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.

SECTION I. (Book 1)

Of the ingraffed Notion of a Deitie, and the originalls of Atheisme.

ATheisme and irreligion are diseases so much more dange∣rous than infidelitie or Idola∣trie, as infidelitie is than here∣sie. Every hereticke is in part an Infidell, but every infidell is not in whole or part an he∣reticke. Every Atheist is an in∣fidell 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 be∣leeues not the very first Article in the Creed, God or the divine providence. Now seeing beliefe, as it is termi∣nated 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 o∣riginall 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 be∣liefe, trust or confidence in God is the necessary conse∣quent in Collapsed men; Despaire the necessary conse∣quent 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 autho∣ritie, more then criticall, and much greater then be∣fits

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 es∣sentially annexed) may not be preiudiced by antiqui∣tie of Custome, or prescription, especially whose ori∣ginall 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 asserti∣on, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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; o∣therwise 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 be∣liefe, as is apparant in the auncient Greeke Creeds. And he that diligently reads the translation of the Septua∣gint, 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 1.1 Mercer, c 1.2 Drusius, vnto whom we may adde * 1.3 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 re∣mooues 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 particu∣lar probabilities, we may safely acquit from actuall Atheisme or contradicting Infidelitie, a great num∣ber 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 pro∣gresse. And for my selfe, (vntill I be better instruc∣ted) 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 re∣vived 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 vnbe∣liefe, 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 per∣swaded, 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 assured∣ly beleeue in him, yea put his whole trust and confi∣dence 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 interpella∣tion, [Shall we then beleeue in Saints or good An∣gels, because we assuredly beleeue there be such na∣tures? 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 con∣ceiue the different respect which is due to their seve∣rall presences. Angels we beleeue are ministring spi∣rits, 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 be∣cause their knowledge of it is more cleare, their expe∣rience of it more vndoubted. But the better we be∣leeue 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 with∣out 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 wri∣tings suppose, insoluble, vnlesse we make trust or affi∣ance 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 clemen∣cie. Such altogether notwithstanding, is the case of men and wicked Angells: the one beleeues Christ tooke the womans seed, and therefore cannot, with∣out such wilfull mistrust of the promise of life as was in his first parents vnto Gods threats of death; de∣spaire of redemption by the eternall sacrifice: The o∣ther 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 in∣carnation, the lesse are their hopes of their owne re∣demption.

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 confi∣dence soever is not brought forth by beliefe so con∣ceived, will by Sathan one time or other easily be im∣peached 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 darke∣nesse begin our edification in faith, at the open pro∣fession of assured or consummate confidence, or seeke to frame it by imitation of such outward practi∣ses, as strength of faith, and full assurance of Gods fa∣vours, haue emboldened hearts, thoroughly enflamed with sincere zeale of truth, to vndertake. The truth then supposed as chiefe supporter to the discourse fol∣lowing, is, That without some precedent defect of our apprehensions, there can be no want of true con∣fidence: and faile we may, as most doe, in apprehen∣sions

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 explica∣on 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 inter∣pose 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 o∣thers,

I will not in the first place vse the benefit of di∣vers Schoolemens labours, to proue, by strength of speculatiue reason, there is a God; although they bring abundance of reasons, all irrefragable to an in∣genuous 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 rea∣sonable nature; not acquired by vse of sense or obser∣vation. 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 per∣swasions, had beene cum ratione insamre, to haue prooved himselfe as mad, as his patients were melan∣choly. 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 en∣counter him with syllogisticall proofes, or discourses metaphysicall; for so (aegrescit medendo) he will grow sicker by seeing the medicine: but labour rather, se∣cretly 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 pro∣portion 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 Phi∣losophers.

CHAP. III.

The Notion of the Deitie or divine power is most natu∣rall vnto all men. How this Notion being most natu∣rall vnto all, is eclipsed and defaced in many.

1. THat the internall notion of powers divine which guide this visible worke of na∣ture, is most naturall to mankinde, needes no further proofe then its owne extent and vniversalitie. * 1.4 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 sup∣pose a vertue or power divine; not drawne hereto by voy∣ces of others or debatements: This is an opinion established not by civill lawes or institutions. Now the free or vnsollici∣ted

consent of all Nations concerning any matter, is to be e∣steemed as the Law of Nature.

