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.

CHAP. VIII.

Meanes for preventing infection of Atheisme or irreli∣gion▪ In what temper or constitution of minde, the in∣graffed notion of God and goodnesse doth best pro∣sper. That affliction giues vnderstanding in matters sacred, with the reasons why it doth so.

1. THe chiefe causes of Atheisme being dis∣covered, the meanes to prevent it can∣not 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 can∣not be imprinted, or will quickly be defaced. Second∣ly, To keepe it calme and free from agitation of boy∣sterous or tumultuous passions, whereby the represen∣tation of impressions acquired, or naturally inherent, are alwayes hindred. Thirdly, To avoyde the intan∣gling loue of wrangling arts, whose impertinent cu∣rious disquisitions, wooven for the most part, with ob∣scure 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 or∣dinary 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 requi∣red for the right growth of faith * 1.1. Whatsoever hin∣dreth 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 repre∣sentation 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 incumbran∣ces, 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 * 1.2 Examiner of wits, that he which is by nature vnapprehensiue of dan∣ger, is neerer allied vnto foole-hardinesse than to forti∣tude; 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 Hea∣then, 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 con∣found, 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 * 1.3Phi∣losopher being judge) because it was by nature bet∣ter, or did internally more beautifie the parties minds where in it rested, but because it did much benefit o∣thers. The disposition which now wee see••e, is some∣what 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 dri∣ven 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 cog∣nosce. Nothing is farther from vs (saith a learned Wri∣ter) than we are from our selues; and naughtie men (as Seneca saith) are every where, besides with them∣selues; yet the farther from our selues we are, the far∣ther 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,* 1.4 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 crea∣tures, as to a notice of our infirmities. Too much de∣iection (as S. Cyprian concludes) disposeth to Idola∣try, as Ingenuous feare doth to the knowledge of the true God. Howbeit of such devotion, as the Hea∣thens had, feare (it seemes) was the mother: hence (perhaps) were they so observant first to offer placa∣tory 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* 1.5. 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

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God. For instance to our present purpose, when Aenaeas and his followers had resolved to offer sa∣crifice for a faire Winde and merrie passage to∣wardes Candie, they offer first to Neptune, then to Apollo; to the stormie winter, before the sweete spring Winds:

* 1.6Ergo 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 be∣ing finally to blesse the Match; yet she begins with Ce∣res whom she feared would be most averse as detesting all marriage for the stealth of her daughter, married a∣gainst her will; and in the next place with Apollo, who never had wife himselfe; and therefore bore no great affection vnto marriage.

* 1.7Principio delubra adeunt, pacem{que} per aras Exquirunt: mactant lectas de more bidentes Frugiferae Cereri, Phoebo{que}, patri{que} 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 Ig∣norance, but Feare was the Mother of their devo∣tion.

3. There is no sinewe of carnall strength, but se∣cretly 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 terri∣ble language, which yet would haue stricken small terrour through thicke rockes, into such a brawnie heart, as the anatomy of the Cyclops representeth,* 1.8 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 lod∣ged 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 boa∣sting.

4. As the feare of God is the beginning of wisedome, so the beginning of this feare, is from a temper appre∣hensiue of terrors represented in his creatures. Primus in orbe Deos fecit timor, was a speech vttered by an au∣dacious 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 di∣vine powers had no true subsistence, but were repre∣sented onely by glīmering feare, or faint-heartednesse. And faint-hearted he counted all, that were not so fu∣rious as himselfe. But vnto this suspition, ingenuous feare had not beene lyable, vnlesse common experi∣ence 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 * 1.9 fami∣liar vnto sober thoughts, even in their accurate dis∣quisitions of natures secrets, to esteeme that as the to∣tall cause, or first producer, which sets nature onely a working, or doth but cherish or manifest effects true∣ly 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 yon∣ger did from his sicke friend, not much vnlike to that

of our Apostle; When I am weake, then am I strong.

a 1.10The languishment of a certaine friend (sayth this Au∣thor) 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 suffi∣ceth 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 spee∣ches neither winne his attention, nor please his inclinati¦on; 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 pur∣poseth 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 other∣wise, should be so mindfull of his God, is a very preg∣nant 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 apprehen∣sion 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 absolute∣ly evill, as vpon no termes it might be embraced, vn∣lesse we grant the soule to be immortall & capable of miserie and happinesse in another world, is an ima∣gination vnfitting the capacitie of brutish or meere sensitiue creatures, as shall be shewed by Gods assi∣stance in the Article of finall Iudgement.

5. That sicknesse and other crosses or calamities are best teachers of such good lessons, as Plinies fore∣mentioned 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 Re∣ligion, 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, [ma∣turant 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 righ∣teous; 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 transgressi∣ons, that they haue exceeded. He openeth also their eare to discipline, and commandeth that they returne from ini∣quitie. 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* 1.11. The truth as well of Plinies, as of Elihues observation is presup∣posed by most of Gods Prophets, with whom it is v∣suall 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 procla∣mations 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 afflic∣tion 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* 1.12. 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 re∣vealed in mine eares by the Lord of Hostes; surely this ini∣quitie shall not be purged from you, till ye dye, sayth the Lord God of Hostes* 1.13.

