Popular errors, in generall poynts concerning the knowledge of religion having relation to their causes, and reduced into divers observations / by Jean D'Espaigne.

The first Section. (Book 1)

CHAPTER I. The first Errour which arose amongst Christians.

THe report which was spread a∣mong the Disciples of the Lord, a few dayes before his Ascension, that St. John the Evangelist should not die, was the first Errour that sprang up amongst the Chri∣stians. This opinion contradicted not any article of the Faith: and neverthelesse the Spirit of truth would have the censure thereof to remaine till the end of dayes, as a Pillar of Salt to season our conceptions. Each Errour in things indifferent, is un∣worthy

of a Christian. Time hath refuted many, if antiquity should again arise she would be ashamed to have marked with Heresie, those who believed the An∣tipodes, and the Scholasticks who tooke Zona torrida for the flaming sword which made the earthly Paradice unaccessible, they would find at this day these imagina∣tions were more specious then veritable.

But I will lay aside all matters of this quality, we contest not here the common opinion which marks the nativity of our Saviour to be in the season of the winter Solstice, nor the oracles attributed to the Sybills, which if we must believe all that they say, have spoken of Jesus Christ more clearely upon the Tripos of Idols then the true Prophets upon the seat of Truth. Nor the histories which contain so many particularities of Simon Magus which are for the most part fables. Nor the interpretation which takes the foure living creatures described in Daniel for the foure Evangelists. Nor the forme which they attribute to the crosse, which

many say to have been of another fashion then they represent at this day. Nor the belief that Adam & the men of the anci∣ent world were of giant-like stature, these are problems we ••ouch not, much lesse will I speak of opinions of which you may put amongst the dorages of old womens tales, or that the Hebrew or any other tongue be naturall, or that there hath been men ingeudeed by devills, or whether witches can transform themselves into wolves or a∣ny other species. There is none but sim∣ple Idiots who believe Luciser to be the name of the devill. And many say the tree of the crosse without thinking on the superstition, which hath produced this fa∣shion of speech, imagining that the cros•• on which our Saviour suffer'd was made o•• the wood of the tree of life. The opini∣ons which I undertake to refuse are of far greater consequence, they concern the true intelligence of Religion, in stead of which many embrace an ignorance reduced into art sustained by maximes, which under appearance of follid piety do infold di∣vers

capitall errors, transforming men into stones, making superfluous the greatest part of the Scripture, and instead of Che∣rubins engrave upon the walls the figure of many unclean creeping things; of these maximes some are avowed by an expresse profession, others tacitely authorized by the common practise, not onely a∣mong the dregs of the people, but yet a∣mongst many which are not separated frō ignorants, but by the wainscot of a pulpit.

CHAP. II. Of the efficacy and differencie of humours up∣on the intelligency of Religion and of the strange opinions they produce.

I Hold there are very few men alto∣gether exempt from popular errors; the spirits the most pure have still a touch in some point of this contagion. The reason is, that man naturally seeks to conceive the truth of things, the nearest to the form of his own inclination, as he that would turn the course of his boul, turns his head on that side, to this contributes edu∣cation,

old customs, and the multitude of voices, which stupifies the strongest brains. Now as the inclinations are different, the truth which is unick in it self appeares in divers forms, according to the quality of the spirits, which conceives it, like the Ae∣thiopians representing the uglinesse of the devill, have a custome contrary to other people, they paint him white; so after this manner the diversity of humours pro∣duces diversity of conceptions and diffe∣rence of opinions upon the same subject.

These humours some times carries away mens spirits to make them seek to be more perfect then God himself, some cannot perswade themselves that God is so severe as he saith himself to be, and being touch∣ed with an humour more pitifull, have found wherewithall to extinguish the e∣ternall fire, teaching that the damned, nay more, that the devills after some time of suffering, in the end shall be freed from their torments; this so favorable an opinion hath gotten them the title of mercifull Doctors, but there is others who being of