2. This observation of times more auncient is ful∣ly 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 dis∣covered, the very best being more rude and barbarous then any Nation knowne but by heare-say to the Ro∣manes. 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 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in that they acknowledge Gods or superior pow∣ers, whom they honour with sacrifices & other rites, in testimony of their gratitude for benefits received from them. As if the signification of Mans oblige∣ments to an invisible power for his life, his health, his food, and other necessaries; or, at least for privi∣ledges from disasters, or mischances, * 1.6 were as natu∣rall 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 Instituti∣ons, 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 pru∣dent Lawgivers. Nor could their artificiall inventions haue wrought so succesfully vpon their mindes that were seduced by them; vnlesse they had beene natu∣rally inclined vnto the ingrafted truth of the gene∣ralls; 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 mi∣nistred to yong Students, from these or the like va∣grant 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, pre∣sents vnto vs a great many, (vnto whom Nature in di∣stribution 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 cu∣stomes, haue not better enabled these men to striue a∣gainst such practises as this Dictate of Nature pre∣scribes,

than vtterly to disclaime all sense of her sug∣gestions, 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 rea∣son. 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 war∣rant for restrayning the former Axiome [that Nature cannot be preiudiced by Custome] to nature, either alto∣gether inanimate or meerely sensitiue; whose inclina∣tion is single and but one way set: or if appliable to the reasonable or intellectuall nature, whose propen∣sions 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 re∣mote 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, purpose∣ly obliterating all resemblances of Him who is the a∣venger 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 them∣selues.

5. Besides this difference betweene the inclinati∣ons of nature in man and in creatures inanimate or ir∣rationall; a difference there is, not much observed, but worthy of diligent observation, betweene com∣mon principles meerly speculatiue or abstract, and others practicall or morall. The latter may be in ma∣ny intensiuely more cleare than the former, as indeed they are more naturall in respect they are more deep∣ly 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 incli∣ned to abstract speculations, than to moralities, but that speculatiue notions are seated in the head or vt∣most confines of the soules regiment, as in an Acade∣mie

or Cloyster, priviledged from such tumultuous broiles as might divert our intentions from behol∣ding 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 good∣nesse 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 interposi∣tion 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 vi∣cissitude of quiet and retired cogitations, after tur∣balent 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 perspicui∣ties, much what like the lightsomnesse of the inferi∣our 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 ne∣ver 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 o∣ther 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 Na∣ture 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 ha∣bitation is in that radiant brightnesse which is inac∣cessable? 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 fur∣ther 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 vt∣terly to disswade men from an opinion so palpably grosse, as, by the former supposition, might be con∣ceived, 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 ori∣ginalls of his sacrilegious misperswasions, more par∣ticularly.

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 temptati∣ons thereto tending. Of Atheisme in passion onely, not habituated.

1. ALL of those almost numberlesse incli∣nations, which are vnited in the indi∣visible humane soule, as lines spheri∣call in their center, being apt to be impelled or poysed by their proper obiects: it is im∣possible their severall bents should admit an equalitie of strength; seeing as well their internall growth or eminencies, as the potencies of their obiects, are vne∣quall. 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 * 1.7 Booke is observed, our as∣sent vnto such branches of supernaturall truth or goodnesse, as are stifly counterswayed by naturall de∣sires

or affections, either for qualitie or intention, most repugnant, is alwayes wrought with greatest difficultie. For even this assent which we terme Chri∣stian beliefe, is but an inclination or bent of the hu∣mane soule vnto matters revealed by the spirit; whose divine attractions or impulsions are alwayes oppug∣ned by contrary lustings of the flesh; more or lesse, ac∣cording to the diversitie of their strength or impetu∣ousnesse, whether in their acts or habits. Now seeing Atheisme is but a compleat or totall * 1.8 eclipse, whe∣ther of celestiall irraditions, as yet externall not illu∣minating the soule, or of that naturall and internall light which men haue of heavenly powers and provi∣dence divine; we are not to seeke an originall of it altogether new or diverse from the originall of igno∣rance 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 * 1.9 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 ima∣ginations 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 for∣mer discussions, will better cleare it selfe in the issue of these; to wit, that Atheisme, Idolatry, Heresie, Hy∣pocrisie, &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 tain∣ted 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 parti∣cular passages of the rule of life, or partiall oppositi∣on to our naturall notion of God or his attributes, and these sway onely vnto hypocrisie, heresie, or trans∣figuration of the divine will, or word, into the simili∣tude of our corrupt imaginations. Other lusts of the flesh there be, either for qualitie, multitude, strength, or abundance, so mainly opposite to the most essen∣tiall and generall notions of the Godhead, that some∣times, by being directly crossed, other whiles by be∣ing 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 alli∣ed, as the conceipts which their mention or nomina∣tion 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 in∣terview

of good and evill, seemes to suffer torture be∣tweene the contrarietie of his vnsetled conceipts con∣cerning 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 con∣templation, 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 occa∣sioned them we shall haue fitter occasion to speake hereafter. Both of them suppose a true notion of divine goodnesse indefinitely considered, wherevnto a con∣ceipt or apprehension of divine providence, in most Heathen, was subordinate. Many great and famous Philosophers there be (sayth Tully) which ascribe the go∣vernment 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 pro∣vidence. For corne and other increase of the earth, varie∣tie 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 good∣nesse to mankinde. From the perpetuitie of such visi∣ble 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, experi∣ence of vncouth goodnesse, brings forth an expresse

