of
             it
             ,
             the
             right
             knowledge
             or
             apprehension
             of
             the
             object
             is
             alwayes
             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
             vs
             by
             the
             authors
             of
             this
             Creede
             ,
             being
             the
             first
             articles
             or
             objects
             of
             our
             beliefe
             .
          
           
             2.
             
             May
             we
             in
             this
             case
             ,
             as
             in
             the
             like
             before
             ,
             admit
             of
             a
             two-folde
             cleansing
             or
             purification
             ;
             one
             morall
             ,
             or
             right
             onely
             in
             its
             kinde
             ,
             but
             farre
             short
             of
             acceptation
             
             in
             it selfe
             ,
             onely
             acceptable
             ,
             as
             it
             is
             destinated
             to
             a
             second
             which
             is
             spirituall
             ,
             and
             pleasing
             to
             God
             through
             Iesus
             Christ
             ,
             as
             being
             the
             symbole
             or
             participated
             forme
             ,
             whereby
             Christs
             righteousnesse
             becomes
             actually
             ours
             .
             The
             truth
             of
             this
             distinction
             was
             supposed
             by
             S.
             Iames
             ,
             otherwise
             he
             had
             set
             those
             soules
             ,
             which
             he
             sought
             to
             cleanse
             ,
             in
             a
             perpetuall
             backwater
             .
             Vnto
             men
             as
             then
             not
             justified
             nor
             spiritually
             purified
             ;
             vnto
             all
             ,
             (
             notorious
             sinners
             not
             excepted
             )
             for
             to
             them
             by
             especiall
             title
             was
             that
             exhortation
             directed
             ;
             
               Draw
               neare
               to
               God
               ,
               and
               he
               will
               draw
               neare
               to
               you
               .
            
             Iam.
             4.8
             .
             Suppose
             the
             parties
             ,
             to
             whom
             he
             spake
             ,
             should
             haue
             replyed
             thus
             ;
             
               Vnlesse
               God
               draw
               neare
               to
               vs
               by
               his
               sanctifying
               grace
               ,
               how
               should
               we
               draw
               nearer
               to
               him
               then
               we
               are
               ?
            
             Had
             their
             reply
             beene
             pertinent
             ,
             and
             iust
             ?
             If
             iust
             ,
             his
             exhortations
             following
             had
             beene
             altogether
             fruitlesse
             and
             impertinent
             ;
             
               Cleanse
               your
               hands
               ye
               sinners
               ,
               and
               purge
               your
               hearts
               ye
               wauering
               minded
               .
            
             Iam.
             4
             vers
             .
             8.
             
             No
             moderne
             Catechist
             knowes
             better
             then
             he
             did
             ;
             That
             God
             alone
             must
             spiritually
             cleanse
             and
             purifie
             ,
             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
             meere
             grace
             ,
             they
             were
             first
             morally
             to
             be
             cleansed
             ,
             by
             abstinence
             from
             vnrighteous
             actions
             ,
             by
             denying
             of
             indulgence
             to
             internall
             lusts
             .
             This
             wavering
             of
             minde
             ,
             though
             it
             spring
             from
             impuritie
             of
             heart
             or
             corrupt
             affection
             ;
             (
             as
             one
             obserues
             )
             is
             no
             ill
             signe
             in
             youth
             ,
             but
             rather
             the
             working
             of
             the
             soule
             ,
             seeking
             to
             purge
             it selfe
             from
             corruption
             ;
             although
             a
             wavering
             and
             floating
             imagination
             is
             for
             the
             present
             most
             vncapable
             of
             the
             impression
             of
             Gods
             image
             .
          
           
           
             3.
             
             As
             corruption
             of
             nature
             doth
             sway
             vs
             both
             to
             conceiue
             ,
             and
             bring
             forth
             evill
             of
             every
             kinde
             :
             so
             our
             acquired
             prouenesse
             to
             practise
             it
             ,
             being
             outwardly
             curb'd
             ,
             or
             our
             naturall
             propensions
             by
             Gods
             providence
             diverted
             from
             such
             objects
             ,
             as
             might
             entice
             or
             inlarge
             them
             ,
             the
             light
             of
             nature
             as
             yet
             not
             sanctified
             will
             manifest
             the
             folly
             of
             our
             former
             wayes
             ,
             and
             oft-times
             cause
             notorious
             malefactors
             to
             water
             their
             cheekes
             with
             teares
             ,
             in
             signe
             they
             would
             (
             as
             perhaps
             for
             the
             present
             in
             part
             they
             doe
             )
             wash
             their
             consciences
             from
             wonted
             vncleannesse
             ,
             if
             it
             should
             please
             God
             to
             grant
             them
             opportunitie
             of
             testifying
             their
             resolutions
             by
             reformation
             of
             life
             prolonged
             .
             And
             what
             they
             thus
             protest
             may
             be
             either
             meerely
             pretended
             ,
             or
             vnfainedly
             purposed
             .
             So
             may
             purposes
             ,
             for
             the
             time
             being
             vnfained
             ,
             be
             either
             temporary
             and
             weake
             (
             easie
             to
             be
             defeated
             )
             by
             future
             opportunities
             ;
             or
             firme
             ,
             and
             constant
             ,
             able
             to
             resist
             all
             ordinary
             or
             wonted
             inticements
             to
             commit
             externall
             mischiefes
             .
             Such
             they
             may
             be
             ,
             and
             yet
             never
             approach
             the
             confines
             of
             true
             spirituall
             renovation
             .
          
           
             4.
             
             That
             hearts
             thus
             farre
             cleansed
             and
             mollified
             are
             more
             apt
             to
             admit
             the
             true
             stampe
             or
             character
             of
             any
             morall
             truth
             ,
             and
             may
             be
             more
             easily
             and
             farther
             poized
             with
             any
             wholesome
             admonition
             or
             reproofe
             ▪
             needs
             no
             further
             proofe
             ,
             than
             that
             ,
             which
             is
             aboue
             all
             proofes
             ,
             which
             can
             be
             brought
             to
             the
             contrary
             ,
             common
             experience
             .
             And
             although
             in
             the
             heate
             of
             passion
             ,
             or
             by
             renitency
             of
             contrary
             impulsions
             ,
             our
             apprehensions
             of
             truths
             formerly
             imprinted
             or
             then
             first
             represented
             ,
             be
             not
             so
             cleare
             ,
             or
             though
             our
             judgements
             be
             corrupt
             and
             partiall
             ;
             yet
             such
             as
             haue
             laid
             
             vp
             these
             sacred
             principles
             in
             their
             hearts
             ,
             giving
             them
             little
             or
             no
             vent
             ,
             except
             in
             practise
             ,
             will
             in
             these
             cases
             suspect
             their
             iudgement
             ,
             and
             appeale
             from
             passion
             to
             calme
             and
             sober
             meditations
             .
             Many
             pleasant
             and
             gratefull
             fancies
             ,
             which
             secretly
             intrude
             themselues
             by
             night
             ,
             are
             often
             mistrusted
             by
             some
             ,
             even
             whiles
             they
             dreame
             ;
             though
             the
             like
             dreames
             in
             others
             ,
             which
             haue
             lesse
             occasion
             to
             beleeue
             them
             ,
             are
             exempt
             from
             all
             suspition
             .
             The
             cause
             of
             difference
             ,
             as
             an
             exquisite
             *
             Philosopher
             tells
             vs
             ,
             is
             this
             .
             In
             the
             one
             ,
             the
             passages
             betwixt
             the
             braine
             ,
             and
             the
             heart
             are
             in
             some
             sort
             open
             :
             in
             the
             other
             so
             stopt
             ,
             that
             the
             head
             ,
             which
             serues
             as
             an
             illiterate
             messenger
             or
             newes-carrier
             to
             the
             heart
             ,
             can
             haue
             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
             sleepe
             ,
             Post-boyes
             should
             take
             vpon
             them
             to
             determine
             of
             matters
             of
             state
             by
             vulgar
             rumors
             concerning
             the
             secrecies
             inclosed
             in
             their
             Packets
             .
             The
             vigilant
             thoughts
             of
             men
             attentiue
             to
             worldly
             businesse
             or
             bent
             to
             vice
             ,
             can
             be
             no
             better
             in
             sacred
             matters
             ,
             than
             dreaming
             fancies
             in
             matters
             secular
             .
             No
             morall
             knowledge
             not
             implanted
             in
             a
             purified
             heart
             ,
             but
             vpon
             intercourse
             of
             passion
             or
             new
             occurrence
             ,
             either
             vanisheth
             or
             varieth
             as
             strangely
             and
             quickly
             ,
             as
             nocturnall
             representations
             .
             Nor
             is
             it
             possible
             any
             sacred
             knowledge
             should
             enter
             into
             our
             hearts
             ,
             vntill
             they
             be
             in
             some
             measure
             cleansed
             of
             their
             natiue
             rust
             or
             adventitious
             foulenesse
             .
          
           
             5.
             
             Not
             vnconsonant
             to
             as
             much
             of
             S.
             Iames
             divinitie
             ,
             as
             hitherto
             hath
             beene
             discussed
             ,
             is
             that
             resolution
             
             of
             Seneca
             in
             the
             beginning
             of
             his
             naturall
             or
             theologicall
             questions
             (
             for
             God
             and
             nature
             were
             to
             him
             as
             one
             )
             
               Mustum
               interest
               inter
               ,
               &
               bonam
               valetudinem
               ,
               &c.
               
               There
               is
               a
               great
               difference
               betweene
               health
               and
               strength
               :
               Thou
               carriest
               about
               no
               counterfeit
               face
               ,
               nor
               framest
               thy
               speech
               vnto
               anothers
               minde
               :
               Thy
               heart
               is
               not
               invailed
               ,
               thou
               art
               free
               from
               avarice
               ,
               which
               depriues
               it selfe
               of
               what
               it
               hath
               purloined
               from
               others
               ;
               from
               luxurie
               ,
               which
               repaires
               the
               wasted
               stocke
               more
               filthily
               ,
               then
               it
               was
               wasted
               .
               Thou
               art
               not
               subiect
               to
               ambition
               ,
               which
               seldome
               brings
               men
               vnto
               dignitie
               ,
               but
               by
               base
               and
               indigne
               practises
               ?
               Thou
               art
               as
               yet
               a
               non-proficient
               ,
               and
               rid
               of
               all
               other
               ill
               guests
               ,
               not
               of
               thy selfe
               .
               The
               vertue
               we
               ayme
               at
               ,
               is
               magnificent
               :
               not
               that
               it
               is
               in
               it selfe
               a
               happy
               thing
               to
               be
               without
               vice
               ,
               but
               that
               want
               of
               evill
               doth
               free
               the
               minde
               ,
               and
               prepare
               it
               for
               the
               knowledge
               of
               heavenly
               matters
               ,
               and
               qualifie
               it
               for
               acquaintance
               with
               God.
               
            
             Plotin
             likewise
             (
             avouching
             the
             consent
             of
             the
             auncient
             )
             makes
             every
             vertue
             a
             beame
             or
             ray
             of
             the
             former
             purification
             ,
             in
             his
             opinion
             requisite
             for
             attaining
             vnion
             with
             the
             prime
             light
             or
             fountaine
             of
             beautie
             .
             What
             is
             temperance
             but
             abstinence
             from
             bodily
             pleasures
             ,
             as
             being
             neither
             pure
             in
             themselues
             ,
             nor
             fit
             for
             any
             affecting
             puritie
             of
             life
             to
             follow
             ?
             Wisedome
             and
             Prudence
             erect
             the
             minde
             to
             things
             supernall
             ,
             and
             keepe
             it
             aloofe
             from
             this
             inferior
             and
             base
             part
             of
             the
             world
             ,
             which
             pollutes
             it
             .
             Wherefore
             it
             was
             truely
             said
             ;
             That
             the
             goodnesse
             ,
             and
             beautie
             of
             the
             humane
             soule
             consists
             in
             being
             like
             to
             God.
             But
             by
             what
             meanes
             in
             his
             divinitie
             must
             our
             soules
             put
             on
             his
             likenesse
             ?
             
               By
               putting
               off
               ,
               whiles
               they
               ascend
               to
               him
               ,
               the
               vitious
               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
             againe
             ,
             
               Our
               soules
               must
               be
               divorced
               from
               all
               corporall
               beautie
               ,
               before
               we
               come
               acquainted
               with
               the
               prime
               light
               or
               fountaine
               of
               beautie
               ,
               of
               whom
               all
               bodily
               perfections
               are
               but
               images
               ,
               on
               which
               who
               so
               doates
               ,
               or
               esteemes
               as
               obiects
               worthy
               of
               his
               loue
               ,
               shall
               be
               partaker
               of
               his
               folly
               ,
               that
               drowned
               himselfe
               by
               assaying
               to
               embrace
               faire
               shadows
               in
               the
               water
               .
               For
               thus
               enclaspt
               with
               loue
               of
               bodily
               decencie
               ,
               that
               he
               cannot
               acquit
               himselfe
               from
               it
               ,
               he
               must
               needs
               suffer
               a
               precipitation
            
             (
             not
             so
             much
             of
             body
             as
             of
             soule
             )
             
               into
               a
               pit
               darke
               and
               gastly
               to
               the
               minde
               of
               man
               ;
               blinded
               both
               amongst
               the
               infernall
               ghosts
               ,
               and
               even
               whiles
               they
               liue
               here
               ,
               haunted
               still
               with
               ghosts
               or
               shadowes
               .
               That
               is
               our
               Country
               whence
               we
               came
               ,
               and
               there
               is
               our
               setled
               place
               of
               dwelling
               .
               But
               what
               is
               the
               meanes
               or
               manner
               of
               our
               retire
               ?
            
             
               Wee
               need
               neither
               shippe
               nor
               chariot
               ,
               nor
               horse
               ,
               not
               so
               much
               as
               the
               vse
               of
               our
               owne
               feete
               :
               all
               these
               we
               must
               forsake
               ,
               not
               vouchsafing
               once
               to
               looke
               backe
               vpon
               them
               after
               wee
               be
               set
               on
               in
               this
               iourney
               .
               Our
               bodily
               lights
               being
               shutt
               wee
               must
               provide
               vs
               another
               eye
               .
               But
               what
               must
               this
               internall
               eye
               beholde
               ?
               Vpon
               the
               first
               opening
               or
               wakening
               ,
               it
               cannot
               easily
               fixe
               it selfe
               vpon
               excessiue
               brightnesse
               .
               What
               remedie
               then
               ?
               The
               soule
               must
               be
               invred
               by
               degrees
               ,
               first
               to
               looke
               into
               honest
               and
               ingenuous
               studies
               ;
               afterwards
               to
               contemplate
               such
               actions
               of
               famous
               men
               ,
               as
               are
               fit
               patternes
               for
               others
               to
               follow
               ;
               lastly
               to
               take
               the
               true
               characters
               of
               these
               good
               actors
               minds
               .
            
             
               But
               they
               shall
               by
               this
               meanes
               be
               enabled
               to
               take
               a
               true
               draught
               of
               their
               own
               forme
            
             ?
             
               If
               thou
               canst
               not
               see
               thine
               own
               latent
               beautie
               ,
               propose
               the
               statuary
               for
               thy
               imitation
               ,
               pare
               of
               superfluities
               and
               exorbitances
               ,
               rectifie
               obliquities
               ,
               and
               giue
               lustre
               
               to
               parts
               obscure
               or
               duskie
               ,
               and
               never
               giue
               over
               polishing
               and
               trimming
               thy
               statue
               ,
               vntil
               vertue
               display
               her
               radiant
               beames
               ,
               vntill
               thou
               seest
               temperance
               establisht
               in
               her
               immaculate
               throne
               .
               Thou
               needst
               no
               Mercury
               for
               thy
               direction
               ,
               intend
               thy
               sight
               :
               for
               such
               alone
               ,
               as
               now
               thou
               art
               ,
               can
               truely
               behold
               that
               excellent
               beautie
               .
               
                 Plot.
                 Ennead
                 .
                 1.
                 lib.
                 6.
                 
              
            
          
           
             6.
             
             Out
             of
             this
             Heathens
             Philosophie
             ,
             that
             Charitie
             ,
             which
             should
             be
             in
             Christian
             Divines
             ,
             would
             extract
             much
             matter
             ,
             well
             symbolizing
             with
             the
             words
             of
             life
             .
             Howbeit
             ,
             lest
             either
             young
             Readers
             should
             wrong
             themselues
             by
             doating
             too
             much
             vpon
             these
             or
             like
             passages
             ,
             or
             Divines
             should
             depriue
             him
             of
             his
             due
             ;
             let
             vs
             see
             a
             little
             farther
             wherin
             they
             decline
             from
             Christian
             truth
             .
             It
             was
             an
             heavenly
             doctrine
             of
             Plotine
             and
             other
             Heathens
             ;
             
               That
               gold
               being
               severed
               from
               drosse
               or
               gleibs
               of
               earth
               often
               intermingled
               with
               it
               ,
               and
               the
               soule
               of
               man
               once
               purified
               from
               vice
               or
               externall
               impressions
               ,
               both
               recover
               their
               natiue
               beautie
               :
               that
               the
               soule
               thus
               recovering
               her
               natiue-splendor
               ,
               becomes
               a
               true
               glasse
               for
               right
               representation
               of
               Gods
               image
               or
               his
               attributes
               .
            