a more cholerick religion, would be more rigorous towards sinners then God him∣self. For if some man through humane frailty have faln under the burden of Per∣secution, and since raised from his fall, re∣quired the peace of the church, these would refuse it him, although he had sought it w^th tears of blood; as if they had had more interest in the offence, then God himself, or Jesus Christ who dyed for that sinner. Our Lord hath said, if you are persecuted in one place flie into another, some super∣abounding in zeal have judged the practice of this command to be unworthy a Chri∣stian generosity, nay more, a base coward∣linesse equivolent to a dissertion of the faith, one of the chief writers of the Pri∣mitive Church hath set out a Treatise ex∣presly in favour of this Paradox. The me∣lancholie humour so farre predominates in many, that their piety consists in sad∣nesse taking the wrinkles of the fore∣head for marks of Religion, and scarce will they believe him to be a good Chri∣stian that is not Hypocondriacall: Men

the most pious have alwayes been different in their fashion of life: some sociable and Politicke, others loving a retired life with fasting and austerity, to these two sorts of humours, which are the most generall (God himselfe by a wise indul∣gence) would deferre something, to the end, to draw all sorts of people to his Gos∣pell; making them see two different Mod∣dels, The one in John Baptist, a man of great abstinencie and austeritie, as well in life as in cloathing; the other in Jesus Christ, whose life was popular, and disdained not the table, nor conversation of the greatest sinners. But this could not universally please all men. The spotts which appeare in the writings of the clearest authors shew oft-times the humour in which they dipt their Pen, which you may perceive among many others in S. Jerome. Now these irregular impressions which nature formes in their spirits, goes not alwayes to so remarkable an excesse. But although a man be exempt from all grosse, and no∣table errors; neverthelesse those truths

which are lodged in his spirit have some taint of his owne humor; And there is ve∣ry few men but that give unto religion some face or colour, or some posture ac∣cording to their particular inclination. And if one might looke into their braines, you should see as many severall Ideas as you doe of faces.

CHAP. III. Naturall humours taken for Christian ver∣tues: and the particular spirit, for the Spirit of the holy Ghost: The divell falsly accused of all our evill thoughts: why it is hard for a man to know the time when he was regenerated, why certaine articles of our faith are more easie to our beliefe then others: why divine Revelations were communicated to men in their sleepe.

THese naturall qualities oft-times de∣ceive the clearest sights: the mode∣ration which you see in many, proceeds rather from the heavinesse of their flegme,

then from a vertuous habitude; many are ardent in religion, and believe they have the Zeale of God, who if entireing into themselves, would find that the fire which hears them, proceeds from a naturall choler, farre different from true zeale; many take the combat of the conscience, for that of the spirit against the flesh, and security for the Peace of conscience. Many also are religious through a fearfull humour, proceeding either from the weak∣nesse of the sex, or the imbecillity of a scrupulous spirit, in things the most indif∣ferent, making as much esteeme of an arti∣cle of Discipline, as of an article of Faith, and flying superstition, through a super∣stitious feare.

There are some found, that are so adi∣cted to meditation, that they almost fall into an extasie, so fervent and assiduall in prayers, that they disdaine to descend from the Mountaine with Moses, or from the third Heaven with S. Paul, for to return to converse with men: some assure them∣selves of their constancie in the faith, upon

a naturall generosity, the experience whereof discovers its weaknesse, making the most resolute co••••ages to abjure at the voyce of a Maid, and teacheth us that mar∣tyrdome is a thing that man cannot pro∣mise to God; In generall a Christian ought to keepe himselfe from being de∣ceived by these naturall qualities; like the Comets which have the forme and ap∣pearance of Starres, but yet are not fixed in the firmament.

There raignes two false opinions a∣mongst those which are ignorant, upon this subject; that all the ill thoughts and wicked and blasphemous imaginations which passe through their braines against their will, proceeds from another spirit then their own, and accuse the divell there∣of; which ought to be true in part, but I believe often-times they doe him wrong, for although there should have been no di∣vels, the spirit of man is sufficiently fruit∣full in monstrous absurdities for to pro∣duce such fancies, without the suggestion of evill angels; and 'tis not to be believed

that Satan hath leave to enter so freely in∣to all houses, or to enter into our Cham∣bers and Cabinets whensoever he pleases, much lesse into our thoughts.