conceipt of a Godhead, and causeth the often men∣tioned ingraffed notion to bud or flourish; these Hea∣then had openly testified by their forwardnesse to sa∣crifice vnto these messengers of our Lord and Savi∣our, as vnto great Gods, because strange Authors or ra∣ther instruments of vnexpected good to one of their neighbours. This confused branch of pietie though misgrowne and set awry, was notwithstanding flexi∣ble and pliant to these poynts of life proposed by the Apostle; a 1.10 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 him∣selfe 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 Hea∣thens Christen their great God Iupiter with a Name importing his procurement of this effect: the Greekes calling him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Pluvius. So effectu∣all a witnesse of the Godhead is the accomplishment of any much desired good, that such, as doubt whe∣ther the good we enioy on earth be derived from hea∣ven, 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 apprehen∣sion

of the other. Two conditions of life there be a∣like 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 compe∣tency 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 * 1.11 Tacitus mentioned in his descrip∣tion 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 Reli∣gion 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, be∣cause 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 cal∣ling. 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 bles∣sings, 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 al∣wayes 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 im∣mediate causes, then if they enioyed permanent du∣ration. A * 1.12 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 im∣patience: From former experience he is better ena∣bled 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 vacui∣tie, 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* 1.13: Yet neither can mediocritie of fortunes with∣out 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 de∣sires of others prosperitie (especially the flourishing estate of the Weale publike, wherein we liue a poore contented private life) may be too stiffe and peremp∣tory. Now such is the blindnesse of our corrupted na∣ture, 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 di∣vine 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,* 1.14 eadem{que} 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 man∣kinde, 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 victo∣rious Scipioes oppressed in Spaine by the perfidious Car∣thaginians? 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 Tul∣lies vntimely death,) ingenuously acknowledgeth the like distrust of divine providence in himselfe, as Tully had vented vnder the person of Cotta: * 1.15Dum 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 (wor∣thie 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 devo∣ted instruments of tyrannicall lust, were graced with Princely Monuments. The very sight of these, did by a kinde of Antiperistasis revive and sublimate the for∣mer offences taken against their gods, for the indigni∣ties 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 ano∣ther branch of the generall notion ingraft by nature in the hearts of Heathen. And if he did not shew him∣selfe an awful judge and avenger of prodigious cruel∣ties, 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, * 1.16 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:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &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 mode∣rate, yet such as argues his faith to haue beene assaul∣ted,

though not quaild with like distrust; a 1.18 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 1.19 O Lord God, to whom vengeance belongeth, O God to whom vengeance belongeth shew thy selfe. Pettish de∣sires of private hopes contrived with greatest policie, and sollicited with all possible care and industry, fi∣nally crost, brought many Heathens (as yet they doe sundry Christians) vnto a point of Atheisme some∣what 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 inter∣position often caused all former apprehensions of the divine providence or goodnesse, to vanish, as vneven∣nesse 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 ob∣served)

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 sud∣den 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 prin∣cipall 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 set∣tle men, otherwise by nature, and education not ir∣religious, 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 apti∣tude notwithstanding vnto such motion is no way greater in the last course, then in the first. Farre other∣wise it is with man, who as he hath naturall appre∣hensions of goodnesse, so hath he inclinations vnto e∣vill no lesse imbred, or naturall; the strength of whose bent to burst out into all vngodlinesse is alwayes in∣creased by their actuall motions, vnlesse reason exer∣cise 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 frequen∣cie of their outrage, may come to be no lesse stiffe than they are violent. The manner how these fits of passi∣on grow into such grievous rooted diseases, is, as if we

should imagine a stone by often mooving downe∣wards, every time to retaine some one, or few, vntill it had at length incorporated all those degrees of gravi∣tation, 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 counter∣poise as heavie, and massie a body, as the fall of it from an high tower (supposing it had fallen into the oppo∣site scale) could haue stirred or elevated. Of all passi∣ons, 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 grie∣vances, 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, at{que} 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 bree∣ding 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 incogi∣tancie of divine powers (which is the first and lowest branch of Atheisme) vsually springs.

1. THE Pharisee, though for his conversati∣on 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 outragious∣nesse of passion. The sight of our Saviours miracles, and experience of his good life, would (I am perswa∣ded) sooner haue wonne the most Idolatrous, or boi∣sterous of his forefathers; than him or his sober asso∣ciates vnto true beliefe. From consideration of this his temper, besides other inducements, I haue else∣where 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 Mathe∣maticians dialect) described a greater circle by it ac∣tuall motions. Hence were they more easily drawne by the peculiar inticements of those times to greater outrages, than men of their ranke commonly by or∣dinary temptations now are. Howbeit for the same

reason they were more quickly reclaimed by such corrections, as moue not our mindes once set a∣misse.