             But
             the
             best
             of
             the
             Heathen
             wanting
             this
             perspectiue
             glasse
             ,
             whereby
             things
             of
             heavenly
             nature
             must
             be
             discovered
             ,
             could
             not
             discerne
             many
             internall
             spottes
             or
             blemishes
             ,
             which
             no
             lesse
             pollute
             the
             humane
             soule
             ,
             then
             those
             running
             sores
             ,
             wherewith
             most
             others
             beside
             themselues
             were
             in
             their
             judgement
             fouly
             infected
             .
             Besides
             these
             mentioned
             ,
             much
             of
             their
             seed
             wee
             cannot
             deny
             to
             be
             most
             pretious
             ,
             as
             being
             either
             borrowed
             from
             the
             Hebrewes
             ,
             since
             the
             law
             was
             written
             ,
             or
             propagated
             from
             Noah
             the
             Preacher
             of
             righteousnesse
             .
             Yet
             
             even
             the
             best
             ,
             that
             they
             did
             sow
             ,
             compared
             with
             Pauls
             or
             Apolloes
             labours
             ,
             proved
             in
             the
             growth
             but
             like
             grasse
             or
             greene
             blades
             vpon
             the
             house-toppe
             ,
             withering
             before
             they
             be
             ripe
             .
             And
             thus
             ill
             it
             proved
             ,
             because
             not
             sowne
             in
             contrite
             hearts
             ,
             because
             not
             rooted
             in
             true
             humilitie
             ,
             never
             watered
             with
             penitent
             teares
             ,
             without
             whose
             moysture
             the
             seed
             of
             Gods
             word
             ordinarily
             receiveth
             no
             iust
             increase
             .
             If
             wee
             may
             iudge
             of
             other
             Heathens
             by
             Plotine
             ,
             and
             of
             Plotine
             by
             those
             instances
             wherein
             he
             sought
             to
             be
             most
             wise
             ,
             their
             purest
             doctrine
             was
             infected
             with
             a
             double
             error
             :
             the
             one
             ,
             that
             it
             was
             but
             a
             kinde
             of
             hand-labour
             to
             put
             of
             bad
             habits
             ,
             or
             cleanse
             our
             soules
             from
             such
             filth
             ,
             as
             had
             befallen
             them
             ,
             from
             contagion
             of
             externalls
             ;
             the
             other
             ,
             that
             perfect
             splendor
             ,
             beautie
             of
             minde
             ,
             or
             fulnesse
             of
             felicitie
             ,
             did
             immediately
             result
             from
             these
             morall
             abstractions
             or
             resecations
             of
             superfluities
             .
             Hence
             were
             he
             and
             his
             fellow
             Philosophers
             often
             occasioned
             to
             triumph
             before
             victory
             ;
             to
             boast
             of
             libertie
             ,
             when
             they
             had
             but
             laide
             aside
             some
             externall
             badges
             of
             slavery
             ;
             to
             reioyce
             when
             they
             should
             haue
             sorrowed
             .
             For
             of
             that
             true
             purification
             ,
             which
             is
             but
             as
             the
             ground
             or
             matter
             of
             spirituall
             reformation
             ,
             penitent
             teares
             and
             secret
             mournings
             are
             parts
             essentiall
             :
             
               Suffer
               afflictions
               ,
               and
               sorrow
               ye
               ,
               and
               weepe
               .
               Let
               your
               laughter
               be
               turned
               into
               mourning
               ,
               and
               your
               ioy
               into
               heavinesse
               .
               Cast
               downe
               your selues
               before
               the
               Lord
               ,
               and
               he
               will
               lift
               you
               vp
            
             a
             .
          
           
             7.
             
             Howbeit
             as
             in
             comparison
             of
             our
             Apostle
             I
             must
             condemne
             them
             :
             so
             for
             other
             contemplations
             and
             good
             directions
             I
             cannot
             but
             iustifie
             them
             in
             respect
             of
             *
             many
             professed
             Divines
             ,
             which
             intrude
             themselues
             
             into
             the
             holy
             of
             holyes
             ,
             and
             pry
             into
             Gods
             secret
             counsels
             ,
             without
             any
             manifest
             change
             of
             minde
             or
             affection
             ,
             scarce
             of
             rayment
             ,
             except
             perhappes
             to
             make
             a
             colour
             of
             change
             vnto
             the
             world
             ,
             by
             alteration
             of
             the
             hew
             ,
             oftimes
             more
             then
             wontedly
             pampering
             their
             wonted
             greene
             desires
             ,
             vnder
             the
             shelter
             of
             a
             sable
             suite
             or
             candide
             robe
             .
             And
             I
             haue
             often
             observed
             it
             to
             my
             griefe
             ;
             that
             as
             none
             declaime
             more
             passionately
             against
             dead
             heresies
             ,
             then
             dissolute
             and
             licentious
             livers
             :
             so
             in
             questions
             of
             greatest
             moment
             ,
             and
             on
             their
             part
             of
             fearefull
             consequences
             ,
             if
             they
             should
             happen
             to
             proue
             false
             ,
             none
             resolue
             more
             peremptorily
             for
             their
             owne
             ,
             or
             more
             vncharitably
             against
             others
             opinions
             ,
             then
             such
             as
             haue
             least
             sounded
             the
             fundamentall
             principles
             of
             true
             divinitie
             ,
             most
             vnable
             to
             judge
             of
             consequences
             .
             None
             ,
             more
             impatient
             of
             contradiction
             by
             others
             ,
             then
             such
             ,
             as
             being
             let
             alone
             ,
             will
             in
             few
             lines
             often
             contradict
             themselues
             .
             
               To
               bequeath
               titles
               of
               auncient
               heretickes
               to
               their
               liue
               brethren
               :
               to
               shoote
               out
               their
               bitter
               arrowes
               ,
               at
               all
               adventures
               ,
               against
               as
               many
               of
               their
               fellow
               souldiers
               ,
               as
               doe
               not
               shoote
               by
               their
               compasse
               ,
               none
               are
               more
               forward
               then
               such
               ,
               as
               never
               sought
               to
               know
               God
               ,
               but
               by
               heare-say
               ;
               having
               made
               a
               secret
               covenant
               with
               their
               sluggish
               selues
               to
               take
               that
               to
               be
               the
               true
               sense
               and
               meaning
               of
               his
               word
               ,
               that
               to
               be
               the
               right
               tenour
               of
               his
               will
               ,
               which
               some
               worthy
               Divines
               (
               more
               commendable
               for
               generall
               paines
               ,
               then
               for
               exact
               discussion
               of
               these
               particulars
               ,
               )
               but
               in
               whose
               writings
               they
               haue
               beene
               most
               conversant
               ,
               shall
               avouch
               .
            
             If
             they
             can
             put
             a
             new
             fashion
             on
             vulgar
             ,
             olde
             worne
             ,
             or
             home-spunne
             stuffe
             ,
             nothing
             forraigne
             ,
             though
             of
             
             the
             same
             threed
             better
             woven
             ,
             and
             more
             durable
             ,
             must
             be
             admitted
             .
             What
             is
             the
             reason
             ?
             Like
             neate
             artificers
             they
             rate
             their
             hand-labours
             in
             materialls
             of
             others
             providing
             too
             high
             .
             Not
             to
             vtter
             their
             olde
             notes
             or
             gatherings
             of
             youth
             ,
             is
             a
             losse
             no
             lesse
             to
             them
             ,
             then
             for
             Marchants
             not
             to
             vent
             such
             wares
             as
             haue
             layne
             long
             vpon
             their
             handes
             .
             And
             whatsoever
             they
             haue
             vttered
             to
             the
             world
             by
             word
             or
             pen
             ,
             they
             deeme
             it
             no
             small
             part
             of
             their
             credit
             to
             warrant
             (
             if
             neede
             require
             )
             by
             solemne
             oath
             for
             good
             stuffe
             .
             By
             this
             confidence
             they
             gaine
             credit
             with
             the
             multitude
             ,
             and
             having
             this
             ,
             verily
             they
             haue
             their
             full
             reward
             .
             But
             seeing
             the
             most
             exact
             knowledge
             ,
             that
             can
             be
             had
             of
             God
             or
             of
             his
             attributes
             in
             this
             life
             ,
             must
             still
             end
             in
             admiration
             ;
             the
             first
             and
             surest
             ground
             of
             true
             knowledge
             in
             this
             subject
             ,
             must
             be
             avoydance
             of
             peremptory
             and
             precise
             determinations
             in
             particulars
             of
             confessed
             difficultie
             .
             To
             hold
             negatiues
             ,
             directly
             contrary
             to
             many
             particular
             resolutions
             commonly
             received
             ;
             is
             alwaies
             more
             easie
             ,
             oftimes
             more
             vsefull
             ,
             and
             for
             the
             most
             part
             more
             necessary
             ,
             then
             to
             determine
             of
             affirmatiues
             .
             Nor
             is
             it
             necessary
             we
             should
             abate
             the
             strength
             and
             vigour
             of
             our
             assent
             to
             generall
             principles
             for
             want
             of
             sure
             footing
             in
             speciall
             difficulties
             ;
             but
             rather
             hold
             it
             by
             a
             hanke
             or
             reyne
             from
             violent
             courses
             in
             ruggie
             or
             slippery
             passages
             .
             This
             kinde
             of
             suspense
             ,
             which
             proceedeth
             from
             restraint
             of
             judgement
             ,
             not
             from
             deadnesse
             of
             devotion
             ,
             is
             the
             mother
             of
             admiration
             ,
             and
             admiration
             the
             nurse
             of
             all
             true
             knowledge
             concerning
             God.
             
          
           
             8.
             
             One
             of
             the
             best
             meanes
             of
             knowing
             ,
             what
             may
             be
             knowne
             of
             him
             in
             this
             life
             ,
             is
             by
             knowing
             our selues
             ;
             
             and
             the
             best
             way
             to
             know
             our selues
             is
             to
             learne
             the
             meaning
             of
             that
             precept
             of
             
               denying
               our selues
            
             .
             This
             is
             a
             depth
             never
             dived
             into
             by
             any
             Heathen
             ,
             nor
             well
             sounded
             by
             most
             Christians
             ,
             though
             the
             true
             and
             perfect
             image
             of
             God
             be
             no
             where
             so
             conspicuous
             ,
             as
             in
             the
             bottome
             of
             it
             .
             The
             hidden
             treasures
             of
             his
             mercy
             and
             goodnesse
             (
             attributes
             most
             essentially
             annexed
             to
             the
             common
             notion
             of
             his
             nature
             )
             were
             clearliest
             opened
             to
             the
             world
             in
             the
             humiliation
             of
             our
             Saviour
             :
             and
             that
             glory
             of
             the
             God-head
             ,
             which
             shined
             in
             him
             cannot
             be
             represented
             vnto
             vs
             ,
             vnlesse
             the
             like
             minde
             be
             in
             vs
             ,
             which
             was
             in
             him
             .
             But
             the
             particular
             branches
             of
             this
             dutie
             spring
             more
             directly
             out
             of
             the
             Articles
             concerning
             Christ
             ,
             vnto
             such
             knowledge
             (
             of
             whom
             so
             much
             as
             may
             bring
             forth
             the
             true
             similitude
             of
             his
             minde
             ,
             the
             true
             knowledge
             of
             the
             divine
             nature
             ,
             and
             generall
             attributes
             ,
             is
             by
             way
             of
             method
             necessary
             ,
             and
             vnto
             this
             knowledge
             the
             generalities
             of
             the
             former
             principle
             presupposed
             ,
             and
             practised
             ,
             )
             there
             is
             yet
             a
             more
             excellent
             way
             .
          
        
         
           
             CHAPTER
             LI.
             
          
           
             
               The
               best
               meanes
               to
               rectifie
               and
               perfect
               our
               knowledge
               of
               God
               is
               to
               loue
               him
               sincerely
               .
               Of
               the
               mutuall
               ayde
               or
               furtherance
               ,
               which
               the
               loue
               of
               God
               and
               the
               knowledge
               of
               God
               reciprocally
               and
               in
               a
               manner
               circularly
               afford
               each
               to
               other
               in
               their
               setting
               and
               growth
               .
            
          
           
             1.
             
             TO
             make
             loue
             the
             mother
             ,
             and
             knowledge
             the
             daughter
             will
             seeme
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             meere
             inversion
             of
             natures
             progresse
             ,
             from
             whose
             footesteps
             the
             
             common
             Maxime
             ,
             [
             
               vnseene
               vnsought
               after
            
             ;
             or
             (
             as
             the
             Latines
             expresse
             it
             ,
             )
             
               Ignoti
               nulla
               cupido
               ;
               vnknowne
               vndesired
            
             ;
             ]
             hath
             beene
             gathered
             by
             the
             investigators
             of
             truth
             .
             The
             very
             essences
             of
             desire
             and
             loue
             (
             especially
             of
             things
             not
             actually
             enioyed
             )
             are
             so
             closely
             enterwrapt
             and
             linkt
             together
             ,
             that
             for
             knowledge
             ,
             or
             whatsoever
             is
             no
             essentiall
             part
             of
             themselues
             to
             interpose
             or
             come
             betweene
             them
             ,
             is
             impossible
             .
             If
             then
             knowledge
             (
             according
             to
             the
             former
             saying
             )
             be
             alwayes
             presupposed
             to
             desire
             ,
             how
             should
             it
             be
             the
             ofspring
             of
             loue
             ?
          
           
             2.
             
             The
             former
             Maxime
             notwithstanding
             (
             if
             I
             much
             mistake
             not
             )
             though
             within
             its
             limits
             without
             controlle
             ,
             yet
             rightly
             examined
             hath
             no
             just
             authoritie
             ,
             saue
             onely
             in
             such
             expresse
             and
             actuall
             desires
             ,
             as
             are
             fashioned
             to
             determinate
             particulars
             desired
             .
             It
             no
             way
             stretcheth
             to
             that
             mother
             desire
             ,
             which
             all
             men
             naturally
             haue
             of
             knowledge
             indefinitely
             taken
             .
             This
             alwayes
             workes
             before
             we
             are
             aware
             ,
             and
             all
             of
             vs
             desire
             to
             know
             ,
             before
             we
             know
             what
             knowledge
             or
             desire
             meaneth
             .
             This
             natiue
             desire
             of
             knowledge
             ,
             no
             man
             I
             thinke
             (
             were
             he
             to
             speake
             directly
             and
             
               bona
               fide
            
             to
             this
             point
             )
             would
             avouch
             to
             be
             different
             from
             the
             desire
             of
             happinesse
             alike
             naturally
             and
             inseparably
             rooted
             in
             all
             .
             One
             ,
             &
             the
             same
             inclination
             of
             the
             reasonable
             nature
             swayes
             to
             happinesse
             ,
             as
             to
             the
             end
             or
             marke
             ,
             through
             knowledge
             ,
             as
             the
             entry
             or
             passage
             ;
             but
             often
             miscarries
             ,
             not
             so
             much
             through
             faint
             intention
             or
             remisse
             endevours
             ,
             as
             from
             too
             hastie
             levell
             ,
             vnsteadie
             loose
             ,
             or
             immature
             delivery
             ,
             before
             it
             be
             furnished
             with
             internall
             weight
             to
             ballance
             it selfe
             against
             externall
             impulsions
             or
             attractions
             .
             Goodnesse
             divine
             ,
             in
             
             whose
             fruition
             this
             happinesse
             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
             endevours
             or
             vigorous
             intentions
             of
             men
             most
             greedie
             of
             knowledge
             ,
             vsually
             divert
             as
             far
             ,
             as
             an
             headlesse
             vnfeathered
             flight
             ,
             shot
             out
             of
             a
             strong
             bow
             in
             a
             mightie
             winde
             ,
             doth
             from
             the
             marke
             whereto
             the
             Archer
             would
             haue
             sent
             it
             .
             Not
             the
             most
             exquisite
             knowledge
             of
             natures
             secrecies
             ,
             of
             every
             creature
             in
             the
             world
             ,
             can
             adde
             ought
             vnto
             our
             happinesse
             ,
             otherwise
             than
             by
             rectifying
             or
             right
             levelling
             that
             inbredde
             desire
             ,
             which
             impells
             or
             swayes
             vs
             to
             this
             anxious
             search
             of
             knowledge
             .
             For
             knowledge
             it selfe
             we
             desire
             onely
             as
             it
             is
             good
             ,
             whereas
             no
             goodnesse
             ,
             saue
             divine
             ,
             can
             giue
             satisfaction
             to
             this
             desire
             .
             Vnto
             this
             point
             or
             center
             of
             the
             soules
             rest
             and
             contentment
             ,
             which
             Philosophers
             sought
             vp
             and
             downe
             by
             as
             many
             Arch-lines
             ,
             as
             there
             be
             spheres
             or
             circles
             in
             the
             severall
             workes
             of
             nature
             ,
             the
             Psalmist
             directs
             vs
             by
             a
             short
             corde
             or
             string
             :
             
               Delight
               thou
               in
               the
               Lord
               ,
               and
               he
               shall
               giue
               thee
               thy
               hearts
               desire
               .
            
             Psal
             .
             37.4
             .
             And
             our
             hearts
             desire
             includes
             (
             at
             least
             )
             such
             a
             measure
             of
             knowledge
             and
             true
             happinesse
             ,
             as
             in
             this
             life
             is
             fittest
             for
             vs.
             But
             as
             we
             may
             in
             some
             sort
             desire
             his
             goodnesse
             ,
             may
             we
             so
             truely
             delight
             in
             him
             ,
             whom
             wee
             haue
             not
             knowne
             ?
             Is
             it
             true
             of
             our
             hearts
             ,
             what
             Iacob
             said
             of
             *
             
               Bethel
               ?
               Are
               they
               indeed
               the
               houses
               of
               God
               ?
               is
               he
               in
               them
               ,
               and
               wee
               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
             
             neare
             childebirth
             hath
             beene
             affrighted
             or
             misaffected
             with
             ,
             will
             be
             misliked
             by
             the
             childe
             brought
             forth
             .
             Hence
             doe
             these
             secret
             enmities
             ,
             which
             some
             reasonable
             creatures
             beare
             to
             dumbe
             beasts
             ,
             which
             never
             offended
             them
             ,
             vsually
             growe
             .
             The
             Paroxysmes
             or
             fits
             of
             this
             dislike
             ,
             are
             never
             occasioned
             but
             by
             sight
             or
             feeling
             ,
             or
             some
             other
             sensitiue
             actuall
             apprehensions
             of
             matters
             thus
             offensiue
             :
             howbeit
             ,
             some
             grudgings
             of
             the
             same
             disease
             may
             be
             procured
             by
             meere
             vicinitie
             or
             the
             vnknowne
             presence
             of
             the
             adversary
             ;
             as
             I
             haue
             known
             some
             men
             ,
             restlesse
             after
             hard
             labour
             ,
             and
             ever
             and
             anone
             to
             refuse
             the
             seate
             of
             their
             wonted
             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
             vpon
             them
             .
             And
             yet
             I
             make
             no
             question
             ,
             but
             either
             delightful
             imployments
             ,
             exercise
             of
             the
             spirit
             and
             senses
             ,
             or
             the
             company
             of
             louely
             creatures
             ,
             might
             easily
             haue
             either
             prevented
             the
             working
             of
             the
             Antipathie
             ,
             or
             deaded
             all
             impression
             of
             irkesomnesse
             or
             dislike
             ;
             although
             their
             badde
             neighbour
             had
             still
             beene
             present
             .
             As
             dislike
             and
             hate
             from
             antipathie
             ;
             so
             loue
             or
             delight
             may
             be
             raised
             from
             secret
             contact
             or
             vicinitie
             of
             sympathizing
             natures
             .
             And
             whether
             we
             holde
             our
             soules
             to
             be
             immediately
             created
             of
             nothing
             ,
             or
             to
             spring
             as
             branches
             from
             our
             parents
             ;
             both
             wayes
             they
             may
             be
             capable
             of
             impressions
             from
             Gods
             presence
             ,
             which
             (
             though
             for
             the
             most
             part
             vnapprehended
             )
             is
             alwayes
             intimate
             and
             immediate
             to
             them
             as
             well
             in
             their
             operations
             ,
             as
             productions
             ;
             and
             would
             vndoubtedly
             fill
             them
             with
             secret
             joy
             ,
             did
             we
             not
             either
             giue
             preposterous
             issue
             to
             such
             gladnesse
             ,
             as
             by
             the
             sympathie
             is
             often
             vnwittingly
             
             raised
             in
             our
             hearts
             ;
             or
             stifle
             the
             first
             workings
             or
             intimations
             of
             it
             by
             contrary
             motions
             of
             vnhallowed
             mirth
             .
             Were
             those
             secret
             rayes
             of
             warmth
             and
             comfort
             ,
             which
             daily
             issue
             from
             his
             brightnesse
             ,
             not
             cast
             (
             as
             they
             vsually
             are
             )
             vpon
             secondary
             causes
             or
             by-standing
             creatures
             ,
             but
             reflected
             vpon
             their
             fountaine
             ;
             the
             light
             of
             his
             countenance
             would
             more
             clearly
             shine
             vpon
             vs
             ,
             and
             instampe
             our
             mindes
             with
             the
             right
             portraicture
             of
             his
             perfections
             imitable
             .
             The
             summe
             of
             the
             Psalmists
             late
             mentioned
             advise
             is
             ,
             to
             nurse
             the
             sympathizing
             instincts
             or
             seeds
             of
             secret
             joy
             ,
             but
             by
             abandoning
             all
             delight
             ,
             saue
             in
             those
             practises
             ,
             which
             preserue
             the
             health
             and
             peace
             of
             conscience
             .
             For
             to
             delight
             in
             the
             Lord
             and
             in
             his
             law
             ,
             are
             with
             him
             tearmes
             synonymall
             .
             Vnto
             this
             point
             the
             last
             passages
             of
             the
             fourth
             booke
             ,
             as
             of
             
               laying
               vp
               Gods
               word
               in
               our
               hearts
               ,
            
             of
             giving
             mature
             and
             right
             vent
             to
             internall
             motions
             or
             suggestions
             ,
             haue
             (
             as
             the
             Reader
             will
             easily
             perceiue
             )
             peculiar
             and
             immediate
             reference
             .
             The
             imperfect
             light
             of
             speculatiue
             or
             artificiall
             knowledge
             may
             well
             beget
             some
             heate
             of
             loue
             :
             but
             the
             perfection
             or
             splendor
             of
             knowledge
             divine
             cannot
             spring
             but
             from
             loue
             throughly
             kindled
             and
             bursting
             out
             into
             a
             flame
             ,
             which
             it
             seldome
             doth
             ,
             if
             those
             inward
             touches
             of
             vnknowne
             joy
             ,
             finde
             too
             much
             ,
             too
             speedie
             ,
             or
             sinister
             vent
             .
             It
             is
             an
             excellent
             observation
             ,
             which
             some
             haue
             misquoted
             out
             of
             Plato
             ,
             to
             this
             purpose
             .
             