6. The reason of this truth it selfe thus testified by three rankes of witnesses, is not obscure in their Phi∣losophy, 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 deno∣mination from our desires of knowledge indefinite∣ly 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 vp∣on good nor evill, is vsually taken vp by actuall or experimentall knowledge of things evill, or so vnpro∣fitable, that our inclinations or adherences vnto them, either countersway our inclinations vnto goodnesse, or choke our apprehensions of things true∣ly 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 wed∣ded 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 implan∣ted seedes of goodnesse recover life and strength, and begin to sprout out into apprehensions, either in loa∣thing their former courses, or in seeking after better. And every least part or degree of goodnesse truely ap∣prehended, bringeth forth an apprehension of the au∣thor or fountaine, whence it floweth, that is, of the di∣vine nature. * 1.14 In my prosperitie I said, I shall never be mo∣ved. 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 sup∣plication. It may seeme strange to our first considerati∣ons, as Calvin with some a 1.15 others vpon this place ob∣serue,

that God should enlighten Davids eyes by hi∣ding 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 of∣tentimes infatuate the best men, and adversity maketh bad men wise. The saying is authentique, though the Author be Apocryphall, * 1.16 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.* 1.17 Calvin hath a memorable story of a prophane Companion, that in his jollitie abused these words of the Prophet; The hea∣ven, even the heavens are the Lords: but the earth hath he giuen to the children of men. Psal. 115. vers. 16. The vse or applicati∣on 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 af∣fliction did not giue him per∣fect vnderstanding, for after∣wards, 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 qui∣bus continemur, quibus sustinemur, quibus oblectamur, etiam quibus exterremur; vultis ex anim•• ipsius testimo∣nio comprobemus? Qua licet carcere corporis pressa, licet institutionibus prauis circumscripta, licet libidinibus et cō∣cupiscentijs 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 & mag∣nus, Et quod Deus dederit, omnium vox est. Iudicem quo∣que contestatur illum, Deus videt, & deo commendo, & Deus mihi reddet. O testimonium animae naturaliter Chri∣stianae. Deni{que} pronuncians haec, non ad capitolium, sed ad coelum respicit. Novit enim sedem Dei vivi; ab illo, & in∣de descendit.* 1.18 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 testi∣mony 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 con∣cupiscence, though enslaued to false Gods: yet when shee returnes vnto her selfe out of * 1.19 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 i∣magined seate of such Gods as the Romans worship∣ped) but vp to Heaven as knowing the seate of the living God, from whom and whence shee is descended. Many o∣ther authorities which might here be avouched to the same purpose, do sufficiently argue, that the mul∣tiplicitie 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 vn∣to 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 (ge∣nerally) affliction, cause naturall notions of God and goodnesse, formerly imprisoned in the earthly or flesh∣ly part of this old man, to shoote forth and present themselues to our apprehensions; in case, no calami∣tie 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 seue∣rer 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 accor∣ding to the prescript of Gods law, is to afflict our soules.

Notes

• * 1.1

  Iustifying faith. Secti∣on the last.
• * 1.2

  H••artes in his tryall of Wits.
• * 1.3

  Aristotle in his Pro∣blemes.
• * 1.4

  2 Chron. cap. 6. vers. 37, 38.
• * 1.5

  Gyraldus Syntag. 17.
• * 1.6

  Virg. Ae∣ueid. lib. 3.
• * 1.7

  Virg. Ae∣neid. lib. 4.
• * 1.8

  Vide Euri∣pid. Cy∣clops.
• * 1.9

  See the 5. Section of this Booke, the last Chapter.
• a 1.10

  Nuper me cu••usdam a∣mici languor admonuit, op∣timos esse nos dum infirmi sumus. Quē eniminsirmū aut avaritia aut libido so∣licitat? non a∣moribus ser∣uit, non appe∣tit honores, opes negligit, & quantu∣lumcun{que} vt relicturus, satis habet tunc Deos: tunc hominē esse se memi∣ni•• inuidet nemini, nemi∣nemmir atur, neminem de∣spicit, ac ne sermonibus quidem ma∣lignis aut at∣tendit, aut a∣litur, balinea imaginatur & fontes: Haec summa curarū sum∣ma votorum, molem{que} in posterum & pinguem si contingat euadere, hoc est, innoxiam beatam{que} destinat vitam, Possum ergo quod pluribus verbis, pluribus etiam voluminibus Philosophi docere conantur, ipse breuiter tibi mi∣hi{que} praecipere, vt tales esse sani perseueremus, quales nos futuros profitemur infirmi. Plin. Epistola 26. ad Maximum. lib. 7.
• * 1.11

  Iob. 36. ver 7. &c.
• * 1.12

  Isaiah 9. v. 13, 14.
• * 1.13

  Isaiah 22. v. 12, 13, 14.
• * 1.14

  Psal. 30. ver. 6, 7, 8.
• a 1.15

  Sicut onim Ferrum quod diuturna quiete rubi∣ginem con∣traxit, ac∣commodari 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.
• * 1.16

  Baruc. cap. 3. vers. 1.
• * 1.17

  Cogor hic meinor abilem historiam referre. Accidit nobis in diversario quodam coe∣nantibus, vt profanus Dei contemptor ser∣mones nostros de spe coelestis vitae deri∣dens, subinde ludibrium hoc euomeret, Coelum Coeli Domino Illic repente correptus diris torminibus coepit vocife∣rari, O Deus, O Deus: atque vt erat patulo gutture, boatu suo replebat totum canaculum. Ego qui in eum seue è ex∣candueram, perrexi meo more, stomacko∣sè denuncians vt tunc saltim fentiret non impunè Deo illudi. Vnus ex convivis, qui hodie adhuc superstes est, homo pro∣bus & 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 qui∣ef••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 quod∣reliquum 〈◊〉〈◊〉 vitae, in suis impuris sor∣dibus transegit.
• * 1.18

  Tertullia∣nus Apolog. adversus Gentes. cap. ••7.
• * 1.19

  Vide anno∣cationes Lu∣douici de La Cerda in hūc locum.