2. And this in part may be the reason why Atheis∣me was not so habituated, nor the deniall, or doubt of divine providence so stiffe in them, as in the irreli∣gious of our dayes. Consonant hereto are the causes before assigned of posterities mistrusting the reports of antiquitie; vnto which we may adde this observa∣tion, 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 signifi∣cations 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 curio∣sitie 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 experimen∣tall 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 accu∣stometh 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 Psal∣mist, that goe downe to the Sea in ships;* 1.20 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 experi∣ments in that Psalme aboue others, reiterates his pa∣theticall invitations to ioy and sacred thankesgiving. Oh that men would prayse the Lord for his goodnesse:* 1.21 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 devoti∣on, and the issue; because not related by any Heathe∣nish writers; Xenophons observation shall iustifie mine, he thought it no disparagement to the valour, but ra∣ther an argument of that noble Generals wisedome, whom he had chosen as a reall patterne for posterities imitation, that he had fruitfully improved those ex∣periments of religious navigators favour with God, and good successe vnto the discipline of Warre. Cyrus (saith this a 1.22 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 impie∣tie b 1.23. 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 mer∣cie 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 ra∣their prooues their demerits had made them vncapa∣ble

of that favour which others found, then any way disproueth the former conclusion, that these were fa∣voured by divine providence. Nor can the miscarri∣age of ten thousands preiudice the truth of ones con∣fession, 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 ap∣point 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;* 1.24 God then supplied the defect of artificiall cunning in every kinde by such eminent and outstretched bran∣ches of his providence, as we see yet over shadow chil∣dren 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 iudge∣ment and experimentall inventions, the Lord did al∣ter those legible and conspicuous characters of the common booke of nature fitted for the vse of chil∣dren, 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 wise∣dome, than in former ages had beene manifested; so doth it requite more mature, more diligent, and ob∣servant 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 hea∣then; 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 them∣selues 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 cha∣racters 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 necessa∣ry for every man to make himselfe by, or in one kinde or other to outstrip his neighbour: the second, an in∣temperate affectation of perfection in arts or scien∣ces, vnto which once invented or inlarged men attri∣bute

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 acknow∣ledged the first principles of those arts (in whose pro∣pagation posterity gloried, as if themselues had beene petty gods) to haue proceeded from the divine pow∣ers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fortune befriendeth Art, was but the solecisme of degenerate ages; such rules as the aunci∣ents 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 sacri∣ficed, not to their owne wits, but to the vnknowne suggestors of these inventions, which in the first tea∣chers of arts or experiments were indeed true revela∣tions; what latter ages called fortune or blind chance, primary antiquitie instiled God; and ages much de∣clining 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 de∣fectiue than contradictory, and resembles that defect or want which in Arts we terme Ignorantiam purae ne∣gationis; as the other positiue contradicting, or ma∣lignant Atheisme, doth, Ignorantiam pravae dispositio∣nis. 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 graf∣fed

by nature in their hearts (whose growth the cares of life doe quickly choake) but is acqui'rd by cu∣stome, vnwitting assent, or consonancy to others as∣severations with whom they converse. This customa∣ry 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 vr∣ges 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 perswa∣sions 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 vnwilling∣nesse to be accounted what indeed they are, meere A∣theists, a title displeasing to such as liue amongst pro∣fessed Christians. To charge a man, though on a sud∣daine with matters distastfull, will extort•• perempto∣ry deniall of that whereto he had formerly beene al∣together 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 tre∣cherous 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 impea∣ched 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 parti∣cular imputations) a lesser matter than losse of good fellowship would make him willing to let all contro∣versie fall, or put it off with a iest. Should we thus re∣solutely charge the most groveling minded earth-worme this day breathing, with open shame for never look∣ing vp to heaven, for living without a God in this pre∣sent world; we might perhaps provoke him to pol∣lute his first positiue and serious thoughts of his crea∣tor 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 cun∣ning than can be matched with any skill of man can the old serpent insinuate himselfe into our most se∣cret 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 con∣fesse 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 argu∣ment,

or casuall occurrents of some strange mishaps befalling others by meanes more than humane, may often rowse some actuall and expresse acknowledge∣ment 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 dispel∣led 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 immor∣talitie, 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 wise∣dome 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 co∣vered it selfe with protestations of Christianitie, re∣nouncing nature with the tongue, as it doth the Dei∣tie in the heart. Iuvenall condemnes a generation of Naturalists in his time as more Atheisticall and periu∣rous than Rome formerly had knowne:

* 1.25Sunt qui in fortunae iam casibus omnia ponunt, Et mundum nullo credunt rectore moveri; Naturâ volvente vices & lucis & anni, At{que} ideo intrepidi quaecun{que} 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 cor∣respondency 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 be∣long, 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 de∣stitute of the Sunne, seldome partaker of any twi∣light. 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 be∣hoouefull to Satans purpose: a great part of whose chiefe cunning is to suite his temptations to mens se∣verall dispositions Now some men there be of hea∣vier mettall, who as they haue mindes perpetually touched with hopes of gaine; so their gaine is not got∣ten by gluts or heapes, but receiues a slow and con∣stant increase by continuall cares and paines. These

if he can but bring to this kind of incogitant Atheis∣me, 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 v∣sually 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 ta∣ken. 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 o∣ther 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 impos∣sible to be effected by men that haue beene long fet∣tered in some linke of sociall lust or other filthinesse; by men whose mindes haue beene perpetually en∣wrapt in the curiosities of their proud imaginations. Those are the two speciall snares whereby Gods ene∣my detaines stirring spirits in the dregs of contradic∣ting 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: with∣out 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 kind∣ly and gently as it shall never bewray any danger, vn∣till 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 ne∣ver alters much from it selfe, is most obnoxious to finall miscarriage; because seldome so fiercely as∣saulted by the enemy as to occasion any extraordi∣nary terror of conscience. And it is the lesse assaul∣ted, 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 * 1.26 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 re∣iected by deserved fame, and men of no deserts alwayes seeke to vnder∣prop 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 educa∣tion; many, by the subiect of their thoughts, or wor∣thinesse 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 de∣sire 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 e∣stablishing their soveraigntie, was, to extend the limits of their wonted authoritie by reducing all or most ef∣fects to their principles; as great Lawyers striue to bring most causes to those Courts, wherin their prac∣tise 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 im∣pression from those obiects with which it is most fa∣miliar; and to iudge of others by their correspon∣dency 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 inordi∣nate or vnwildy appetites would direct all. And our generall facility to beleeue with speed what we much affect or strongly desire, brings forth peculiar prones∣ses in the professors of severall arts to frame vniversall rules (whether negatiue or affirmatiue) from bro∣ken and imperfect inductions. Now the power and wisedome of God being especially manifested in the workes of creation, in the disposition of things crea∣ted, 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 coun∣ter sorts to oppugne our beliefe or acknowledgement of the divine providence, in the three subiects men∣tioned. 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 con∣cludes the course of things naturall which we daily see to haue beene the same from everlasting; that ge∣neration 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 ex∣tend their dominion ouer humane actions or consul∣tations; as if all matters of state or private life were by their conventicles or coniunctions authentickly pre∣determin'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 pro∣vidence 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 partici∣pates with the two former. For such events as mani∣fest the power of God, the politicke Atheist vsually ascribes to fortune, fate, or nature: such as rightly ob∣served 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 pecu∣liar faculty whereto they were aboue others engaged, became most fooles of all by curious prying into o∣thers folly. By no other meanes were Protagoras, Dia∣goras (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 multi∣tude of errors concerning the Gods or vanitie of hea∣then 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 specula∣tor) 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 Ie∣suiticall disputes, all addressed to evince this vniver∣sall negatiue [there can be no certaintie of private perswa∣sions about the truth or true sense of Scriptures] by repre∣senting the varietie of auncient heresies or differences amongst moderne professors. The Iesuites propensi∣on 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 Religi∣on to be vaine. But the manifestation of the sonne of God and daily increase of true Religion, quickly re∣vived the dead notion of divine powers in these Hea∣thens, 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 inducti∣ons of Antiquaries or Philosophers to worke a preiu∣dice, or disesteeme of Christian faith. The Christians, sayth a 1.27 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 Galile∣ans.

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 irreligi∣ous induction against the sonne of God is to the o∣thers Atheisticall collections for infringing the omni∣potencie 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 Sephar∣uaim, Henah and Iuah? haue they delivered Samaria out of my hand? Who are they among all the gods of the Coun∣tries 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 schis∣matickes, 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 where∣on 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, say∣ing;* 1.28 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 come∣dy had abused the notion of Gods providence in dispo∣sing 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 re∣gistred 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:

* 1.29 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 In∣fidelitie 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 re∣ports of true miracles: and in these latter hath wrought many otherwise famous for no good quali∣ties, to counterfeit possessions by vncleane spirits, that men out of their observation of such gulleries, or di∣staste of those impostors persons, might begin to sus∣pect the Evangelicall story of imposture. To some de∣gree or other of like impious resolutions, doth the na∣turall 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 propen∣sion to over-reach our selues in gathering the product of delightfull inductions, and of this iealousie, lest o∣thers 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 ma∣ny in heate of emulation and opposition, to be but fancies. As what man almost is there that hath over∣topped others by height of place, which will acknow∣ledge 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 pat∣ternes set by others, first emboldened him to adven∣ture vpon like courses. Thus finally from experience of their own, and inspection of others liberty in mat∣ters 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 ioy∣ned 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 exas∣perate 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 E∣picurus 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 hu∣mane 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 vnsin∣cere are so backward to beleeue any better things by others then they know by themselues, or their con∣sorts, 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 foo∣lishnesse 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 po∣lypragmaticall 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 Da∣vids 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 cove∣tous 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 vp∣on his servants, rather than their substance should be diminished by paying them tribute; or their reputa∣tion or worth disparaged by suffring others to tender them such respect as is due to Gods faithfull messen∣gers. 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 con∣taind 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 hel∣lish slip must be fed with. Nor doe Satan and his An∣gels deny there is a God, whose power they often ex∣perience 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 advan∣tage as they doe, without any such necessitie as they haue, or finally to cast such suspitious aspersions vp∣on his lawes and promises, as their incarnate instru∣ments 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 * 1.30 Philosopher ob∣serues, drawes vs to a blindfold choise of particulars, whose vniversals we condemne and reiect; but intem∣perance 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 in∣temperance but that folly of heart which so disorde∣reth 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 Christi∣ans 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 * 1.31 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 of∣fend him as that which comes out of the heart, as a∣dulterous 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 him∣selfe,* 1.32 I am the Lord thy God which brought thee out of the land of Egypt might be imprinted in the Israelites sen∣ses, they are commanded not to come at their wines, when they came to heare it. And there must be a se∣peration for a time betweene them whom God hath ioyned and made one body, that they may by ferven∣cy of abstinent prayers, be vnited to him in spirit.* 1.33 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 matri∣moniall 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.* 1.34 Not in the lust of concupis∣cence 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 per∣chance a matter impossible to the great tempter him∣selfe. 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 per∣swading them there is no true God, that will vndoub∣tedly call them vnto judgement for giuing the raines to headstrong lust. Hardly can Atheisme be so abso∣lute in any, as vtterly to free them from all contradic∣tion 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 ex∣tremitie 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 judg∣ment, below this pitch. As men of highest place or hautiest spirits, so desires of greatest strength are al∣wayes most impatient of crosse or opposition. Against them, conscience cannot mutter, but shall be as quick∣ly put to silence, as a precise Preacher that will take vpon him to reforme the disorders of a dissolute Court* 1.35. For whiles the delight or solace which men take in sensuall pleasures exceeds (without compari∣son) 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 posses∣sed with eager desires there might be no King in Israel, but that every man without any feare of after recko∣nings 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 sen∣suall 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 expe∣rience 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 mis∣chiefe 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* 1.36.

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 * 1.37 Macrobius,) but a wicked generation of men which denied the gods, who for this rea∣son were thought to haue attempted their deposition from their heauenly thrones. He was not pacified (sayth a bet∣ter 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;* 1.38 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 greedi∣nesse of the belly, nor lust of the flesh hold me, and giue not me thy servant over to an impudent or gyantly minde* 1.39. 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 pro∣tector of the helplesse stranger; He answered him in this or like language.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 sove∣raigne, 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 A∣narchie 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 destruc∣tion.

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* 1.41. And of the two Priests or grand sacrificers to this domesticke Idoll; the dry Glutton (me thinkes) resembles the Land-serpent, as his bro∣ther 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 so∣cietie. 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 min∣ded 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 ma∣lignancy of this Atheisme which ariseth from com∣bination 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 affec∣ted, shall be deified with rites and titles due to God a∣lone, as it were in factious opposition to the holy spi∣rit. The same vnwildy or vast desires of sensuall plea∣sures or contentments, which disenables men to di∣stinguish 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 pre∣posterous 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, whatso∣ever 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 experi∣enced, that stubborne desires of lucre, honour, lust, or revenge, draw men destitute of other meanes for ac∣complishing 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.* 1.42

nor doth the language of that other, ought vary from the common practise of forlorne hopes, suggested by vast desires:

—Vos mihi manes* 1.43 Este boni, quoniam superis aversa voluntas.

If these and the like prayers or wishes of heathen sup∣plicants 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 god∣ly prayer, so the event ensuing giue present content or satisfaction to their desires. Yet many Atheists (as * 1.44 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 evi∣dent experience of magicke feates, farre surpassing the power of man, or creatures visible.

6. It seemes to me an obiect worthy deeper specu∣lation 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 Crea∣tor; yet can they not vtterly evacuate nature of their remainder. Either in their speeches, actions, or resolu∣tions, they still bewray some corrupt reliques of cele∣stiall 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 ran∣cor more than naturally irreligious, such as the Psal∣mist

calls the poyson of Aspes. In all the contentious quarrels vsually pickt by dissolute and godlesse per∣sons against men of religious and vnspotted life, there appeares a root of bitternesse supernaturall or diabo∣licall. 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; al∣beit in other cases nothing to them is sacred, or wor∣thy of religious esteeme. The threates likewise of re∣venge 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 commit∣ted 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 pro∣genie 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.* 1.45

What Kite is there so much addicted to solitude in soa∣ring 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 obser∣vances which he exacts of his inferiors are many times such, as naturall reason not infatuated may easily dis∣cover to belong vnto a greater power than he is capa∣ble of, whose authoritie he abuseth as vngracious ser∣vants doe their gracious Lords and Masters.