               Sacred
               mysteries
               can
               hardly
               be
               taught
               with
               words
               :
               but
               if
               a
               man
               long
               inures
               himselfe
               to
               divine
               matters
               ,
               and
               fit
               his
               life
               to
               his
               meditations
               ,
               the
               light
               of
               truth
               will
               suddainly
               burst
               out
               ,
               as
               from
               a
               sparling
               fire
               .
               
                 
                   Vide
                   Pansam
                   .
                   pag.
                
                 9.
                 
              
            
          
           
           
             4.
             
             The
             doctrine
             proposed
             we
             may
             maintaine
             without
             intermedling
             in
             that
             quarrell
             betweene
             some
             late
             *
             Schoolemen
             and
             mysticall
             Divines
             more
             auncient
             ,
             concerning
             the
             precedency
             of
             loue
             and
             knowledge
             ,
             in
             the
             vnition
             of
             our
             soules
             with
             God.
             In
             the
             opinion
             of
             the
             auncients
             ,
             the
             acts
             of
             loue
             or
             affection
             outstart
             actuall
             knowledge
             or
             apprehension
             .
             Wee
             onely
             giue
             this
             precedency
             to
             the
             indefinite
             desire
             or
             apprehension
             of
             manifest
             joy
             from
             a
             cause
             vnknown
             and
             latent
             .
             And
             perhaps
             the
             reason
             why
             some
             so
             stiffely
             deny
             all
             possibilitie
             ,
             
               etiam
               de
               potentia
               dei
               absoluta
            
             ,
             for
             loue
             to
             kindle
             in
             the
             rationall
             soule
             ,
             without
             some
             present
             elicit
             act
             of
             knowledge
             or
             apprehension
             ,
             may
             be
             their
             aversnesse
             from
             Plato
             in
             holding
             science
             to
             be
             but
             a
             kind
             of
             reminiscence
             .
             And
             though
             vpon
             these
             termes
             we
             may
             not
             second
             him
             ;
             yet
             can
             wee
             as
             little
             brooke
             their
             opinions
             ,
             which
             either
             expressely
             maintaine
             or
             tacitely
             suppose
             the
             manner
             ,
             how
             loue
             or
             knowledge
             rationall
             are
             first
             planted
             or
             receiue
             increase
             ,
             to
             resemble
             the
             compositions
             of
             art
             ,
             rather
             then
             the
             naturall
             growth
             of
             vegetables
             .
             The
             first
             seedes
             of
             both
             ,
             are
             not
             from
             without
             ,
             but
             within
             vs
             ;
             and
             the
             manner
             how
             our
             knowledge
             comes
             to
             perfection
             ,
             may
             (
             I
             take
             it
             )
             be
             best
             illustrated
             by
             the
             manner
             how
             wee
             our selues
             become
             capable
             of
             this
             chiefe
             ornament
             of
             our
             nature
             .
             The
             first
             and
             prime
             substance
             of
             all
             bodies
             organicall
             is
             homogeneall
             or
             of
             one
             forme
             .
             The
             mould
             ,
             whence
             man
             (
             farre
             the
             most
             excellent
             in
             this
             ranke
             )
             is
             by
             degrees
             (
             scarce
             sensible
             )
             extracted
             ,
             ought
             to
             be
             reckoned
             rather
             amongst
             the
             creatures
             linelesse
             and
             inanimate
             ,
             than
             vitall
             .
             At
             the
             best
             ,
             it
             is
             but
             as
             the
             meane
             betweene
             them
             ,
             not
             more
             like
             to
             the
             one
             in
             possibilitie
             ,
             
             then
             it
             is
             to
             the
             other
             in
             act
             ;
             yet
             duely
             cherished
             ,
             it
             quickeneth
             and
             brancheth
             it selfe
             into
             severall
             parts
             ,
             first
             exercising
             onely
             the
             opperations
             of
             life
             ,
             then
             of
             sense
             ,
             lastly
             of
             reason
             .
             For
             although
             the
             rationall
             soule
             be
             immediately
             created
             by
             God
             ;
             yet
             the
             opperations
             of
             it
             ,
             as
             naturally
             presuppose
             the
             opperations
             of
             sense
             ,
             as
             these
             doe
             opperations
             vegetable
             .
             Parallell
             hereto
             ,
             our
             naturall
             desire
             of
             knowledge
             or
             true
             happinesse
             (
             considered
             in
             its
             first
             roote
             or
             element
             )
             is
             but
             (
             as
             the
             Schooles
             speake
             )
             
               Quoddam
               naturae
               pondus
            
             ,
             A
             sway
             or
             bent
             or
             
               secret
               working
               of
               nature
            
             ,
             seeking
             to
             be
             delivered
             of
             this
             her
             burthen
             .
             Afterwards
             it
             aymes
             or
             levells
             at
             some
             particular
             obiects
             ,
             rather
             drawne
             vnto
             them
             by
             sympathie
             or
             impeld
             by
             instinct
             ,
             then
             directed
             by
             expresse
             rule
             of
             reason
             or
             actuall
             choyse
             .
             And
             perhaps
             ,
             the
             first
             thing
             apprehended
             by
             it
             ,
             is
             its
             owne
             attractions
             or
             impulsions
             ;
             the
             apprehension
             of
             them
             being
             but
             as
             it
             were
             a
             reflexe
             or
             doubling
             of
             former
             inclinations
             or
             propensions
             ;
             and
             once
             come
             to
             this
             perfection
             ,
             it
             moues
             it selfe
             ,
             and
             loues
             as
             well
             the
             exercise
             of
             its
             owne
             acts
             or
             choyce
             ,
             as
             the
             objects
             ,
             to
             which
             it
             was
             otherwise
             drawne
             or
             impeld
             ;
             now
             vsing
             sense
             as
             a
             servant
             ,
             which
             before
             did
             leade
             it
             as
             a
             guide
             ,
             but
             did
             not
             giue
             it
             life
             or
             beginning
             .
          
           
             5.
             
             As
             foode
             received
             by
             the
             mother
             doth
             onely
             nourish
             ,
             not
             giue
             life
             to
             the
             fruit
             conceived
             in
             her
             wombe
             ;
             so
             the
             most
             pregnant
             suggestions
             of
             sence
             doe
             onely
             feed
             ,
             not
             beget
             the
             internall
             desire
             of
             knowledge
             or
             happinesse
             .
             The
             best
             instructions
             or
             precepts
             of
             Tutors
             ,
             of
             Parents
             ,
             or
             the
             experiments
             wee
             get
             our selues
             ,
             are
             but
             as
             so
             many
             offices
             or
             rules
             of
             Midwifrie
             ,
             for
             bringing
             forth
             what
             was
             before
             conceived
             .
             
             Meditation
             it selfe
             ,
             (
             which
             is
             ,
             in
             common
             reputation
             ,
             the
             mother
             of
             science
             )
             or
             whatsoever
             intention
             of
             minde
             we
             can
             vse
             ,
             serue
             no
             otherwise
             to
             the
             former
             purpose
             ,
             then
             the
             influence
             of
             the
             Sunne
             or
             Starres
             doth
             to
             the
             productions
             of
             flowers
             or
             plants
             ;
             or
             (
             were
             the
             story
             true
             )
             as
             the
             eyes
             of
             Ostriches
             ,
             or
             the
             warmth
             of
             other
             birds
             to
             the
             formation
             of
             their
             young
             ones
             .
             And
             thus
             we
             see
             naturall
             inclinations
             or
             desires
             alwayes
             come
             to
             best
             proofe
             ,
             when
             they
             are
             cherished
             with
             assiduous
             ,
             calme
             ,
             and
             quiet
             meditations
             :
             whereas
             the
             nimble
             motions
             of
             vnsetled
             braines
             vsually
             suffer
             the
             best
             seedes
             ,
             which
             Man
             was
             permitted
             to
             bring
             with
             him
             out
             of
             Paradise
             ,
             to
             perish
             ,
             as
             some
             birds
             doe
             their
             young
             ones
             ,
             by
             often
             running
             off
             their
             nests
             .
             Not
             that
             their
             inventions
             are
             not
             oftimes
             most
             pleasant
             ,
             or
             delightfull
             to
             spectators
             :
             for
             so
             curious
             pictures
             observantly
             taken
             from
             the
             severall
             perfections
             of
             many
             liuelesse
             statues
             ,
             doe
             farre
             surpasse
             any
             one
             liue-substance
             in
             freshnesse
             of
             colour
             or
             exact
             proportion
             ;
             howbeit
             ,
             the
             meanest
             creature
             endued
             with
             life
             ,
             and
             motion
             ,
             simply
             considered
             ,
             is
             much
             better
             then
             the
             most
             glorious
             workes
             of
             Polycletus
             or
             Apelles
             .
             And
             herein
             the
             nimble
             or
             pleasant
             wit
             ,
             and
             the
             setled
             contemplator
             properly
             differ
             :
             The
             one
             proceeds
             by
             addition
             ,
             or
             quaint
             composition
             of
             externall
             or
             borrowed
             formes
             ;
             the
             other
             ,
             by
             multiplication
             of
             his
             owne
             internall
             capacities
             ;
             or
             by
             a
             kinde
             of
             silent
             incubation
             ,
             doth
             as
             it
             were
             hatch
             his
             brood
             ,
             and
             finds
             every
             limbe
             or
             branch
             drawne
             out
             of
             his
             proper
             roote
             ,
             before
             he
             marke
             the
             frame
             or
             composture
             .
             And
             though
             the
             conception
             be
             sometimes
             slow
             ,
             and
             the
             proportion
             long
             in
             setting
             ;
             yet
             the
             fruit
             of
             his
             minde
             
             once
             throughly
             sett
             ,
             overgrowes
             the
             other
             in
             height
             ,
             in
             strength
             ,
             and
             vigour
             .
             But
             vnto
             this
             facilitie
             in
             bringing
             forth
             ,
             few
             attaine
             without
             extraordinary
             midwifry
             or
             much
             experience
             .
             The
             difficulties
             of
             their
             first
             travells
             make
             many
             prostitute
             their
             wills
             to
             fruitlesse
             popular
             commercements
             ,
             never
             resolving
             to
             conceine
             more
             deeply
             of
             any
             matters
             ,
             then
             may
             occasion
             extemporary
             pleasure
             or
             delight
             ,
             or
             procure
             some
             anniversarie
             or
             solemne
             flashes
             of
             generall
             applause
             .
             But
             much
             more
             painefull
             ,
             then
             any
             contemplation
             besides
             ,
             whereof
             the
             reasonable
             soule
             seeketh
             to
             be
             delivered
             ,
             is
             our
             owne
             new
             birth
             ,
             which
             ,
             in
             the
             Apostles
             language
             ,
             is
             but
             the
             fashioning
             of
             Christ
             Iesus
             or
             Gods
             image
             in
             vs.
             In
             this
             our
             translation
             from
             
               darknesse
               to
               light
            
             how
             often
             are
             we
             enforct
             to
             cry
             out
             with
             
               Ezechiah
               ;
               The
               Children
               are
               come
               vnto
               the
               birth
               ,
               and
               there
               is
               no
               strength
               to
               bring
               forth
               .
            
             Sometimes
             we
             seeke
             with
             sighes
             and
             groans
             to
             giue
             vent
             to
             the
             inward
             working
             of
             the
             implanted
             inclination
             ,
             stirred
             and
             quickened
             by
             the
             spirit
             of
             God.
             Otherwhiles
             ,
             we
             striue
             to
             strengthen
             the
             expulsiue
             force
             ,
             or
             to
             make
             an
             eruption
             by
             knocking
             our
             breasts
             ;
             oftimes
             enforced
             to
             rest
             contented
             with
             a
             streame
             of
             teares
             ,
             strained
             out
             by
             this
             strugling
             agonie
             betweene
             the
             infusions
             of
             spirituall
             life
             ,
             and
             the
             flesh
             resisting
             this
             our
             birth
             ,
             as
             the
             Dragon
             did
             the
             bringing
             forth
             of
             the
             Womans
             childe
             .
             Howbeit
             these
             sorrowful
             teares
             serue
             to
             this
             end
             ,
             as
             a
             spring
             or
             summer
             shower
             to
             a
             ioyful
             harvest
             .
             And
             the
             greater
             our
             paine
             in
             the
             travell
             ,
             or
             the
             longer
             our
             expectation
             hath
             beene
             masked
             with
             carnall
             blindnesse
             ;
             the
             greater
             alwayes
             is
             our
             joy
             in
             the
             delivery
             ;
             when
             our
             minds
             are
             enlightened
             to
             see
             the
             beautie
             of
             that
             ,
             which
             heretofore
             
             we
             so
             fervently
             expected
             ,
             only
             by
             secret
             instinct
             or
             sympathie
             .
             Then
             fearing
             lest
             these
             transient
             gleams
             might
             fade
             or
             vanish
             ;
             either
             we
             craue
             with
             olde
             Simeon
             our
             
               Nunc
               dimittis
               ,
               Lord
               now
               lettest
               thou
               thy
               servants
               depart
               in
               peace
               ,
               while
               our
               eyes
               beholde
               thy
               salvation
               ,
            
             or
             complaine
             with
             the
             Prophet
             ,
             
               How
               long
               wilt
               thou
               be
               as
               a
               passenger
               or
               as
               one
               ,
               that
               soiourneth
               but
               for
               a
               night
               ?
               Returne
               ô
               Lord
               ,
               returne
               vnto
               thy
               resting
               place
               ,
               thou
               ,
               and
               the
               Arke
               of
               thy
               strength
               .
            
             And
             with
             
               Peter
               ,
               Wee
               proffer
               to
               build
               him
               a
               lasting
               tabernacle
               ,
               to
               allot
               him
               our
               hearts
               for
               a
               perpetuall
               habitation
               .
            
          
           
             6.
             
             What
             joy
             of
             heart
             doth
             vsually
             accompany
             those
             internall
             illuminatiōs
             ,
             which
             breake
             forth
             from
             such
             ardent
             desire
             of
             acquaintance
             with
             the
             divine
             nature
             ,
             as
             hath
             beene
             secretly
             kindled
             and
             nourished
             by
             a
             touch
             or
             sympathie
             of
             his
             former
             vnapprehended
             presence
             ;
             and
             how
             incomparably
             they
             exceede
             the
             most
             liuely
             representations
             which
             others
             can
             frame
             of
             his
             essence
             or
             attributes
             ,
             whether
             for
             solid
             information
             of
             the
             vnderstanding
             ,
             for
             affecting
             the
             will
             ,
             or
             for
             vniting
             our
             soules
             and
             affections
             to
             him
             ,
             may
             in
             part
             ,
             be
             gathered
             from
             that
             excessiue
             delight
             ,
             which
             men
             naturally
             take
             in
             their
             owne
             labours
             in
             respect
             of
             others
             more
             exquisitely
             adorned
             :
             partly
             from
             the
             measure
             of
             our
             exceeding
             our selues
             either
             in
             the
             right
             apprehension
             or
             exquisite
             adorning
             of
             subjects
             much
             affected
             ,
             in
             comparison
             of
             these
             which
             wee
             naturally
             fancy
             not
             or
             lightly
             esteeme
             .
             The
             fruits
             of
             other
             mens
             labours
             ,
             being
             as
             it
             were
             ,
             gathered
             to
             our
             hands
             ,
             we
             like
             no
             farther
             ,
             then
             as
             they
             fit
             those
             moulds
             of
             our
             speculatiue
             reflectiue
             conceites
             ,
             which
             haue
             their
             seate
             in
             the
             superior
             part
             of
             the
             soule
             ,
             and
             scarce
             
             communicate
             with
             affection
             .
             And
             our
             judgements
             are
             alwayes
             most
             sincere
             in
             respect
             of
             those
             mens
             workes
             ,
             whose
             persons
             or
             conversation
             haue
             given
             vs
             least
             occasion
             of
             any
             affectionate
             sympathie
             or
             antipathie
             .
             But
             in
             the
             approbation
             of
             our
             owne
             inventions
             ,
             affection
             and
             that
             naturall
             inclination
             ,
             whence
             they
             spring
             ,
             haue
             swaying
             voyces
             :
             and
             vnlesse
             these
             stubborne
             suffragants
             be
             first
             squared
             to
             the
             rules
             of
             reason
             taught
             by
             others
             ,
             they
             enforce
             our
             judgements
             to
             bow
             vnto
             their
             bent
             .
             But
             albeit
             too
             much
             affection
             leadeth
             many
             into
             folly
             ,
             yet
             no
             man
             vnderstands
             or
             handles
             any
             subiect
             well
             ,
             which
             he
             doth
             not
             much
             affect
             .
             Hence
             Poets
             ,
             as
             their
             inventions
             are
             most
             delicate
             ,
             so
             are
             they
             vsually
             most
             in
             loue
             with
             them
             ;
             because
             the
             same
             bent
             of
             affection
             ,
             which
             animates
             and
             strengthens
             their
             fancies
             to
             bring
             forth
             ,
             doth
             also
             enamour
             them
             with
             the
             beautie
             of
             their
             owne
             broode
             .
             Howbeit
             though
             indignation
             may
             giue
             the
             facultie
             of
             making
             verses
             ,
             where
             nature
             hath
             denyed
             it
             :
             yet
             to
             make
             a
             Poet
             ,
             nature
             it selfe
             is
             not
             able
             ,
             but
             by
             giving
             an
             extraordinary
             affection
             of
             like
             or
             *
             dislike
             ,
             of
             such
             objects
             as
             fall
             within
             the
             consideratiō
             of
             the
             Poeticall
             facultie
             .
             Generally
             as
             blunt
             yrons
             throughly
             heated
             peirce
             further
             into
             hard
             bodies
             ,
             then
             cold
             edg-tooles
             ;
             so
             witts
             in
             themselues
             not
             the
             acutest
             ,
             whilest
             accompanied
             with
             ardor
             of
             affection
             ,
             conceiue
             most
             acutely
             and
             deeply
             of
             matters
             much
             affected
             ,
             and
             will
             got
             through
             such
             difficulties
             ,
             as
             would
             turne
             the
             edges
             of
             the
             best
             witts
             living
             not
             thus
             backed
             or
             fortified
             .
             Nor
             is
             it
             the
             nimblenesse
             of
             conceit
             or
             apprehension
             ,
             but
             the
             vnrelenting
             temper
             of
             inbred
             desire
             and
             vncessant
             sway
             or
             working
             of
             secret
             instinct
             ,
             which
             
             brings
             the
             seeds
             of
             knowledge
             to
             iust
             growth
             and
             maturitie
             ;
             as
             those
             plants
             prosper
             best
             ,
             not
             which
             shoote
             out
             fastest
             or
             flourish
             soonest
             ,
             but
             such
             as
             haue
             the
             soundest
             rootes
             ,
             and
             sappiest
             stemmes
             .
          
           
             7.
             
             As
             reason
             requires
             affection
             to
             backe
             it
             so
             much
             more
             doth
             affection
             neede
             the
             eye
             of
             reason
             (
             domesticke
             or
             forraine
             )
             to
             direct
             and
             levell
             it
             ;
             nor
             is
             it
             onely
             directed
             ,
             but
             withall
             refined
             and
             purified
             by
             being
             as
             it
             were
             new
             cast
             in
             the
             modells
             of
             our
             rationall
             or
             reflexe
             conceipts
             ;
             each
             act
             of
             setled
             contemplation
             diminisheth
             somwhat
             of
             its
             naturall
             sowrnesse
             ,
             as
             crabs
             or
             wilde
             apples
             by
             often
             transplanting
             or
             engraffing
             grow
             more
             milde
             and
             pleasant
             .
             As
             there
             is
             a
             circular
             progresse
             of
             seede
             from
             trees
             ,
             and
             trees
             from
             seede
             :
             so
             is
             there
             a
             reciprocall
             production
             of
             desire
             or
             loue
             by
             knowledge
             ,
             and
             of
             knowledge
             by
             desire
             or
             loue
             in
             one
             and
             the
             same
             man.
             For
             mans
             actions
             of
             this
             kinde
             are
             immanent
             ,
             and
             multiply
             within
             himselfe
             .
             And
             as
             the
             seed
             since
             the
             first
             creation
             doth
             still
             in
             order
             of
             nature
             go
             before
             the
             tree
             ;
             so
             doth
             knowledge
             alwayes
             presuppose
             instinct
             or
             desire
             .
             And
             yet
             knowledge
             of
             things
             amiable
             being
             come
             vnto
             maturitie
             is
             alwayes
             laden
             with
             loue
             ,
             as
             with
             its
             naturall
             fruit
             .
             Nor
             should
             wee
             so
             much
             desire
             to
             know
             any
             subject
             ,
             vnlesse
             loue
             to
             it
             knowne
             were
             most
             naturall
             .
             So
             that
             knowledge
             properly
             is
             but
             our
             naturall
             desire
             ,
             or
             implanted
             blind
             loue
             restored
             to
             sight
             :
             and
             nature
             doth
             as
             it
             were
             first
             grope
             after
             that
             ,
             which
             at
             length
             she
             comes
             to
             see
             ,
             and
             having
             seene
             desires
             to
             embrace
             or
             kisse
             .
             The
             apparant
             inconstancy
             of
             yong
             desires
             never
             satisfied
             manifests
             their
             naturall
             blindnesse
             in
             that
             they
             secretly
             sollicite
             a
             guide
             or
             instructer
             :
             and
             the
             originall
             of
             this
             inconstancie
             ,
             
             (
             as
             was
             intimated
             before
             )
             is
             but
             the
             working
             of
             the
             soule
             seeking
             to
             vnsheath
             the
             implanted
             notion
             or
             desire
             of
             knowledge
             and
             of
             true
             happinesse
             from
             those
             fleshly
             invorapments
             ,
             wherewith
             it
             was
             blind
             folded
             as
             a
             childe
             in
             the
             wombe
             ;
             or
             to
             deduce
             the
             originall
             of
             the
             error
             from
             a
             principle
             more
             properly
             Philosophicall
             .
             
               As
               vnto
               knowledge
               truely
               speculatiue
               there
               is
               required
               a
               perfect
               abstraction
               of
               the
               obiect
               knowne
               ,
               or
               of
               the
               forme
               by
               which
               wee
               know
               it
               ,
               from
               all
               materiall
               conditions
               ,
               or
               sensitiue
               adiuncts
               ,
               which
               accompanie
               it
               :
               so
               on
               the
               behalfe
               of
               the
               intellectiue
               facultie
               it selfe
               (
               especially
               for
               the
               right
               contemplation
               of
               matters
               morall
               or
               practicall
               )
               a
               correspondent
               extraction
               of
               the
               ingraffed
               notion
               or
               desire
               of
               good
               is
               as
               requisite
               .
               For
               as
               those
               speculatiue
               or
               generall
               rules
               ,
               which
               haue
               beene
               taken
               from
               sensitiue
               experiments
               not
               rightly
               severed
               or
               abstracted
               ,
               though
               they
               holde
               in
               some
               ,
               yet
               faile
               in
               most
               particulars
               ,
               when
               wee
               come
               to
               practise
               :
               so
               likewise
               all
               loue
               of
               goodnesse
               whatsoever
               ,
               is
               vnsincere
               and
               vnconstant
               ,
               vnlesse
               the
               ingraffed
               desire
               of
               happinesse
               ,
               whence
               it
               springs
               ,
               be
               first
               stript
               of
               those
               sensitiue
               desires
               or
               propensions
               ,
               which
               ,
               by
               the
               corruption
               of
               nature
               are
               either
               linked
               with
               it
               or
               inclose
               it
               ,
               as
               the
               Iv●e
               doth
               the
               Oake
               .
            
             And
             yet
             the
             more
             wee
             enure
             our selues
             to
             any
             sensuall
             or
             externall
             good
             ,
             the
             greater
             advantage
             those
             sensuall
             appetites
             or
             propensions
             gaine
             ,
             as
             well
             for
             strengthening
             ,
             as
             for
             fast
             linking
             or
             mingling
             themselues
             with
             the
             intellectuall
             inclination
             or
             desire
             ,
             which
             by
             long
             custome
             they
             either
             quite
             blind
             ,
             or
             make
             it
             willing
             to
             admit
             them
             for
             its
             leader
             .
          
           
           
             8.
             
             This
             then
             is
             the
             Aphorisme
             ,
             for
             whose
             proofe
             thus
             much
             hath
             beene
             premised
             ;
             
               The
               most
               compendious
               and
               safest
               way
               to
               conceiue
               or
               speake
               aright
               of
               God
               or
               his
               goodnesse
               ,
               is
               to
               haue
               our
               inbred
               desire
               of
               happinesse
               right
               set
               in
               youth
               ,
               and
               continually
               held
               as
               in
               a
               baye
               vnto
               those
               practises
               ;
               whereto
               God
               hath
               promised
               the
               communication
               of
               his
               gracious
               presence
               .
            
             So
             shall
             the
             sincere
             knowledge
             of
             his
             goodnesse
             and
             other
             attributes
             breake
             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
             loue
             .
             And
             knowledge
             againe
             relying
             vpon
             the
             internall
             desire
             of
             happinesse
             ,
             which
             is
             the
             stemme
             or
             branch
             ,
             whence
             these
             fruits
             of
             loue
             proceede
             ,
             doth
             season
             and
             sweeten
             the
             very
             nature
             or
             propertie
             of
             it
             ,
             and
             in
             a
             sort
             transforme
             from
             a
             wilde
             plant
             to
             a
             tree
             of
             life
             ;
             as
             cunning
             gardiners
             by
             often
             transplanting
             &
             good
             dressing
             ,
             much
             better
             the
             stocke
             ,
             and
             in
             processe
             of
             time
             ,
             in
             a
             manner
             ,
             alter
             the
             very
             specificall
             nature
             of
             the
             fruit
             .
             And
             after
             our
             cogitations
             come
             once
             to
             revolue
             vpon
             the
             fore-mentioned
             sympathie
             or
             setled
             peace
             of
             conscience
             ,
             (
             which
             cannot
             arise
             ,
             but
             from
             Gods
             presence
             )
             as
             vpon
             a
             firme
             and
             constant
             Center
             ,
             our
             soules
             become
             like
             a
             Surveyers
             Table
             rightly
             sett
             ,
             for
             taking
             the
             true
             Modell
             of
             the
             in
             comprehensible
             Nature
             .
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A04191-e2520
           
             b
             Comment
             :
             in
             Gen
             15.
             v.
             6.
             
             Vide
             2
             Reg.
             17.14
             .
          
           
             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
             .
             ]
          
           
             *
             Ribera
             in
             cap.
             3.
             
             Ionae
             .
             numb
             .
             29.
             
             Vide
             Coppen
             in
             Psal
             .
             106.
             vers
             .
             12.
             
          
           
             *
             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
             praua
             sentiunt
             (
             id
             enim
             vitioso
             more
             effici
             solet
             )
             omnes
             tamen
             esse
             vim
             ,
             &
             naturam
             diuinam
             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●
             .
          
           
             a
             Act.
             17.29
             
          
           
             *
             Affluebat
             intereā
             quotidiè
             ex
             omnibus
             locis
             noua
             eius
             gentis
             ,
             et
             copiosa
             multitudo
             ,
             vt
             inufitatas
             nostrorum
             hominum
             barbam
             gestantium
             formas
             ,
             cultumque
             viserent
             :
             fructus
             ,
             pisces
             ,
             aurum
             ,
             panem
             ,
             &
             alia
             alimenta
             ,
             vndique
             afferentes
             :
             ac
             simiaerum
             more
             vestigia
             ritusque
             Christianorum
             imitantes
             :
             quoties
             hi
             genua
             flexerant
             ,
             flectebant
             &
             illi
             :
             Christiani
             reuerenter
             oculos
             in
             Coelum
             sustulerant
             ,
             Indi
             pariter
             &
             ipsi
             tollebant
             .
             Denique
             quicquid
             ab
             Hispanis
             ad
             recitandum
             Aue
             Maria
             mane
             ,
             &
             vesperi
             conuenientibus
             fieri
             soleret
             ,
             itidem
             ab
             istis
             fiebat
             .
             Benzonus
             in
             Descrip
             .
             America
             .
             lib.
             4.
             cap.
             8.
             pag.
             35.
             
          
           
             *
             Of
             Iustifying
             faith
             .
          
           
             *
             Vide
             Coppen
             in
             Psal
             .
             10.
             v.
             11.
             
             Col.
             165.
             
          
           
             *
             Iustifying
             faith
             Section
             1.
             cap.
             11.
             
          
           
             a
             Acts
             14.
             v.
             15
             ,
             16
             ,
             17.
             
          
           
             *
             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
             ferarū
             ,
             imbriumque
             suffugium
             ,
             quam
             vt
             in
             aliquo
             ramorum
             nexu
             contegantur
             .
             Hus
             redeunt
             iuuenes
             ,
             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
             ,
             vt
             illis
             ne
             voto
             quidem
             opus
             fit
             .
             Tacit.
             lib.
             de
             moribus
             German
             .
          
           
             *
             Ista
             vices
             magis
             in
             nobis
             excitant
             sensum
             divina
             bonitatis
             ,
             quā
             cōti●●●●
             tenor
             falicitatis
             ,
             quo
             nos
             in●briat
             :
             tum
             enim
             bona
             cognoscimus
             postquā
             amisimus
             .
             Praesentium
             oritur
             tadiū
             ,
             absentiū
             excitatur
             desiderium
             .
             Coppen
             .
             in
             Psal
             .
             136
             vers
             .
             
               23
               ,
               24.
            
             
          
           
             *
             Prov.
             30.
             ver
             .
             8
             ,
             9.
             
          
           
             Lucanus
             .
          
           
             *
             Ovid.
             
          
           
             *
             Mentimur
             regnare
             Iorem
             Lucan
             .
          
           
             Eurip
             :
             Cyclops
             .
          
           
             a
             Psal
             .
             44.
             v.
             22
             &c.
             
          
           
             b
             Psal
             .
             94.
             v.
             1.
             
          
           
             Psal
             .
             107.23
             ,
             24.
             &c.
             
          
           
             Ver.
             31
             ,
             32.
             
          
           
             a
             So
             vnder
             correction
             I
             haue
             good
             reason
             to
             esteeme
             him
             ,
             albeit
             Tullie
             as
             meere
             a
             child
             in
             Easterne
             antiquities
             as
             mature
             in
             Romane
             Oratory
             ,
             otherwise
             censure
             him
             .
          
           
             b
             Cyrus
             ipse
             religiosam
             suorum
             pietatem
             sibi
             quoque
             vtilem
             ducehat
             esse
             ,
             quum
             rationemeandem
             sequeretur
             ,
             quam
             illi
             ,
             qui
             certo
             iudicio
             cum
             religiosis
             potius
             ,
             quā
             cum
             ijs
             ,
             qui
             designasse
             aliquid
             impiè
             videntur
             ,
             nauigare
             maluns
             .
             Zenoph
             .
             de
             Instit
             .
             Cyri.
             hist
             .
             lib
             8.
             
          
           
             Vide
             Coppen
             in
             Psal
             .
             10.
             v.
             14.
             col
             .
             169.
             
          
           
             Iuvenal
             .
             Satyr
             .
             13.
             
          
           
             *
             Hostis
             noster
             quanto
             magis
             nos
             sibi
             rebellare
             conspicit
             ,
             tanto
             amplius
             expugnare
             contendit
             ;
             eos
             enim
             pulsare
             negligit
             ,
             quos
             quieto
             iure
             se
             possidere
             sentit
             .
             Gregor
             .
             Homil
             .
          
           
             a
             Post
             haec
             Celsus
             opinatur
             nos
             qui
             comprehensū
             damnatumque
             supplicio
             colimus
             ,
             idem
             facere
             quod
             Getes
             qui
             Zamoluim
             venerantur
             ,
             &
             Cilieas
             qui
             Mopsum
             ,
             &
             Arcananas
             qui
             Amphilochum
             ,
             et
             Thebanos
             qui
             Amphiaeram
             &
             Lebadienses
             qui
             Trophonium
             :
             quos
             omnes
             inunerito
             nobiscum
             conferri
             declarabiums
             &c.
             Origen
             .
             contra
             Celsum
             .
             lib.
             3.
             
          
           
             2
             King.
             19.10
             ,
             11
             ,
             12.
             
          
           
             *
             Plautus
             in
             Casina
             .
             Act.
             2.
             scen
             .
             5.
             
          
           
             *
             Aristotle
             in
             Ethi●
             .
          
           
             *
             Basil
             .
          
           
             Exod.
             19.15
             .
          
           
             1
             Cor.
             7.5
             .
          
           
             1
             Thes
             .
             4.2
             ,
             3
             ,
             4.
             
          
           
             *
             Dubium
             nō
             est
             quia
             tanto
             quisque
             minus
             dolet
             ,
             quod
             desint
             aterna
             ;
             quanto
             magis
             gaudet
             quou
             adsint
             temporalia
             .
             Greg.
             in
             cap.
             31.
             
             Iob.
             cap.
             2.
             
          
           
             *
             Ephes
             .
             4.18
             ,
             19.
             
          
           
             *
             Lib.
             1.
             
             Saturnae
             .
             cap.
             20.
             
          
           
             Ecclus
             ,
             16.
             
             ●
             .
          
           
             *
             Eccl●s
             23.
             v.
             4
             ,
             5
             ,
             6.
             
          
           
             Hom.
             Odiss
             .
             lib.
             9.
             pag.
             
               261
               ,
               262.
            
          
           
             *
             Phil.
             3.19
             .
          
           
             Virgil
             .
          
           
             Idem
             .
          
           
             *
             Vasquez
             in
             primampartem
             ,
             quest
             .
             2.
             artic
             .
             3.
             disp
             .
             20.
             cap.
             4.
             num
             .
             10.
             
          
           
             Quis
             milvus
             quātumlibet
             solitariùs
             rapinis
             non
             circumuolat
             :
             non
             coniugiū
             c●pulat
             ,
             ●idum
             congerit
             ,
             ●ua
             confouet
             ,
             pullos
             alit
             ,
             &
             quasi
             cū
             sua
             matre
             familiâs
             societatē
             domesticam
             ,
             quanta
             potest
             pace
             conservat
             ,
             &c.
             
             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
             cam
             pro
             arbitrio
             suo
             cupiunt
             commutari
             .
             Non
             ergo
             vt
             sit
             pax
             uolunt
             ,
             sed
             vt
             casit
             ,
             quam
             ●olūt
             .
             Aug.
             ibidem
             .
          
           
             *
             Iustifying
             faith
             .
             Section
             the
             last
             .
          
           
             *
             H●artes
             in
             his
             tryall
             of
             Wits
             .
          
           
             *
             Aristotle
             in
             his
             Problemes
             .
          
           
             2
             Chron.
             cap.
             6.
             vers
             .
             37
             ,
             38.
             
          
           
             *
             Gyraldus
             Syntag.
             17.
             
          
           
             Virg.
             Aeueid
             .
             lib.
             3.
             
          
           
             Virg.
             Aeneid
             .
             lib.
             4.
             
          
           
             Vide
             Euripid
             .
             Cyclops
             .
          
           
             *
             See
             the
             5.
             
             Section
             of
             this
             Booke
             ,
             the
             last
             Chapter
             .
          