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 * 1.46. 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 * 1.47 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 * 1.48Phi∣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,* 1.49 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* 1.50. 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:

* 1.51Ergo 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.

* 1.52Principio 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,* 1.53 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 * 1.54 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 1.55The 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* 1.56. 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* 1.57. 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* 1.58.

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. * 1.59 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 1.60 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, * 1.61 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.* 1.62 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.* 1.63 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 * 1.64 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.

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 ap∣prehension of the Deitie be cleare and evident: the habit of supernaturall assent vnto the first Article of this Creed, may seeme either alto∣gether 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 evi∣dence of motiues necessitating his will to this assent,) either doubt, or deeme it a truth very obscure and vnevi∣dent, 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 superna∣turall assent is not necessary to ascertaine vs that the mat∣ters 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 ex∣presse 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 con∣sonancy 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 be∣leeue, 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 in∣ternall 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 dif∣ficult) 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 a∣boue.

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 con∣ceiue amisse of the Deitie, and transforme the incor∣ruptible nature into the similitude of corruption. Yet further, admitting the naturall man might attaine vn∣to 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 necessa∣ry both for refashioning and reviving the decayed i∣mage of God in our soules. Or, to notifie the manner of our renovation by the manner of creation: the in∣graffed 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 instru∣ment) we are to worke, will better appeare from the consent of the Heathen: the originall of whose er∣rours or misconceipts about the essence, vnitie or na∣ture of the God-head, will direct vs for the right fashio∣ning 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 behooue∣full 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 dan∣ger; wherein finally to loose the way is vtterly to loose our selues.

Notes

• b 1.1

  Comment: in Gen 15. v. 6. Vide 2 Reg. 17.14.
• c 1.2

  Observatio∣num. lib. 3. cap. 1. The position prefixed by way of title to his Chapter is Recte dici ex Hebraismo, [credo in Mosem, & in resurrectio∣nem mortuo∣rum.]
• * 1.3

  Ribera in cap. 3. Ionae. numb. 29. Vide Coppen in Psal. 106. vers. 12.
• * 1.4

  Vt porrò firmissimum hoc afferri videtur, cur deos esse cre∣damus, quòd nulla gens tam fera, ne∣mo omnium tam sit im∣manis, cuius mentem non imbuerit deorum opinio. Multi de diis praua sentiunt (id enim vitioso mo∣re 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 1.5

  Act. 17.29
• * 1.6

  Affluebat intereā quo∣tidiè ex om∣nibus locis noua eius gentis, et co∣piosa multi∣tudo, vt inu∣fitatas no∣strorum ho∣minum bar∣bam gestan∣tium formas, cultum{que} viserent: fructus, pisces, aurum, panem, & alia alimenta, vndi{que} afferentes: ac simiaerum more vestigia ritus{que} Christianorum imitantes: quoties hi genua flexerant, flectebant & illi: Christiani reuerenter oculos in Coelum sustulerant, Indi pariter & ipsi tollebant. De∣ni{que} 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.
• * 1.7

  Of Iusti∣fying faith.
• * 1.8

  Vide Coppen in Psal. 10. v. 11. Col. 165.
• * 1.9

  Iustifying faith Secti∣on 1. cap. 11.
• a 1.10

  Acts 14. v. 15, 16, 17.
• * 1.11

  Fenni•• mi∣ra feritas, foeda pauper∣tas, non ar∣ma, non equi, non penates: victui her∣ba, vestitui pelles, cubile humus. Sola in sagittis spes, quas inopiâ ferri ossibus aspe∣rant. Idem{que} venatus vi∣ros pariter ac foeminas al••t. Passim enim comi∣tantur par∣tem{que} praedae petunt. Nec aliudinfan∣tibus ferarū, imbrium{que} suffugium, quam vt in aliquo ramorum nexu contegantur. Hus redeunt iuuenes, hoc senum receptacu∣lum. Id beatius arbitrantur, quam ingemere agris, illaborare domibus, suas alienas{que} for∣tuu••s spe metu{que} versare. Securi adversus homines, securi adversus deos, rem difficilli∣man assecuti sunt, vt illis ne voto quidem opus fit. Tacit. lib. de moribus Ger∣man.
• * 1.12

  Ista vices magis in no∣bis excitant sensum divi∣na bonitatis, quā cōti•••••••• tenor falici∣tatis, quo nos in••briat: tum enim bo∣na cognosci∣mus postquā amisimus. Praesentium oritur tadiū, absentiū ex∣citatur desi∣derium. Cop∣pen. in Psal. 136 vers. 23, 24.
• * 1.13