           
             a
             Nuper
             me
             cu●usdam
             amici
             languor
             admonuit
             ,
             optimos
             esse
             nos
             dum
             infirmi
             sumus
             .
             Quē
             eniminsirmū
             aut
             avaritia
             aut
             libido
             solicitat
             ?
             non
             amoribus
             seruit
             ,
             non
             appetit
             honores
             ,
             opes
             negligit
             ,
             &
             quantulumcunque
             vt
             relicturus
             ,
             satis
             habet
             tunc
             Deos
             :
             tunc
             hominē
             esse
             se
             memini●
             inuidet
             nemini
             ,
             neminemmir
             atur
             ,
             neminem
             despicit
             ,
             ac
             ne
             sermonibus
             quidem
             malignis
             aut
             attendit
             ,
             aut
             alitur
             ,
             balinea
             imaginatur
             &
             fontes
             :
             Haec
             summa
             curarū
             summa
             votorum
             ,
             molemque
             in
             posterum
             &
             pinguem
             si
             contingat
             euadere
             ,
             hoc
             est
             ,
             innoxiam
             beatamque
             destinat
             vitam
             ,
             Possum
             ergo
             quod
             pluribus
             verbis
             ,
             pluribus
             etiam
             voluminibus
             Philosophi
             docere
             conantur
             ,
             ipse
             breuiter
             tibi
             mihique
             praecipere
             ,
             vt
             tales
             esse
             sani
             perseueremus
             ,
             quales
             nos
             futuros
             profitemur
             infirmi
             .
             Plin.
             Epistola
             26.
             ad
             Maximum
             .
             lib.
             7.
             
          
           
             *
             Iob.
             36.
             ver
             7.
             &c.
             
          
           
             *
             Isaiah
             9.
             v.
             13
             ,
             14.
             
          
           
             *
             Isaiah
             22.
             v.
             12
             ,
             13
             ,
             14.
             
          
           
             *
             Psal
             .
             30.
             ver
             .
             6
             ,
             7
             ,
             8.
             
          
           
             a
             Sicut
             onim
             Ferrum
             quod
             diuturna
             quiete
             rubiginem
             contraxit
             ,
             accommodari
             ad
             nullos
             vsus
             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.
            
             
          
           
             *
             Baruc.
             cap.
             3.
             vers
             .
             1.
             
          
           
             Cogor
             hic
             meinor
             abilem
             historiam
             referre
             .
             Accidit
             nobis
             in
             diversario
             quodam
             coenantibus
             ,
             vt
             profanus
             Dei
             contemptor
             sermones
             nostros
             de
             spe
             coelestis
             vitae
             deridens
             ,
             subinde
             ludibrium
             hoc
             euomeret
             ,
             
               Coelum
               Coeli
               Domino
            
             Illic
             repente
             correptus
             diris
             torminibus
             coepit
             vociferari
             ,
             O
             Deus
             ,
             O
             Deus
             :
             atque
             vt
             erat
             patulo
             gutture
             ,
             boatu
             suo
             replebat
             totum
             canaculum
             .
             Ego
             qui
             in
             eum
             seue
             è
             excandueram
             ,
             perrexi
             meo
             more
             ,
             stomackosè
             denuncians
             vt
             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
             vsus
             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
             ,
             vbi
             nunc
             est
             illud
             tuum
             ,
             
               Coelum
               coeli
               Domino
            
             ?
             Ac
             tunc
             quid
             in
             l●vatus
             est
             :
             sed
             quodreliquum
             〈◊〉
             vitae
             ,
             in
             suis
             impuris
             sordibus
             transegit
             .
          
           
             *
             Tertullianus
             Apolog.
             adversus
             Gentes
             .
             cap.
             ●7
             .
          
           
             *
             Vide
             annocationes
             Ludouici
             de
             La
             Cerda
             in
             hūc
             locum
             .
          
        
         
           Notes for div A04191-e10790
           
             *
             See
             Section
             the
             first
             ,
             cap.
             the
             3.
             
          
           
             *
             Vide
             Hieronymum
             provenzalem
             de
             sensu
             &
             sensibilibus
             .
          
           
             *
             Ac●arombonius
             ,
             &c.
             
          
           
             *
             Vide
             Phillippum
             Contarenum
             de
             perfectione
             rerum
             .
          
           
             a
             Quid
             autem
             familiarius
             ,
             &
             notius
             in
             loquēdo
             commemoramus
             ,
             quàm
             tēpus
             ?
             Et
             intelligimus
             vtique
             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
             ;
             vt
             id
             quod
             expectat
             ,
             per
             id
             quod
             attendit
             ,
             transeat
             in
             id
             quod
             meminerit
             .
             Quis
             igitur
             negat
             futura
             nondū
             esse
             ?
             sed
             tamen
             iam
             est
             in
             animo
             expectatio
             futurorū
             Et
             quis
             negat
             praeterita
             iam
             non
             ess●
             ?
             sed
             tamen
             adhuc
             est
             in
             animo
             memoria
             praeteritorum
             .
             Et
             quis
             negatpresens
             tempus
             carere
             spatio
             ,
             qu●a
             in
             pūcto
             praterit
             ?
             sed
             tamen
             perdurat
             attentio
             ,
             per
             quam
             pergat
             ●besse
             quod
             aderit
             .
             Nonigit●●
             longum
             tempus
             futurū
             quod
             non
             est
             ;
             sed
             longū
             futurū
             ,
             long
             a
             expectatio
             futuri
             est
             .
             Neque
             〈◊〉
             ●●mpus
             prateritum
             ,
             quodnon
             est
             ,
             sed
             longum
             prateritum
             ,
             longa
             memoria
             prateriti
             est
             
          
           
             *
             Vide
             Plotinum
             Eunead
             .
             3.
             lib.
             7.
             
          
           
             *
             Virgil.
             
          
           
             *
             Machiavil
             .
          
           
             *
             Algazel
             in
             his
             Logick
             .
          
           
             *
             Vide
             Antonium
             Scarnalion
             de
             Coloribus
             .
          
           
             *
             Cap.
             18.
             
             Sect.
             3.
             
          
           
             *
             See
             cap.
             18.
             
             Sect.
             3.
             
          
           
             *
             August
             .
             de
             Civit.
             Dei.
             lib.
             7.
             c.
             16.
             
          
        
         
           Notes for div A04191-e14610
           
             *
             Aristotle
             in
             his
             Politickes
             .
          
           
             *
             Lib.
             4
             sect
             .
             3.
             cap.
             6.
             
          
           
             *
             Germani
             de
             Deorum
             numero
             eos
             solos
             ducunt
             ,
             quos
             cernunt
             ,
             &
             quorū
             aperie
             operibus
             adiuvantur
             ;
             Solem
             scilicet
             ,
             Vulcanū
             ,
             Lunam
             ,
             reliquos
             nec
             fama
             acceperunt
             .
             Caesar
             Comment
             .
             lib.
             1.
             
          
           
             a
             Vide
             Forcatulum
             .
             lib.
             5.
             pag.
             617.
             
          
           
             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.
             
          
           
             *
             Cicero
             lib.
             1.
             de
             natura
             Deorum
             .
          
           
             a
             Sunt
             etiamnū
             in
             Samogithia
             Idololatrae
             quampl●●es
             ,
             qui
             serpentes
             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
             .
             Sigismund
             .
             Baro
             de
             Rebus
             Moscou
             .
             pag.
             113.
             
          
           
             *
             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
             Sigismund
             ▪
             Baronem
             de
             Rebus
             Moscoviticis
             .
             Pag.
             
               113
               ,
               114.
            
             
          
           
             *
             Parū
             abfuit
             ,
             quin
             tot
             prouocati
             beneficijs
             ,
             et
             praeclarè
             inventis
             rebus
             Gallica
             gens
             Saronem
             ipsum
             in
             deorū
             numerum
             referret
             ,
             qui
             vetustissimus
             fuit
             mos
             gratiam
             benemerētibus
             referēdi
             ,
             consque
             licētiae
             pro
             grediens
             ,
             in
             barbari
             quidam
             ,
             quales
             Aegyptij
             bovem
             agrorū
             culturae
             aptissimū
             adorarēt
             .
             praeterea
             feras
             aliquot
             numinum
             loco
             habuer●t
             ,
             quarum
             operâ
             sibi
             sub
             ventum
             intelligerent
             .
             Forcat
             .
             de
             Gallorum
             .
             Imp.
             &c.
             l.
             1.
             p.
             73.
             
          
           
             *
             Acts.
             14.11
             .
          
           
             *
             Acts.
             28.
             ver
             .
             4
             ,
             5
             ,
             6.
             
          
           
             *
             Alabandenses
             ,
             sanctius
             colunt
             Alabandum
             ,
             à
             quo
             est
             condita
             vrbs
             illa
             ,
             quam
             quenquam
             nobilium
             Deorum
             .
             Cicero
             .
             lib.
             3.
             de
             natura
             Deorum
             .
             Et
             Gyraldus
             .
             pag.
             65.
             
          
           
             *
             Crudeliter
             iste
             et
             superbe
             imperauerat
             ,
             sed
             largitionibus
             plurimū
             poterat
             .
             Vide
             sepulchrum
             eius
             in
             Carthusianorum
             templo
             Papiae
             ,
             cumque
             exijs
             quidam
             inter
             spectādū
             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.
             
          
           
             *
             Horace
             .
          
           
             *
             Ephes
             .
             5.5
             .
          
           
             Vide
             Casaū
             .
          
           
             *
             Aug.
             lib.
             5.
             de
             Civit.
             Dei.
             cap.
             21.
             
          
           
             *
             Amos.
             3.
             vers
             .
             6.
             
          
           
             *
             Iames
             1.
             vers
             .
             17.
             
          
           
             *
             Psal
             .
             139.16
             .
          
           
             *
             See
             Blondus
             .
          
           
             *
             2.
             
             Chron.
             28.
             ver
             .
             22
             ,
             23.
             
          
           
             *
             Cicero
             .
             lib.
             1.
             de
             natura
             Deoru●
             .
          
           
             *
             Aug.
             de
             Civit
             .
             Dei.
             lib.
             4
             cap.
             23.
             
          
           
             a
             Virtutem
             nemo
             vnquā
             acceptā
             Deo
             retulit
             :
             nimirum
             rectè
             :
             atque
             hoc
             quidem
             omnes
             mortales
             sic
             habent
             ,
             externas
             commoditates
             ,
             vineta
             ,
             segetes
             ,
             oliveta
             ,
             vbertatem
             frugum
             ,
             &
             fructuum
             ,
             omnem
             denique
             commoditatem
             ,
             prosperitatemque
             vitae
             à
             Dijs
             se
             habere
             ;
             Virtutem
             autem
             nemo
             vnquā
             acceptā
             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.
             
          
           
             b
             Num
             quis
             ,
             quod
             bonus
             vir
             esse
             :
             ,
             gratias
             Dijs
             egit
             vnquam
             ?
             At
             quod
             dives
             ,
             quod
             honoratus
             ,
             quod
             incolumis
             ,
             lovemque
             optimum
             maximum
             ob
             eas
             res
             appellant
             ;
             non
             quod
             nos
             iustos
             ,
             temperato●
             ,
             sapientes
             efficiat
             ,
             sed
             quod
             salvos
             ,
             incolumes
             ,
             ●pulentos
             ,
             copios●s
             .
             Neque
             Herculi
             quisquam
             decimas
             vovit
             vnquam
             ,
             si
             sapiens
             factus
             esset
             .
          
           
             *
             Section
             .
             1.
             
             Chap.
             5.
             
          
           
             Horat.
             Epist
             .
             lib.
             1
             p.
             275.
             
          
           
             *
             In
             his
             preface
             to
             his
             Comments
             vpon
             Pancirola
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pausanias
             .
             l.
             1.
             p.
             62.
             
          
           
             *
             Giraldus
             Hist
             .
             Deorum
             .
             Syntag
             .
             17.
             pag.
             447.
             
          
           
             a
             In
             altero
             verò
             arcae
             latere
             ,
             quod
             est
             à
             laeva
             ,
             ordinem
             operis
             in
             orbem
             oculis
             persequenti
             ▪
             faemina
             cap
             essa
             est
             pueru●
             consipitum
             dextra
             albū
             sustinens
             ,
             nigrum
             sinistrâ
             ,
             &
             hunc
             dormientis
             effigie
             ,
             distortis
             vtrinque
             ped
             bus
             ▪
             Indican●scriptiones
             ,
             quod
             facile
             tamen
             ,
             vt
             nihil
             scriptum
             sit
             ,
             conijcere
             p●ssis
             ,
             e●rum
             puerorum
             vnū
             M●rtem
             esse
             ,
             alt●
             rum
             Somnum
             ,
             mulierem
             illam
             Noctem
             ,
             vtriusque
             nutruem
             .
             At
             form●sa
             illa
             m●he●
             ,
             quae
             foedafacie
             alter●m
             ,
             sinistra
             obstracto
             collo
             trahit
             ,
             dextera
             fuste
             caedit
             ,
             Iustitiam
             significat
             ,
             ●uae
             Iniuriam
             malè
             mul●tat
             .
             Paus
             l.
             5.
             p.
             321.
             
          
           
             b
             In
             the
             parish
             Church
             of
             
               East
               Wickham
            
             in
             Buckingham
             shire
             .
             The
             picture
             seems
             to
             represent
             our
             Saviour
             Christ
             .
             And
             the
             importance
             of
             the
             Embleme
             in
             charitable
             construction
             may
             be
             this
             ,
             that
             he
             hath
             received
             more
             wounds
             by
             prophane
             Sabbath-breakers
             ,
             than
             he
             did
             by
             the
             Iewes
             .
          
           
             *
             Lib.
             2.
             de
             natura
             Deorum
             .
          
           
             *
             Libro
             3.
             de
             Oratore
             in
             Initio
             .
          
           
             a
             Plato
             in
             his
             Hippias
             .
          
           
             b
             Chap.
             15.
             
          
           
             *
             Annonius
             lib.
             1.
             cap.
             15.
             
          
           
             *
             Gen
             43.
             vers
             .
             14.
             
          
           
             *
             Christe
             ,
             potentis●me
             Deus
             ,
             quem
             Crotildes
             coniux
             mea
             colit
             pura
             mēte
             ,
             Trophaea
             meae
             tibi
             voueo
             fidei
             ,
             tribuas
             si
             his
             ab
             hostibus
             triumphum
             victoriae
             .
             His
             peractis
             
               (
               sayth
               mine
               Author
            
             )
             Alemannos
             invasit
             timor
             ,
             victores
             Frāci
             ,
             victi
             ,
             &
             Tributa●●
             facti
             Alemāni
             .
             Annonius
             .
             lib.
             1.
             cap.
             15.
             
          
           
             *
             Thuanus
             lib.
             7.
             anno
             .
             1550.
             
             Cum
             paternae
             cladis
             caussas
             superstitiosi
             Mauriassignarent
             ,
             quod
             rex
             captivus
             a
             Christianis
             vinū
             Fessam
             comportari
             passus
             esset
             ,
             &
             Leones
             aleret
             ,
             ille
             reip●b
             ▪
             emendationem
             prae
             se
             ferens
             ,
             protinus
             quicquid
             erat
             vini
             in
             cellis
             per
             vrbem
             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
             vtuntur
             ,
             secum
             portare
             solent
             :
             scilicet
             ,
             vt
             vno
             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.
             
          
           
             Ovid.
             Met.
             lib.
             7.
             fabula
             26.
             
          
           
             Idem
             .
             lib.
             4.
             fab
             .
             14.
             
          
           
             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
             Ludouicus
             IV.
             Fridericum
             ducem
             Austriae
             et
             Henricum
             fratrem
             anno
             .
             S.
             MCCCXXIII
             .
             Rupertus
             item
             Imperator
             ,
             centesimo
             circiter
             anno
             pòst
             ,
             Bernardum
             Badensem
             Marchionē
             ad
             Mulbergum
             supra
             Nemetes
             C●pit
             .
             Iac
             Aug.
             Thuan.
             Histor
             .
             lib.
             4.
             pag.
             77.
             
          
           
             b
             In
             the
             Treatise
             of
             Prodigies
             ,
             or
             the
             third
             Section
             of
             
               divine
               providence
            
             .
          
           
             *
             Num.
             22.41
             .
          
           
             *
             Num.
             23.
             ver
             .
             11
             ,
             12
             ,
             13
             ,
             14.
             
          
           
             *
             Ver.
             25
             ,
             26
             
          
           
             *
             Ver.
             27.
             
          
           
             *
             Chap.
             24.
             ver
             .
             9
             ,
             10
             ,
             11.
             
          
           
             *
             ●
             .
             King
             ●0
             .
             ver
             .
             23
             ,
             ●4
             ,
             25.
             
          
           
             *
             Psal
             .
             78.
             ver
             .
             15
             ,
             16
             ,
             17
             ,
             18
             ,
             19
             ,
             20.
             
          
           
             *
             Cic.
             lib.
             3.
             de
             natura
             Deorum
             circa
             medium
             .
          
           
             *
             Vide
             Cau●
             in
             c
             8.
             
             ●
             9.
             
             Athenaei
             .
          
           
             Antiquè
             sic
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             A●exandrū●
             Eleu●tem
             A●aeorum
             p●r●m
             na●●ga●e
             plure●
             scrib●nt
             ,
             nauisque
             praetorae
             gubernatorem
             fa●e
             :
             qu●mque
             tamin
             medys
             Hellesponti
             flactibus
             versaretur
             ,
             taurum
             Neptuno
             ac
             Nereidibus
             macta●
             ,
             aureaque
             Phiala
             in
             mare
             profusa
             Liba●e
             .
             Arrianius
             de
             expedit
             .
             Alexandri
             lib.
             1.
             
          
           
             *
             Aristot
             .
             2.
             
             Physic
             .
          
           
             *
             Psal
             .
             95.
             ver
             .
             3
             ,
             4
             ,
             5
             ,
             6
             ,
             7.
             
          
           
             a
             Exod.
             17.
             ver
             .
             ●
             ,
             3
             ,
             &c.
             
          
           
             b
             Exod.
             16.
             ver
             .
             3
             ,
             4.
             &c.
             
          
           
             *
             Deut.
             4.
             ver
             .
             34
             ,
             36
             ,
             39.
             
          
           
             *
             Psal
             .
             148.
             ver
             .
             1
             ,
             2
             ,
             3
             ,
             4
             ,
             5
             ,
             6
             ,
             7
             ,
             13.
             
          
           
             Virg.
             4.
             
             Georg.
             pag.
             94.
             
          
           
             *
             Hence
             perhaps
             did
             that
             Paradoxe
             maintained
             by
             some
             Philosophers
             take
             his
             beginning
             [
             
               Deus
               est
               materia
               prima
            
             ]
             .
             The
             proposition
             in
             it selfe
             considered
             may
             be
             salved
             from
             heresie
             with
             a
             distinction
             of
             formaliter
             and
             eminenter
             .
             But
             the
             same
             proposition
             simply
             converted
             [
             
               Materia
               prima
               est
               Deus
            
             ]
             includeth
             heresie
             ,
             if
             not
             Idolatrie
             .
             The
             truth
             is
             [
             
               Deus
               est
               materia
               prima
               eminente
               non
               formaliter
               .
               [
               Materia
               prima
               non
               est
               Deus
               aut
               e●●nen●e
               e●●ut
               formaliter
               .
            
             ]
          
           
             *
             Lib.
             4.
             de
             civit
             .
             Dei.
             cap.
             
               11
               ,
               12.
            
             
          
           
             *
             Recolligamus
             quae
             diximus
             ,
             videbimusque
             in
             primo
             nos
             gradu
             discere
             Deum
             non
             esse
             corpus
             ,
             vt
             Epicurei
             ;
             neque
             formam
             corporis
             ,
             vt
             illi
             volunt
             ,
             qui
             Deunt
             asserunt
             animā
             esse
             coela
             vel
             vniversi
             ,
             quod
             et
             Aegiptij
             vt
             Scribit
             Plutarch
             existimarunt
             ,
             et
             Varro
             ●heologus
             Romanus
             ,
             vnde
             vtrisque
             magnum
             fomentum
             Idol
             laetria
             ,
             vt
             al●bi
             declarabimus
             Mirandula
             de
             ente
             et
             vno
             .
             pag.
             249.
             
          
           
             *
             Vide
             Aug.
             de
             Civit.
             Dei.
             lib.
             4.
             cap.
             11.
             
          
           
             *
             Lib.
             7.
             de
             civit
             .
             Dei.
             cap.
             24.
             
          
           
             *
             Vide
             Georg.
             Agricol
             .
             de
             animalibus
             subterraneis
             &c.
             
          
           
             *
             See
             the
             Bishop
             of
             Casae
             in
             his
             Indiā
             Relations
             .
          
           
             *
             Et
             quoniam
             erudito
             ,
             &
             studioso
             cognitionum
             omnium
             Principi
             malevoli
             pranoscendi
             futura
             pravas
             artes
             assignant
             ,
             advertendum
             est
             breviter
             ;
             vnde
             sapienti
             viro
             hoc
             quoque
             accidere
             poterit
             doctrinae
             genus
             haud
             leue
             .
             Elementorum
             omnium
             spiritus
             ,
             vt
             pote
             perenniū
             corporū
             praesenti
             motu
             semper
             &
             vbique
             vigens
             ,
             ex
             his
             ,
             quae
             per
             d●sciplinas
             varias
             affectamus
             ,
             participat
             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.
             
          
           
             a
             Vide
             Staphanum
             Pighium
             de
             Dea
             Themide
             .
          
           
             b
             Vide
             Gyraldum
             de
             Tellure
             &
             nocte
             .
          
           
             Eglog
             .
             8.
             
          
           
             *
             Eo
             magis
             obtinuit
             ,
             vt
             Legati
             publici
             sancti
             habeantur
             :
             adeo
             vt
             ,
             siquid
             Iurisconsulto
             Martiano
             credimus
             ,
             sanctum
             vocari
             caeperit
             a
             sagminibus
             ,
             id
             est
             ,
             ve
             benis
             ,
             quas
             herbas
             Romanorum
             Legati
             ferebant
             ,
             ne
             ab
             vllo
             v●●larentur
             adversus
             ius
             gentium
             .
             Quod
             si
             quis
             ipsus
             pulsasset
             ,
             hostibus
             dedebatur
             ex
             sententia
             Q.
             M●tij
             .
             Fo●cat
             .
             Iurisconsul
             :
             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
             .
          
           
             *
             Vide
             Gyraldum
             &c.
             de
             dijs
             penatibus
             .
          
           
             *
             Miserifacile
             credunt
             quae
             volunt
             .
          
           
             *
             Magica●
             vanitates
             saepius
             quidem
             antecedentis
             operis
             parte
             ,
             vbicunque
             causae
             locusque
             poscebāt
             ,
             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
             vnamse
             ●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
             vt
             h●c
             qu●que
             suggesserit
             ●s●sse
             artes
             M●the●cas
             ,
             n●llo●
             n●uido
             futura
             desesesciendi
             ,
             atque
             ea
             dē
             coelo
             ver●s●imè
             peti
             cre●eme
             .
             〈◊〉
             hominum
             sensibus
             triplici
             vinculo
             ,
             in
             tantum
             sastigij
             adole●●t
             ,
             vt
             hod●eque
             etiam
             immag●●ae
             parte
             gen●●um
             preualeat
             ,
             &
             in
             oriente
             regum
             regibus
             imperet
             .
             Vide
             Plin
             nat
             .
             h●st
             .
             lib.
             30.
             in
             principio
             .
          
           
             *
             Vide
             Acts.
             19.
             vers
             19.
             
          
           
             a
             Omnē
             porrò
             Mab
             metano
             um
             alidaciam
             superat
             ▪
             quoa
             homo
             ,
             non
             dicā
             impius
             (
             nimis
             enim
             leue
             est
             hoc
             verbum
             )
             sed
             planè
             Tartareus
             audet
             affirmare
             ,
             spiritū
             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.
             
          
           
             b
             His
             accedit
             ,
             quod
             se
             Paracelsi
             discipulum
             esse
             non
             negat
             .
             quem
             Arianum
             suiss●
             nimis
             consi●t
             ,
             &c.
             
             Sanè
             quo●
             paul●●●tiores
             habe●
             Par●celsicos
             (
             de
             illis
             l●quor
             praecipuè
             ,
             qui
             magistrū
             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
             .
          
           
             *
             Quicunque
             talem
             negat
             medicinam
             dari
             posse
             ,
             quae
             valeat
             incorruptibilitate
             sua
             quan
             uis
             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
             :
             vt
             quaerentes
             non
             inueni●nt
             ,
             et
             audientes
             non
             intelligant
             .
             Non
             est
             proijciendum
             rosas
             et
             margaritas
             ante
             porcos
             ,
             ne
             pedibus
             cas
             ,
             tanquam
             betas
             labijs
             eorum
             insuitas
             ,
             cōculcent
             .
             Sapientiae
             filij
             spiritu
             ,
             non
             orehauriunt
             al●ment●m
             ,
             vt
             mante
             magis
             quam
             corpo●e
             viu●nt
             .
             Interim
             tamen
             ,
             vt
             sit
             mens
             sana
             in
             corpore
             sano
             .
             cup●●n●
             ,
             donec
             a
             naturae
             vinculo
             soluta
             ,
             triahae
             in
             vnum
             rursus
             vnita
             ,
             vi
             vant
             in
             aternam
             .
             Dornaeus
             in
             Clave
             Philosoph
             .
             Chymisticae
             .
             lib.
             3.
             
          
           
             Virgil.
             
          
           
             Ovid.
             
          
           
             *
             Statius
             .
          
           
             *
             O
             vitae
             Philosophia
             d●
             (
             inquit
             )
             ôvirtutis
             indagatrix
             ,
             expultrixque
             v●tiorum
             ,
             quod
             non
             modo
             n●ssed
             omnino
             vita
             hominū
             sine
             te
             esse
             non
             potuisset
             !
             Tu
             Inventrix
             legū
             ,
             Tu
             magistra
             morū
             ,
             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
             vt
             sensus
             ,
             ita
             beneficij
             nihil
             est
             .
             Atqui
             illa
             corporis
             alimenta
             sunt
             ,
             sic
             animae
             sapientia
             .
             Lactan.
             de
             falsa
             sapientia
             ,
             lib.
             3.
             cap.
             13.
             
          
           
             *
             Si
             tibi
             occurrit
             vetustis
             arboribus
             ,
             &
             solitam
             altitudinem
             egressis
             frequens
             lucus
             ,
             et
             conspectum
             coeli
             de●sitate
             ramorum
             aliorū
             alios
             protegentium
             submo●●ns
             :
             Illa
             proceritas
             sylvs
             ,
             &
             secretum
             loci
             ,
             &
             admiratio
             vmbrae
             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
             excauatus
             ,
             animū
             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
             sacrauit
             .
             Seneca
             .
             Epistola
             .
             41.
             
          
           
             *
             Actum
             autemmeo
             conventu
             ,
             Vladislao
             Rege
             auctore
             ,
             dep
             antanda
             Catholica
             in
             ●●thu●ni
             .
             fide
             ,
             &
             Idolo
             ū
             cult●
             D●●itus
             a●●●e●do
             memo
             a
             u●
             :
             vbi
             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
             ,
             vt
             nemo
             hac
             in
             parte
             rege
             superior
             ,
             vix
             similis
             aliquis
             spectaretur
             Dura
             por●ò
             ,
             et
             inexorabilis
             admodum
             vetericultu
             relinquendo
             extiterat
             multitudo
             ,
             vt
             pote
             quo
             ignem
             prodeco●e●e
             ,
             fulmini
             divinos
             honores
             deferre
             ,
             ●ucos
             ,
             et
             excelsas
             arbores
             in
             syluis
             sacrosanctas
             h●bere
             ●ntiquitùs
             consueuerat
             ,
             quas
             vi
             ,
             ferro
             ,
             aut
             flamma
             ,
             aut
             denique
             vlla
             alia
             violare
             ratione
             ,
             ●e●fas
             ,
             neque
             tu●um
             rebatur
             .
             Verum
             enimu●ro
             cum
             iussu
             ,
             &
             autoritate
             Regia
             illa
             partum
             oppres●
             ,
             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
             .
          
           
             *
             Vide
             Annotationem
             ex
             Seneca
             parag
             .
             4.
             huius
             capitis
             .
          
           
             a
             Adeò
             autem
             natura
             hunc
             amnem
             suprà
             reliquos
             omnes
             extulit
             ,
             vt
             eo
             impore
             increscat
             ,
             quo
             maximè
             vlta
             feruoribus
             terra
             aquam
             desiderat
             ,
             expletura
             annuam
             ficim
             :
             cùm
             in
             ea
             parte
             ,
             quâ
             Aegyptus
             in
             Aethiopiam
             vergit
             ,
             nullis
             aut
             raris
             imbribus
             adversus
             sic●itatem
             adiu
             ve●●●r
             .
             Cuius
             incrementi
             foecundissimi
             ratio
             solid
             uinitati
             accepta
             ferend●
             est
             :
             frustrae
             em●
             alias
             quisquam
             rationes
             scrutabitur
             .
             Et
             fortè
             hoc
             pramio
             à
             mundi
             origine
             Deus
             Aegyptum
             remunerari
             voluit
             ,
             prasciens
             fore
             vt
             Christus
             s●curus
             in
             ea
             lateret
             ,
             &
             Herodem
             cruentum
             evaderet
             .
             Fo●cat
             .
             lib.
             2.
             pag.
             229.
             
          
           
             b
             Gymno●ot
             hista
             Nilum
             venerantur
             magno
             cul●u
             ,
             ipsumque
             aquam
             ,
             t●rramque
             simulesse
             praedicant
             .
             Ibid
             pag
             230.
             
          
           
             c
             Why
             the
             Aegyptians
             neglecting
             heaven
             ,
             did
             overesteem
             the
             River
             Nilus
             ;
             See
             Section
             1.
             chap
             4.
             par
             .
             4.
             of
             this
             Booke
             .
          
           
             *
             Vide
             Plin
             in
             ●anegy●
             .
          
           
             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
             .
             Iam
             per
             se
             roborum
             eligūt
             lucos
             ;
             nec
             vlla
             sacra
             sine
             ea
             fron●e
             confic●unt
             ,
             vt
             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
             rarū
             ad●●du
             inuentu
             ,
             et
             repertū
             magna
             religione
             petitur
             :
             et
             ante
             omma
             sexta
             Luna
             ,
             qua
             princitia
             mensiū
             annorūque
             his
             facit
             ,
             et
             saeculi
             post
             tricesimū
             annū
             ,
             quia
             iā
             v●●ū
             abundè
             habeat
             ,
             necsit
             〈◊〉
             Omnia
             sanantē
             appellātes
             suo
             vocabulo
             ,
             sacrificijs
             ,
             epulisque●●è
             sub
             arbore
             prepa●atis
             ,
             duo
             admo
             ●ēt
             cādidi
             coloris
             taur●s
             ,
             quorū
             cornua
             tūc
             primū
             vin●●atur
             .
             S●c●edos
             cādida
             veste
             cultus
             arborē
             scādit
             .
             falce
             aurea
             demetit
             :
             Cādido
             id
             excipitur
             sago
             〈…〉
             p●ecantes
             ●t
             suū
             denū
             Deus
             prosperū
             faciat
             his
             ,
             quibus
             dederit
             .
             Fac●nditatē
             e●
             po●●dar●●●●ūque
             animali
             s●e
             〈◊〉
             arbitrātur
             ,
             cōtraque
             venena
             omnia
             esse
             remedio
             .
             Tantagentium
             ●●rebus
             fr●●●lis
             p●e●umque
             religio
             est
             .
             Plin
             nat
             .
             hist
             l
             16.
             p.
             409.
             
          
           
             Ovid.
             
          
           
             *
             Horace
             .
          
           
             *
             Augilae
             ,
             &
             ipsi
             Africa
             populi
             ,
             nullos
             Deos
             putarūt
             prater
             defunctorū
             manes
             ,
             à
             quibus
             responsa
             petere
             solebant
             ,
             sepulchris
             incubantes
             ,
             vt
             Mela
             abijque
             prodiderunt
             .
             Gyraldus
             histor
             .
             Deorum
             ,
             Syritagma
             .
             1.
             pag.
             6.
             
          
           
             *
             Aristotl
             .
             1.
             
             Ethicorum
             .
          
           
             *
             Vigesimo
             post
             quam
             dom●
             disce●serat
             die
             ,
             Sestō
             peruenit
             .
             ●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
             ,
             vt
             felicior
             ipsi
             quam
             Pretesilao
             d●sc●nsus
             in
             As●am
             esset
             .
             Arrianus
             de
             expedit
             .
             Alex
             lib.
             1.
             pag.
             12.
             
          
           
             *
             Arrian
             .
             l.
             4
             pag.
             85.
             
          
           
             *
             Vide
             Platarch●●
             .
          
           
             *
             Then
             King
             Herod
             heard
             of
             him
             (
             for
             his
             name
             was
             spread
             abroad
             )
             and
             said
             ;
             
               Iohn
               Baptist
            
             is
             risen
             againe
             from
             the
             dead
             ,
             and
             therefore
             great
             workes
             are
             wrought
             by
             him
             .
             Mark.
             6.
             vers
             .
             14.
             
             
               Vide
               Matth.
            
             14.
             vers
             .
             1
             ,
             2.
             
          
           
             a
             Plat●ipse
             ad
             senect●ten
             .
             se
             diligentia
             per
             tulit
             .
             Erat
             quidem
             corpus
             validū
             ac
             forte
             spiritus
             ,
             et
             illi
             nomen
             latitudo
             pectoris
             fece●at
             :
             sed
             nauigationes
             at
             pericula
             multum
             detiaxerunt
             viribus
             :
             parsimonia
             tamē
             et
             eorum
             quae
             auiditatē
             euocant
             modus
             et
             diligens
             sui
             tutela
             ,
             perduxit
             illū
             ad
             senectutem
             ,
             multis
             probibentibus
             caufis
             .
             Nam
             hoc
             scis
             ,
             puto
             platoni
             diligentia
             sua
             beneficio
             cōtigisse
             ,
             quod
             natal●
             suo
             decessit
             ,
             &
             annum
             vnum
             atque
             octogesimum
             impleuit
             ,
             sine
             vlla
             deductione
             .
             Ideo
             Magi
             ,
             quiforte
             Athenis
             erant
             ,
             immolauerunt
             defancto
             ,
             amphoris
             fuisse
             sortis
             quan
             humanae
             rati
             ,
             quia
             consummasset
             perfectissimū
             numerum
             ,
             quem
             nouem
             nouies
             multiplicata
             componunt
             Seneca
             Epistola
             58.
             
          
           
             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
             .
          
           
             c
             A●us
             enim
             .
             tuus
             ,
             ó
             Asc●epi
             ,
             medicinae
             primus
             inuenter
             ,
             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
             ,
             meliorremeauit
             in
             coelū
             ,
             omnia
             etiam
             nunc
             homin●bus
             adiumēta
             prastan
             infi●mas
             numine
             nunc
             suo
             ,
             qua
             antè
             so
             ebat
             medician
             a●teprabere
             .
             Ecce
             dixit
             mortuum
             colipro
             Deo
             in
             eo
             loco
             vbi
             habebat
             sepulchrū
             :
             failu
             ac
             fallens
             dicendo
             quod
             remeauit
             in
             coelū
             ,
             omnia
             etiam
             nunc
             hominibus
             adiumenta
             prasians
             infi●mis
             Aug
             de
             Civit
             Deiad
             Marcelimu●●
             l
             7.
             c
             26
             Terrenis
             euim
             dijs
             atque
             munlanis
             facile
             est
             trasci
             :
             vt
             ●ote
             qui
             sunt
             ab
             homin●bus
             ex
             vtraque
             natura
             facti
             atque
             couipositi
             .
             Ex
             vtraque
             natura
             dicit
             ,
             ex
             anima
             et
             corpore
             :
             vt
             pro
             anima
             sit
             damon
             ,
             pr●corpure
             simulachrum
             .
             Vnde
             contigit
             ,
             mou●t
             ,
             ab
             Aegyptus
             hac
             sancta
             animalia
             nuncupari
             ,
             c●lique
             per
             singular
             ciuitates
             eorum
             animas
             ,
             qui
             eas
             consecrauere
             viuemes
             ,
             ita
             vt
             corumlegibus
             incolintur
             ,
             et
             corū
             nominibus
             nuncupentur
             .
             Augustinus
             ibidem
             .
          
           
             *
             In
             his
             Cōmentaries
             vpon
             the
             forecited
             place
             of
             S.
             
               Augustine
               .
               Litera
               .
               q.
            
             
          
           
             *
             Levit
             19.28
             .
          
           
             *
             Cum
             Mamer●●●
             :
             freti
             a●●●lae
             ad
             ses●●●●
             dorum
             des
             ,
             ques
             Rheg●●●●ole●●●●tu
             agitab●nt
             ,
             ●ue●os
             triginta
             qumque
             cūque
             his
             Ch●●
             magist●um
             ,
             &
             tib
             ●●xem
             〈◊〉
             ,
             naues
             acta
             ad
             vnum
             onmes
             periere
             .
             Mame
             ●tiui
             istū
             pu●
             orum
             in
             te
             ●●um
             luxc●e
             ,
             &
             c●m
             ali
             〈…〉
             &
             〈◊〉
             .
             Vetu
             inscriptiod●n
             messe
             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
               sola●e
               themselues
               with
               such
               ●jaculations
               ,
               whilest
               they
               beheld
               their
               statues
               ,
               as
            
             Andromache
             did
             .
             O
             mea
             sola
             mihi
             super
             Astyanactis
             Im
             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
             dubitauit
             dicere
             Deos
             ,
             qui
             publicè
             colerentur
             ,
             homines
             fuisse
             .
             Q●●d
             pius
             testimonium
             ,
             co
             debet
             grauissinum
             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
             inuentis
             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
             approuantibus
             Dijs
             immortalibus
             ipsis
             in
             eorū
             caetu
             locatam
             ,
             ad
             opinionem
             on●nium
             mortaliū
             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.
             
          
           
             *
             Vide
             Lactantium
             l.
             1.
             de
             falsa
             religione
             ,
             c.
             15.
             