  Prov. 30. ver. 8, 9.
• * 1.14

  Lucanus.
• * 1.15

  Ovid.
• * 1.16

  Mentimur regnare Io∣rem Lucan.
• * 1.17

  Eurip: Cy∣clops.
• a 1.18

  Psal. 44. v. 22 &c.
• b 1.19

  Psal. 94. v. 1.
• * 1.20

  Psal. 107.23, 24. &c.
• * 1.21

  Ver. 31, 32.
• a 1.22

  So vnder correction I haue good reason to e∣steeme him, albeit Tullie as meere a child in Ea∣sterne anti∣quities as mature in Romane Oratory, otherwise censure him.
• b 1.23

  Cyrus ipse religiosam suorum pie∣tatem sibi quo{que} vtilem ducehat esse, quum ratio∣nemeandem sequeretur, quam illi, qui certo iu∣dicio cum re∣ligiosis potius, quā cum ijs, qui designas∣se aliquid impiè viden∣tur, nauiga∣re maluns. Zenoph. de Instit. Cyri. hist. lib 8.
• * 1.24

  Vide Coppen in Psal. 10. v. 14. col. 169.
• * 1.25

  Iuvenal. Satyr. 13.
• * 1.26

  Hostis no∣ster quanto magis nos si∣bi rebellare conspicit, tan∣to amplius expugnare contendit; eos enim pul∣sare negligit, quos quieto iure se possi∣dere sentit. Gregor. Ho∣mil.
• a 1.27

  Post haec Celsus opina∣tur nos qui comprehensū damnatum{que} supplicio coli∣mus, idem facere quod Getes qui Zamoluim venerantur, & Cilieas qui Mopsum, & Arcana∣nas qui Am∣philochum, et Thebanos qui Amphiae∣ram & Le∣badienses qui Trophonium: quos omnes inunerito no∣biscum con∣ferri decla∣rabiums &c. Origen. con∣tra Celsum. lib. 3.
• * 1.28

  2 King. 19.10, 11, 12.
• * 1.29

  Plautus in Casina. Act. 2. scen. 5.
• * 1.30

  Aristotle in Ethi••.
• * 1.31

  Basil.
• * 1.32

  Exod. 19.15.
• * 1.33

  1 Cor. 7.5.
• * 1.34

  1 Thes. 4.2, 3, 4.
• * 1.35

  Dubium nō est quia tan∣to quis{que} mi∣nus dolet, quod desint aterna; quanto ma∣gis gaudet quou adsint temporalia. Greg. in cap. 31. Iob. cap. 2.
• * 1.36

  Ephes. 4.18, 19.
• * 1.37

  Lib. 1. Sa∣turnae. cap. 20.
• * 1.38

  Ecclus, 16.••.
• * 1.39

  Eccl••s 23. v. 4, 5, 6.
• * 1.40

  Hom. O∣diss. lib. 9. pag. 261, 262.
• * 1.41

  Phil. 3.19.
• * 1.42

  Ʋirgil.
• * 1.43

  Idem.
• * 1.44

  Vasquez in primampar∣tem, quest. 2. artic. 3. disp. 20. cap. 4. num. 10.
• * 1.45

  Quis milvus quātumlibet solitariùs ra∣pinis non cir∣cumuolat: non coniugiū c••∣pulat, ••idum congerit, ••ua confouet, pul∣los alit, & quasi cū sua matre fami∣liâs societatē domesticam, quanta po∣test pace con∣servat, &c. Aug. de Ci∣vit. Dei. lib. 19. cap 12. Omnis homo etiam belli∣gerando pa∣••em requirit, nemo autem bellum paci∣ficando. Nam etilli qui pa∣cem in qua sunt pertur∣bare volunt: non pacem o∣derunt, sed cam pro ar∣bitrio suo cupiunt com∣mutari. Non ergo vt sit pax uolunt, sed vt casit, quam ••olūt. Aug. ibidem.
• * 1.46

  Iustifying faith. Secti∣on the last.
• * 1.47

  H••artes in his tryall of Wits.
• * 1.48

  Aristotle in his Pro∣blemes.
• * 1.49

  2 Chron. cap. 6. vers. 37, 38.
• * 1.50

  Gyraldus Syntag. 17.
• * 1.51

  Virg. Ae∣ueid. lib. 3.
• * 1.52

  Virg. Ae∣neid. lib. 4.
• * 1.53

  Vide Euri∣pid. Cy∣clops.
• * 1.54

  See the 5. Section of this Booke, the last Chapter.
• a 1.55

  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.
• * 1.56

  Iob. 36. ver 7. &c.
• * 1.57

  Isaiah 9. v. 13, 14.
• * 1.58

  Isaiah 22. v. 12, 13, 14.
• * 1.59

  Psal. 30. ver. 6, 7, 8.
• a 1.60

  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.
• * 1.61

  Baruc. cap. 3. vers. 1.
• * 1.62

  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.
• * 1.63

  Tertullia∣nus Apolog. adversus Gentes. cap. ••7.
• * 1.64

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