          
           
             Arrianus
             de
             expedit
             .
             Alexan
             .
             lib.
             7.
             pag.
             165.
             
             Vide
             Diodorū
             lib.
             17.
             
          
           
             *
             Wised
             .
             14.17
             ,
             19.
             
          
           
             a
             Arrianus
             loco
             citato
             .
          
           
             a
             〈…〉
             ceciderit
             ,
             vt
             Hadrianus
             scribit
             ;
             siue
             quod
             i●m
             latus
             ,
             id
             quod
             ve●um
             est
             ,
             fuerit
             .
             Num
             quum
             Hadrianus
             maximè
             curiosus
             esset
             ,
             〈◊〉
             pradixi
             ,
             t●m
             vero
             ●vi
             tat●nibus
             vtebatus
             ,
             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
             ;
             vt
             v●be
             〈◊〉
             coluce
             ,
             in
             quo
             ille
             obijsset
             ,
             restitutam
             ex
             co
             nominari
             voluerit
             ;
             statuasque
             et
             ,
             vel
             〈…〉
             erem
             be
             terrarum
             coll
             cauerit
             .
             Sidus
             etiam
             Antinoi
             ipse
             se
             videre
             dic●
             〈…〉
             it
             cos
             qui
             dicerent
             v●e
             ex
             Antinoi
             animo
             stellam
             quae
             tum
             primum
             〈…〉
             Rom.
             lib.
             69.
             
             Hadrianus
             15.
             pag
             797.
             
          
           
             b
             
               Of
               this
               Emperours
               f●lly
               in
               th●●
               k●nde
               see
            
             Spa●tian
             ▪
             in
             Adrian
             .
             canibus
             sepulchra
             statuit
             .
          
           
             a
             Elei
             Heroibus
             etiam
             ,
             et
             corumuxoribus
             libant
             ,
             tum
             ijs
             qui
             passim
             in
             Elea
             terra
             ,
             ū
             et
             illis
             qui
             apud
             Aetolos
             in
             honore
             sunt
             .
             Pausan
             .
             l.
             5.
             p.
             317.
             
          
           
             b
             Vide
             Plutarchum
             in
             Aristide
             .
          
           
             c
             
               The
               like
               vanitie
               of
            
             Graecians
             
               &
               other
               people
               is
               recorded
               by
            
             Strabo
             .
             lib.
             
               5.
               by
            
             Lucius
             Florus
             .
             lib
             4.
             cap.
             12●●omedi
             ●●omedi
             equum
             candidum
             v●aetos
             ,
             vt
             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
             ,
             vt
             caesorum
             ducum
             extis
             litarcu●
             .
             Forcatulus
             lib.
             1.
             
          
           
             *
             Plutarch
             .
             ibidem
             .
          
           
             *
             Z●nophon
             .
          
           
             *
             Achilli
             non
             a●a
             ,
             sed
             inane
             monimentum
             est
             ex
             oraculo
             dedicatum
             .
             Ad
             illud
             Eleae
             m●tronae
             ,
             primis
             ladorū
             mitijs
             ,
             die
             sta●o
             ,
             inclinante
             iam
             in
             vesperū
             sole
             ,
             inter
             cateros
             ,
             quos
             Achilli
             habent
             ,
             honores
             ,
             solenni
             ritu
             pectus
             plangunt
             .
             Pausan
             l.
             6.
             pag.
             389.
             
          
           
             b
             Vide
             Aug
             de
             Civit.
             Dei.
             l.
             18.
             c.
             24.
             
          
           
             Vide
             Aug.
             lib.
             4.
             de
             civitate
             Dei.
             cap.
             31.
             
             Vide
             Vivera
             in
             Comment
             .
          
           
             *
             Similiter
             ve●ò
             erga
             Deos
             quoque
             Maiores
             nostri
             impreuidi
             ,
             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.
             
          
           
             a
             Wised
             .
             14
             vers
             .
             16.
             
          
           
             b
             S●u●us
             Marcus
             Tullius
             qui
             Caio
             Verri
             adulterium
             obiecit
             :
             eadem
             enim
             Iupiter
             ,
             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
             civit
             .
             Dei.
             cap.
             9.
             et
             10
             For●at
             lib.
             4.
             pag.
             538.
             
          
        
         
           Notes for div A04191-e26990
           
             *
             1
             Thes
             .
             cap.
             4.
             ver
             .
             13.
             
          
           
             *
             Chap
             20
             ,
             21.
             
             Sect.
             3.
             
          
           
             a
             Chemnit
             .
             in
             Exam
             Concil
             .
             Tridert
             .
             sess●n
             9.
             &
             vlt.
             de
             Iuvo
             .
             Sanct.
             
          
           
             *
             See
             Chap.
             19.
             
          
           
             *
             Vide
             Vinc●m
             L●t●en
             .
             Ma.
             〈◊〉
             lau●an●ar
             ,
             D●pui●
             damnantur
             .
          
           
             *
             Car●us
             Tie●cellinus
             Rup●ma●us
             antiqui
             m●ris
             c●ues
             .
             m●rd●
             re●o●g
             nabū●●epius
             d●xit
             ,
             torquē
             C●nchyliatum
             ,
             postquam
             indignis
             p●●mis●●e
             c●mmuni●
             cep●e●
             〈…〉
             vi●o●um
             in●ign●
             〈◊〉
             P●arum
             〈◊〉
             Thuan●
             2●
             .
          
           
             a
             Hinc
             cō●
             prophetia●is
             ,
             ●nem●
             calorum
             〈…〉
             tractat
             .
             8.
             partitio
             3.
             de
             custodia
             Ang●
             .
          
           
             b
             〈◊〉
             de
             S●n●t●
             beatitud
             .
             lib.
             ●
             .
             cap
             19.
             
          
           
             a
             The
             true
             reason
             why
             the
             order
             of
             the
             Carthusians
             haue
             had
             so
             few
             Saints
             :
             whereas
             the
             order
             of
             St
             Rennet
             (
             as
             may
             appear
             by
             a
             begging
             Briefe
             sent
             some
             few
             yeares
             agoe
             out
             of
             Spaine
             here
             unto
             Englād
             by
             the
             Provinciall
             or
             Generall
             of
             that
             order
             )
             doth
             brag
             of
             fiftie
             thousand
             Saints
             ,
             a●l
             Bennets
             Disciples
             :
             the
             number
             is
             more
             by
             ten
             thousand
             ,
             than
             wee
             reade
             sealed
             of
             any
             Tribe
             of
             Israel
             .
          
           
             b
             Haec
             sub
             brevitate
             contra
             eos
             qui
             impugnant
             ordinem
             Caribusiensium
             ,
             quia
             non
             fiant
             in
             eis
             miracula
             ,
             immo
             nec
             velient
             ,
             potius
             vero
             facientes
             occultarent
             ,
             ●eut
             sapius
             repertum
             est
             .
             Quod
             autem
             similiter
             dicitur
             ,
             quod
             ne
             habeant
             canonizatum
             ,
             nisi
             vnum
             ●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
             ,
             siue
             contra
             impugnantes
             ordinem
             Carthusiensiam
             Pag.
             514.
             
          
           
             c
             See
             Chap.
             21.
             parag
             .
             3.
             
          
           
             *
             
               Qua
               horâ
               B.
               Virgo
               (
               Catharina
               )
               animā
               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
             beleeue
             this
             vision
             of
             Saint
             Catharines
             ascension
             into
             Heaven
             ,
             opening
             it selfe
             to
             receiue
             her
             ,
             and
             her
             coronation
             with
             a
             triple
             Crowne
             ,
             another
             relation
             perhaps
             was
             premised
             by
             the
             same
             Author
             ,
             the
             effect
             whereof
             is
             ,
             that
             having
             overthrowne
             the
             Devill
             after
             a
             grievous
             conflict
             ,
             shee
             resigned
             her
             soule
             vnto
             God
             in
             the
             same
             yeare
             of
             her
             age
             ,
             wherein
             our
             Saviour
             Christ
             (
             vnto
             whom
             the
             blessed
             Virgin
             ,
             as
             this
             Legend
             relates
             ,
             had
             espoused
             her
             with
             a
             ring
             )
             did
             resigne
             his
             soule
             into
             his
             Fathers
             handes
             .
             See
             Section
             fift
             ,
             Chap.
             41.
             
          
           
             *
             Prebatio
             autem
             sanctitatis
             per
             miracula
             tamen
             plurimum
             est
             suspecta
             ,
             quia
             (
             vt
             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
             ,
             &c.
             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
             spirtiuilia
             .
             ibidem
             .
          
           
             *
             Vnde
             quum
             in
             canonizatione
             sancti
             Thoma
             de
             Aquino
             opponeretur
             ,
             quod
             non
             fecerat
             miracula
             in
             vita
             ,
             vel
             non
             multa
             ,
             dictū
             fuit
             per
             Papam
             ,
             non
             esse
             curand●m
             .
             Gerson
             ibidem
             p.
             512.
             
             Vide
             Plura
             Gerson
             .
             tractat
             octauo
             super
             Magnificat
             ,
             partiti
             one
             tertia
             de
             custodia
             Angelica
             .
          
           
             *
             See
             Chap.
             29.
             parag
             .
             1.
             
          
           
             *
             Nota
             ,
             tre●
             pers●nas
             p●sse
             conside●ari
             ,
             quā●●
             nos
             Deum
             oramus
             ;
             vnam
             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●●
             ,
             vt
             iam
             prebauimus
             :
             sed
             s●●ū
             tertia
             .
             Bellar.
             cap.
             17.
             de
             Beat.
             Sa●
             .
          
           
             *
             Itaque
             Sanctos
             invocamus
             ad
             hoc
             solum
             ,
             vt
             faeciant
             id
             ,
             quod
             nos
             facimus
             qui
             meliùs
             et
             efficaciùs
             ipsi
             facerè
             possunt
             ,
             quàm
             nos
             ,
             meliùs
             illi
             et
             nos
             simul
             quàm
             nos
             soli
             .
             Probatur
             iam
             cōclusio
             ;
             solus
             Christus
             est
             ,
             qui
             mund●m
             reconcilia
             ●t
             Deo
             ,
             &
             qui
             meruit
             n●●is
             gloriam
             &
             gratiam
             &
             omnia
             necessaria
             ad
             salutem
             Bellar.
             ibidem
             .
          
           
             Bellarminus
             ibidem
             .
          
           
             1.
             
             Tim.
             2.5
             .
          
           
             *
             Sect.
             5.
             
             Chap.
             42.
             
             Parag.
             4.
             
          
           
             *
             In
             festo
             inventionis
             Sanctae
             Crucis
             .
          
           
             *
             Vide
             Riberam
             in
             7.
             ad
             Hebrae
             :
             num
             .
             72.
             
          
           
             *
             Bellarm.
             de
             beatitud
             .
             Sanct.
             l.
             1.
             cap.
             15.
             
          
           
             Bellarm.
             l.
             1.
             de
             Beatitud
             .
             Sanct.
             c.
             12.
             
          
           
             a
             Peresius
             part
             .
             3.
             de
             Tradit
             .
             considerat
             .
             7.
             
          
           
             b
             Bellarm
             de
             San●t
             beatitud
             .
             l.
             1.
             cap.
             12.
             
          
           
             *
             Vide
             Bellar.
             de
             Beatitud
             .
             Sanct.
             lib.
             1.
             cap.
             12.
             parag
             .
             5.
             
          
           
             *
             Rom.
             13.7
             .
          
           
             a
             St
             Austine
             (
             whose
             authority
             they
             wrest
             to
             this
             effect
             )
             was
             mistaken
             in
             the
             vse
             or
             significatiō
             of
             the
             word
             Latriae
             .
             His
             error
             was
             ,
             in
             that
             he
             thought
             it
             did
             alwayes
             signifie
             religious
             worship
             or
             adoration
             of
             spirit
             :
             and
             this
             kind
             of
             worship
             he
             knew
             onely
             to
             be
             due
             to
             God
             ;
             wheras
             he
             had
             observed
             the
             Latine
             word
             adorare
             to
             be
             common
             both
             to
             civill
             and
             religious
             worship
             .
             The
             same
             Father
             in
             61.
             
             Question
             vpon
             Genesis
             ,
             acknowledgeth
             no
             medium
             or
             meane
             betweene
             Civill
             adoration
             and
             Latria
             ,
             that
             is
             ,
             betweene
             civill
             worship
             and
             the
             worship
             which
             is
             due
             onely
             vnto
             God.
             The
             occasion
             of
             S.
             Austines
             distinction
             may
             be
             best
             gathered
             from
             his
             words
             ;
             Quaeritur
             quomodo
             scriptum
             sit
             ,
             D●minum
             deum
             tuum
             adorabis
             ,
             &
             illi
             soli
             seruie●
             ,
             cum
             Abraham
             sic
             honorauerit
             populum
             quendam
             gentium
             ,
             ut
             etiam
             adoraret
             .
             Sed
             animaduertendum
             est
             in
             eodem
             praecept●
             ,
             nondictum
             ,
             Dominum
             deum
             tuum
             selū
             adorabis
             ,
             sicut
             dictum
             est
             ,
             et
             illi
             soli
             seruies
             ,
             quod
             est
             Graecè
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Talis
             enim
             seruitus
             non
             nisi
             Deo
             de●etur
             .
             Aug.
             quest
             .
             61.
             super
             Gen.
             
          
           
             b
             Vide
             Vasques
             lib.
             2.
             de
             adoratione
             disp
             .
             8.
             cap.
             12.
             num
             .
             366.
             
          
           
             *
             Luk.
             4.
             vers
             6
             ,
             7.
             
             Matth.
             4.
             vers
             .
             9.
             
          
           
             *
             Rev.
             19.9
             .
          
           
             *
             Bellar.
             l.
             1.
             de
             Sanctor
             .
             beatitudine
             .
             cap.
             14.
             
          
           
             *
             Aug.
             questione
             .
             61.
             in
             Gen.
             
          
           
             *
             Bellarmin
             .
             ibid
             de
             Sanc.
             beatitud●
             
          
           
             *
             Vide
             Bellarmin
             l●c●
             citat●
             .
          
           
             *
             Acts.
             10.
             ver
             .
             5
             ,
             6.
             
          
           
             *
             Plinius
             in
             Historia
             .
             Similia
             habet
             Lactantius
             
          
           
             *
             Acts.
             10.46
             .
          
           
             *
             Coloss
             .
             2.
             ver
             .
             18.
             
          
           
             *
             Vasques
             .
             l.
             1
             de
             Adorat
             .
             disput
             .
             5.
             cap.
             3.
             
          
           
             *
             Bellarm.
             de
             Sanctor
             .
             beatitudine
             .
             lib.
             1.
             cap.
             4.
             
          
           
             *
             Vide
             Rosariun
             Maria.
             
          
           
             *
             Vid
             De●ri
             .
             l.
             4.
             c.
             1.
             q
             2
             s
             .
             2
             Bellar.
             lib.
             1.
             de
             Sanctor
             .
             beat●t
             .
             c.
             17.
             
          
           
             a
             Concipitur
             et
             Deiparam
             Virginem
             vt
             sponsam
             ,
             ●uasuram
             fuisse
             summipatris
             ,
             cum
             illi
             ediderit
             vnigenitū
             ▪
             nec
             non
             mairem
             futuram
             verae
             vita
             ,
             &
             per
             hoc
             long
             ?
             melioris
             quàm
             Heua
             :
             quandoquidem
             ficut
             Adamus
             ,
             ita
             et
             Heua
             ,
             in
             animā
             est
             ficta
             viventem
             :
             at
             Maria
             sicut
             &
             Christus
             ,
             in
             spiritum
             est
             electa
             viuificantem
             .
             Vnde
             &
             mater
             ,
             nedum
             dicitur
             ,
             vita
             ,
             sedgratia
             et
             dilectio
             ●pulchra
             :
             sicut
             et
             de
             illâ
             sacra
             canit
             Ecclesia
             .
             Ia●●bus
             Naclātus
             ●piscopus
             Clugiensis
             in
             seri●turaemedulla
             f●l
             .
             37.
             pag.
             1●6
             .
          
           
             *
             Compare
             these
             &
             the
             like
             eiaculatorie
             hymns
             with
             the
             eiaculations
             of
             heathen
             Orators
             and
             Poets
             .
             chap.
             20.
             
          
           
             *
             Vid.
             Putean
             .
             in
             Mod.
             Pallade
             .
          
           
             *
             Bellar.
             La.
             de
             Sanctor
             .
             beat
             .
             cap.
             17.
             
          
           
             *
             Bellar.
             ibid.
             
          
           
             *
             1
             Cor.
             9.
             ver
             .
             12.
             
          
           
             *
             Heb.
             7.
             ver
             .
             25.
             
          
           
             *
             Ioh.
             16.
             ver
             .
             7.
             
          
           
             *
             Brevia●●ū
             Roman
             .
             de
             ordine
             commendatu●nis
             an●mae
             Deo.
             
          
           
             *
             Equidem
             Anaxarche
             ,
             Alexandrum
             nullo
             plane
             honore
             ,
             qui
             quidem
             hominibus
             convenia●
             ,
             indignum
             esse
             censeo
             .
             Caeterum
             statuta
             sunt
             inter
             homines
             divini
             &
             humani
             honoris
             discrimina
             ;
             cùm
             multis
             alijs
             rebus
             ,
             tùm
             Ten
             plorum
             exaedificatione
             ,
             &
             statuarum
             erectione
             .
             Dijs
             enim
             delubra
             consecramus
             ,
             ijsque
             sacra
             facimus
             &
             libamus
             .
             Rursus
             hymni
             deorum
             sunt
             ,
             laudes
             hominum
             sed
             non
             cum
             adoratione
             coniunctae
             .
             
               The
               Greeke
               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
             alijs
             honores
             tribuantur
             ,
             &
             quidem
             heroibus
             alij
             etiam
             ipsi
             à
             diuinis
             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
             ,
             vt
             nimirum
             eodem
             quo
             homine●
             cultu
             colantur
             .
             Neque
             enim
             pateretur
             Alexander
             privatum
             aliquem
             regios
             honores
             electione
             s●ffragusque
             illegiti●●s
             vsurpare
             .
             Multò
             itaque
             iustiu●
             deos
             indignaturos
             ,
             si
             quis
             mortalium
             divin●s
             h●n●●es
             sibi
             arroget
             ,
             aut
             ab
             alijs
             delatos
             sustineat
             .
             Arrianus
             de
             Expedit
             Alexand●●
             .
             l.
             4.
             pag.
             86.
             
          
           
             Cap.
             29.
             
          
           
             *
             Bellar.
             l.
             3.
             de
             beatitud
             .
             Sanct.
             cap.
             4.
             
          
           
             *
             Lib.
             3.
             cap.
             9.
             de
             cultu
             Sanctorum
             .
          
           
             *
             See
             Psal
             .
             50.
             ver
             .
             7.
             &c.
             and
             the
             14.
             
          
           
             *
             Rom.
             12.
             ver
             .
             1.
             
          
           
             *
             Subdit
             statim
             Tharasius
             ex
             Anastasiorationē
             .
             
               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
             cōsistat
             ,
             imagini
             suli
             ,
             qua
             non
             sentit
             ,
             nonpotestexhiberi
             .
             Subiungit
             ;
             
               Neque
               etiam
               licebit
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             nempe
             imagiues
             )
             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.
             
          
           
             *
             See
             Section
             .
             3.
             cap.
             16.
             
          
           
             a
             Wisd
             .
             14.
             
          
           
             *
             Sic
             apud
             ipsos
             legitur
             :
             Romani
             veteres
             nescio
             quem
             Summanum
             ,
             cui
             nocturna
             fulmina
             tribuebant
             ,
             coluerunt
             magis
             quàm
             Iovem
             ,
             ad
             quem
             diurna
             fulmina
             pertinebant
             .
             Sed
             post
             quàm
             Ioui
             templū
             insigne
             ac
             sublime
             constructum
             est
             ,
             propter
             adis
             dignitatem
             sic
             ad
             eum
             multitudo
             confluxit
             ,
             ut
             vix
             inueniatur
             ,
             qui
             Summani
             nomen
             ,
             quod
             audire
             tam
             non
             p●test
             ,
             se
             saltem
             legisse
             memi●●rit
             .
             Aug.
             lib.
             4.
             de
             Ciuitate
             Dei.
             cap.
             ●3
             .
          
           
             *
             L●bro
             de
             Somno
             &
             vigilia
             .
          
           
             *
             See
             the
             second
             tome
             of
             Homilies
             ,
             pag.
             32
             ,
             34.
             
          
           
             *
             Phocas
             igitur
             ,
             vt
             praemissū
             est
             ,
             extincto
             Mauritio
             eiusque
             filijs
             ,
             Romanorum
             regnū
             inuadit
             .
             Per
             octo
             annorum
             curricula
             principatus
             est
             .
             Hic
             ,
             rogante
             Papa
             Bonifacio
             ,
             flotuit
             fedem
             Romanae
             Ecclesiae
             ,
             vt
             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●
             vt
             vbi
             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
               vpon
               the
               same
               motiues
               ,
               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
             vt
             lenitatem
             tum
             maximè
             simularet
             ,
             cùm
             erat
             cruciaturus
             aliquos
             .
             Fratris
             quoque
             Titi
             Imperatoris
             mortē
             accelerasse
             traditur
             ,
             quo
             vno
             nihil
             elemantius
             fuit
             ;
             nihil
             generosius
             .
             Forcatulus
             .
             lib.
             3.
             pag.
             120.
             
          
           
             *
             
               The
               vse
               of
               holy
               waters
               as
               it
               seemes
               was
               first
               borrowed
               from
               the
               Heathens
               ,
               and
               in
               process
               of
               time
               perverted
               from
               a
               civill
               to
               a
               magicall
               Ceremonie
               .
            
             Ferunt
             vulgo
             Tolosates
             Exuperium
             pro
             muris
             concionātem
             ,
             lustrali
             equa
             sparsos
             Vandalos
             t●rruisse
             ac
             fugasse
             ,
             quod
             praeterire
             non
             potui
             ,
             et
             si
             seueriores
             fabulis
             a
             inumerent
             Planè
             constat
             veteres
             genere
             quodam
             caeremoniae
             aquam
             &
             ignem
             adhibuisse
             ,
             cum
             aliquos
             extrudere
             aut
             a●cere
             volebant
             a
             suo
             consortio
             ;
             vnde
             exulibus
             aquâ
             &
             igni
             interdic●baturiure
             civili
             &
             hod
             evsurpatur
             in
             ijs
             ,
             quibus
             sacrorum
             communium
             vsu
             ritè
             verbis
             conceptum
             interdicitur
             .
             Idque
             aduotauit
             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.
             
          
           
             *
             Sacroboscus
             in
             defens
             .
             Decret
             .
             Triden
             .
             Concil
             .
             &
             sentent
             .
             Bellar.
             par
             .
             1
             pag.
             102.
             
          
           
             *
             Verum
             modus
             isle
             valdè
             difficilis
             est
             ,
             meoque
             indicio
             minimè
             ordinarius
             ,
             Sacrobos
             .
             loc
             .
             citat
             .
          
           
             *
             Quare
             &
             scitè
             dicitur
             ,
             quòd
             vtique
             adoratur
             imago
             ,
             et
             non
             secūdùm
             quā
             volueris
             rationē
             ,
             sed
             secūdùm
             eam
             ,
             qua
             prototypon
             relucet
             in
             illa
             ;
             vnde
             etsi
             imago
             colitur
             ,
             ratio
             tamen
             absolutè
             ipsa
             non
             est
             ,
             quòdcolatur
             ;
             sedres
             repraesentata
             ,
             ac
             in
             ea
             contenta
             ,
             ratio
             adorationis
             est
             .
             Et
             quoniam
             ficut
             vnum
             de
             facto
             non
             est
             diuisum
             ab
             alio
             ,
             quoniam
             etsi
             prototypon
             absolutè
             aliud
             ab
             imagine
             est
             ,
             vt
             tamen
             in
             ea
             emicat
             ,
             ab
             illa
             segregatum
             non
             est
             :
             ita
             nec
             amborum
             diuisus
             est
             cultus
             aut
             adoratio
             ,
             sed
             vnus
             idemque
             vtriusque
             est
             ,
             sicut
             ex
             Philosophorum
             placitis
             liquet
             .
             Si
             quidem
             tradunt
             vnum
             eundemque
             motum
             ad
             imaginem
             ,
             &
             remcuius
             imago
             est
             ,
             terminari
             :
             eo
             quòd
             &
             vnum
             ratio
             est
             alteri
             ,
             vt
             vnus
             integerque
             constituatur
             terminus
             a
             quo
             ,
             &
             vnus
             denominatur
             motus
             .
             Ergo
             non
             solum
             fatendum
             est
             ,
             fideles
             in
             Ecclesia
             adorare
             coram
             imagine
             ,
             vt
             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
             .
             Iacob
             .
             Naclantus
             Episcopus
             Clugiensis
             in
             cap.
             1.
             
             Ep.
             Pauli
             ad
             Rom.
             folio
             
               41
               ,
               42.
            
             
          
           
             a
             Surely
             Aquinas
             and
             Naclantus
             with
             their
             followers
             read
             Aristotles
             booke
             
               de
               S●mno
               &
               vigilia
            
             ,
             when
             themselues
             were
             in
             a
             dreame
             .
             For
             he
             speakes
             onely
             of
             the
             Phan●asmes
             ,
             and
             the
             obiects
             represented
             by
             them
             .
             
               Vide
               Mirandulam
            
             .
          
           
             *
             But
             Naclantus
             bloweth
             forth
             his
             blasphemus
             Idolatrie
             ,
             willing
             Images
             to
             be
             worshipped
             with
             the
             highest
             kind
             of
             adorat●ō
             &
             worship
             :
             and
             lest
             such
             wholesome
             doctrine
             should
             lack
             authoritie
             ,
             he
             groundeth
             it
             vpon
             Aristotle
             in
             his
             booke
             
               de
               somno
               &
               vigilia
            
             ,
             that
             is
             ,
             of
             sleeping
             and
             waking
             ,
             as
             by
             his
             printed
             booke
             noted
             so
             in
             the
             margin
             is
             to
             be
             seene
             :
             whose
             impudent
             wickednesse
             and
             idolatrous
             iudgement
             ,
             I
             haue
             therefore
             more
             largely
             set
             forth
             ,
             that
             yee
             may
             (
             as
             Virgil
             speaketh
             of
             Sinon
             )
             of
             one
             ,
             know
             all
             these
             Image-worshippers
             and
             Idolaters
             ,
             and
             vnderstand
             to
             what
             point
             in
             conclusion
             ,
             the
             publicke
             having
             of
             Images
             in
             Temples
             and
             Churches
             hath
             brought
             vs
             :
             comparing
             the
             times
             and
             writings
             of
             Gregorie
             the
             first
             ,
             with
             our
             dayes
             ,
             and
             the
             blasphemies
             of
             such
             Idolaters
             ,
             as
             this
             beast
             of
             Belial
             Naclantus
             is
             .
             The
             2.
             
             Tome
             of
             Homilies
             ,
             folio
             59.
             
          
           
             Nulla
             res
             inanima
             aut
             irrationalis
             sine
             rationali
             capax
             est
             secundùm
             se
             honoris
             ,
             cultûs
             ,
             &
             reverentiae
             seu
             adorationis
             ;
             sed
             imago
             res
             irrationalis
             &
             inanima
             ,
             quantumuis
             vt
             imago
             ,
             siue
             exemplari
             tam●n
             consideretur
             :
             ergo
             secundum
             se
             ,
             sine
             exemplarinon
             est
             capax
             adorationis
             &
             reuerentiae
             .
             In
             hac
             autem
             ratione
             ,
             sola
             maior
             propositio
             explicatione
             indiget
             et
             confirmatione
             ;
             ex
             qua
             ,
             euidentèr
             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
             ,
             vt
             inclinatione
             corporis
             ;
             et
             affectu
             illi
             respondente
             .
             Sicut
             autem
             sign●m
             externum
             indicat
             submissionis
             &
             seruitutis
             affectum
             ,
             sic
             animus
             ,
             ex
             quo
             procedit
             ,
             talis
             esse
             debet
             ,
             vt
             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
             ,
             vt
             maior
             ,
             potest
             apprehēdi
             ,
             ●em●
             se
             subijcit
             ;
             multò
             ergò
             minus
             creaturae
             irrationali
             et
             inanimae
             .
             Qui
             enim
             et
             notam
             exhiberet
             submissionis
             ex
             affectuillo
             verae
             seruitutis
             erga
             illā
             secundum
             se
             ,
             peruersè
             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
             ,
             vt
             excellentem
             sibique
             ▪
             superiorem
             ,
             agnosceret
             .
             Vasquez
             l●b
             .
             2
             Disp●t
             .
             8
             cap
             8
          
           
             *
             Vasques
             .
             lib.
             2
             disp
             .
             6.
             cap.
             3.
             
          
           
             *
             Vasques
             de
             ador
             .
             lib.
             3.
             disp
             .
             1.
             c.
             2.
             n.
             8.
             
          
           
             *
             Vasques
             ibid
             .
             n.
             10.
             
          
           
             Ipsa
             igitur
             natura
             rerū
             et
             adorationis
             perspicuè
             docet
             honorem
             exhibitum
             imagini
             necessariò
             ad
             ipsum
             primū
             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
             Deū
             transit
             .
             Vasquez
             lib.
             2.
             
             De
             Adoratione
             .
             Disput
             .
             8.
             cap.
             8.
             n.
             366
          
           
             *
             Vide
             Naclantum
             epist
             .
             ad
             Rom
             cap.
             1.
             loco
             citato
             .
          
           
             *
             Vide
             Aug.
             quaest
             .
             62.
             in
             Genes
             .
          
           
             *
             Cottoniola
             .
             vid.
             inter
             alios
             Varcevicium
             in
             Parall
             .
          
           
             *
             Alanus
             Copus
             ,
             Thomas
             Aquinas
             ,
             Lyra
             ,
             &c.
             
          
           
             *
             Vasques
             lib.
             1.
             de
             adorat
             .
             disp
             .
             5.
             cap.
             3.
             num
             .
             156.
             &c.
             
          
           
             *
             Vasques
             ibid.
             n.
             158.
             
          
           
             *
             Ezek.
             16.
             ver
             .
             31
             ,
             32.
             
          
           
             *
             Sr
             
               Thomas
               More
            
             in
             his
             Treatise
             of
             Invocation
             of
             Saints
             .
          
           
             *
             Bellar.
             l.
             3.
             de
             Sanctor
             .
             beatitud
             .
             cap.
             9.
             
          
           
             *
             See
             Section
             3.
             cap.
             18
             par
             .
             7.
             &c.
             and
             cap.
             21.
             in
             the
             two
             last
             Parag.
             
          
           
             *
             Nazianz.
             in
             orat
             .
             pro
             Cypriano
             .
          
           
             Compare
             this
             practise
             in
             Rome-Christian
             with
             the
             practises
             of
             Rome-Heathen
             .
             Sect.
             3.
             cap.
             17.
             par
             .
             2
             ,
             3
             ,
             4
             ,
             5
             ▪
             &c.
             
          
           
             *
             Quare
             tum
             primùm
             illuxit
             ,
             &
             invaluit
             splendor
             Christiana
             pietatis
             ,
             Tolosani
             proceres
             ●ectorio
             inaurat●
             speci●sum
             fanum
             ,
             antea
             Palladi
             dedicatum
             ,
             Maria
             Virgini
             consultissimè
             transcripserunt
             :
             tum
             quia
             Pallas
             virgo
             ex
             Iovis
             paremis
             cerebro
             nata
             finga●ur
             ,
             tum
             quia
             consilio
             &
             opibus
             abundè
             fortunet
             mortales
             ,
             &
             Maria
             virginitatem
             naturae
             obstupendam
             etinuit
             ,
             &
             in
             Dei
             Opt.
             Max.
             mente
             ante
             solem
             &
             tempora
             versabatur
             ,
             &
             aureā
             nobis
             aetatem
             prorsus
             reduxit
             ,
             ac
             pariu
             m●rifico
             miseros
             agrosque
             prosperavit
             .
             &c.
             Forcat
             .
             lib.
             1.
             pag.
             32.
             
          
           
             See
             Chap.
             28.
             par
             .
             1.
             
             
               A
               vt
               maris
               stella
            
             .
          
           
             a
             Apollinis
             delubrum
             Clodoueus
             quintus
             Francorum
             Rex
             ,
             eiecto
             numine
             amoribus
             illicitis
             infamato
             ,
             Virgini
             Mariae
             veri
             solis
             genetricicōsecra
             vit
             .
             Forcat
             .
             lib.
             5.
             pag.
             669.
          
           
             *
             Officium
             Beatae
             Mariae
             .
          
           
             *
             St
             David
             Linsey
             .
          
           
             
               Hieronymus
               Rubeus
            
             in
             his
             History
             of
             Ravenna
             .
          
           
             *
             Bellar.
             de
             Sanct.
             beat
             .
             lib.
             1.
             cap.
             8.
             
          
           
             *
             Bellar.
             ibid.
             
          
           
             *
             Sess
             .
             25.
             de
             Invocatione
             .
          
        
         
           Notes for div A04191-e46110
           
             *
             See
             Virgil
             
               in
               that
               passage
            
             :
             Tristior
             ,
             et
             lachrymis
             oculos
             suffusa
             nitentes
             ,
             &c.
             Virgil
             Aeneid
             .
             l.
             1.
             
          
           
             *
             Ips●
             bacc●analibus
             mundo
             in
             v●t●a
             effuso
             ,
             oranti
             apparet
             Christus
             eum
             S.
             S.
             matre
             virgine
             ,
             D
             Paulo
             ,
             S.
             Iohanne
             Evang.
             B.
             Dominico
             &
             Davide
             Rege
             〈◊〉
             pu●sante
             ,
             De●a●a
             virginis
             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.
             
          
           
             *
             Multis
             pressa
             morbis
             decumbens
             ,
             dum
             B.
             Raymūdo
             Confessario
             quadam
             Divinitus
             revelata
             communicat
             ;
             ipso
             in
             quibusdam
             subdubitante
             ,
             subitò
             facies
             virginis
             fronte
             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
             .
          
           
             *
             Diu
             sponsum
             precata
             vt
             cor
             mundum
             et
             novū
             traderet
             ,
             apparet
             ei
             Christus
             ,
             divellitque
             ab
             eius
             pectore
             cor
             vetus
             ,
             novumque
             restituit
             .
             Quod
             sanè
             vsque
             adeò
             reipsa
             factum
             est
             ,
             vt
             sacri
             vulneris
             cicatrix
             in
             virgineo
             pectore
             perpetuo
             manserit
             .
             
               The
               fore-mentioned
               Author
               ,
               to
               wit
               ,
            
             Michael
             Ophouius
             ,
             
               a
               licentiate
               in
               Diuinitie
               and
               Dominican
               Fryer
               of
               Antwerp
               in
               his
               fore-mentioned
               booke
               dedicated
               to
               the
               right
               reverend
               Father
               .
            
             Andrew
             H●ynfius
             
               Provinciall
               of
               lower
            
             Germanie
             .
          
           
             *
             Vita
             et
             miracula
             S.
             P.
             Dominici
             praedicatorij
             ordinis
             primi
             Institutoris
             Antuerpiae
             apud
             Theod.
             Gallaeum
             .
             1611.
             
             Author
             .
             Fr
             :
             I●an
             .
             Nys
             Dominican
             .
             
               See
               the
               same
               storie
               in
               prose
               in
               the
               festivall
               for
               the
               Sunday
               called
            
             Sexagesima
             ,
             
               printed
               in
               the
               second
               yeare
               of
            
             Henry
             
               8.
               
               Anno.
               1511.
            
             
          
           
             *
             1.
             
             Sam.
             23.21
             .
          
           
             *
             Nyssen
             .
             in
             orat
             .
             Dominicam
             .
          
           
             *
             Psal
             .
             50.
             vers
             .
             16
             ,
             17
             ,
             18
             ,
             19
             ,
             20
             ,
             21.
             
          
           
             *
             1
             Pet.
             1.
             vers
             .
             17.
             
          
           
             *
             Cum
             Socrates
             apud
             Platonem
             censet
             amorem
             esse
             pulchri
             desiderium
             ,
             adiicere
             debuerat
             ,
             nisifallor
             ;
             Amanti
             nihil
             non
             pulchrum
             esse
             ,
             quod
             Theocritus
             expressit
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hom.
             Ili
             .
             Par.
             1.
             
             Pag.
             112.
             
          
           
             *
             Act.
             22.22
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist
             .
             Rhetoricorum
             2.
             cap.
             4.
             
          
           
             *
             Vide
             Buxdorf
             .
             Synagoga
             Iudaic.
             cap.
             20.
             
          
           
             Cap.
             48.
             
          
           
             *
             In
             the
             second
             booke
             vpon
             the
             Creede
             ,
             first
             Section
             .
          
           
             Distemper
             is
             a
             kinde
             of
             motiō
             ,
             and
             the
             greater
             the
             distemper
             of
             the
             organ
             is
             ,
             the
             more
             apt
             it
             is
             to
             be
             agitated
             by
             the
             object
             .
          
        
         
           Notes for div A04191-e50510
           
             *
             Math.
             5.
             vers
             .
             8.
             
          
           
             *
             Ioh.
             14.
             vers
             .
             9.
             
          
           
             *
             Philip.
             Mocenicus
             .
          
           
             a
             Iames.
             5.
             
          
           
             *
             Fingunt
             illae
             literae
             ,
             vegetantque
             puerile
             ingenium
             ,
             atque
             ad
             divinarum
             scripturarū
             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.
             
          
           
             *
             Gen.
             28.
             
          
           
             *
             Ge●son
             and
             Vasques
             .
          
           
             *
             Hoc
             amet
             ,
             hoc
             spernet
             promissi
             carminis
             Auther
             .