There is another familiar errour be∣longing to many which take their incli∣nations, who have some morall goodnesse for an infallible marke of the Spirit of grace; of all those who have some light fee∣ling of religion there is not one but doth believe, that he is already regenerated. Al∣most all because they cannot remember the time in which they have perceived so notable a motion, they presuppose they have been regenerated in their infancie, not having any other memorie thereof. And indeed it is very difficult for a man to dis∣cerne the true moment of his conversion, in punctually noting the houre or the day. We perceive not how it is made in us in its first moment, nor haue we any hand there∣in, no more then in our naturall producti∣on: If a dead man should arise he could not tell how he recovered life. Nay more, this regeneration is not wrought by a vio∣lent

and remarkable motion, except in some one, as it was in Paul, as in those who in the same houre from tormentors became Martyrs, and as without doubt it comes to passe in some whom God regene∣rates at the brinke of the sepulchre. Ordi∣narily the Spirit of God leads men insen∣sibly to the first point of Sanctification, by many turnings and preceding dispositi∣ons, which in their beginnings are not to be perceived, but many make themselves believe they have been regenerated from their cradle, which are as yet far from the state of grace.

Nay, those, namely who have been a long time regenerated, and have gotten a sollid experience in spirituall things, find themselves oft-times deceived by their par∣ticular spirit, which counterfeits the voyce of the Spirit of God. These two spirits intermingle themselves in many actions. It was by the Spirit of God that Isaac blessed Jacob, but in this, that he believed that he blest Esau, and such was his intention, it was the errour of his par∣ticular

spirit. It was by the Spirit of God that certaine Prophets told Paul, that bonds did attend him at Jerusalem, but the counsell they gave him not to goe thither, was a motion of their owne particular spirit, proceeding from their humane af∣fection. All the dreames which came to the Prophets were not propheticall, they had markes by which they discerned the celestiall visions from naturall impressi∣ons, to which they were subject as well as other men; In the same manner as the di∣vine providence of God hath separated that which was writ by their particular motion, from that which was transmitted unto us by divine inspiration; The Spirit which dictated the letter of David, writ∣ten with the bloud of poore Uria, was quite contrary to that which indited the Psalmes. Nathan counselling the build∣ing of the Temple, seemed, speaking like a godly man, but the consequence shewes he spake not like a Prophet.

It is most true, that neither sagacity nor humane affections reduced into a just

temper are not incompatible with spiritu∣all wisdome, contrarily they serve for a helpe to our weaknesse: All the articles of our faith are equally true, but our beliefe embraces them not with equall facility. We have lesse trouble to believe a divine Essence, then a Trinity of Persons: the immortality of the soule, then the resur∣rection of the body; The reason is, that in the one we have nothing but a supernatu∣rall revelation for the ground of our be∣liefe; and in the other we are moreover sustained by humane reason, which strengthens this faith: So our obedience is more voluntary in things to which wee have, besides the commandement of God, some naturall or personall inclination, then in those which are repugnant to our affections: I doubt not but Abraham o∣beyed more joyfully, when it was bidden him not to lay his hand upon Isaac; then when he was commanded to slay him. But in this concurrence, namely of the Spirit of God with our spirits, wee must marke these two principalls, the one of which is

alwaies regular, and the other hath still some spice of obliquity.

A man addicted to his sence, and that adores his owne opinions will very hardly give place to the Spirit of God. Ordina∣rily Prophecies and Revelations came un∣to men then, when they were asleep; where God sent them those extasies, whilst they lasted they were as if deprived of all sence, which was because the soule is then dis-in∣tangled from many functions, and freed from an infinity of thoughts and of ob∣jects which possessed it waking; being then lesse glued to their naturall judge∣ment, and so more susceptible of the in∣fluencie of heaven, and more capable to receive the impression thereof.

CHAP. IIII. Concerning the Sences: and of the imagina∣tions: vulgar meditations: matters which seeme better in Painting, then in the words of the holy Scripture. Why the corporall figure of our Saviour is not delineated in the Gospell: Why the sight of the places (esteemed holy) takes away the admira∣tion thereof.

REligion contains divers matters which for a simple historicall knowledge are intelligible to the externall senses: The starre which appea∣red to the wise men: the manger at Beth∣lehem, the crown of Thornes, the punish∣ment of the Crosse, the Sepulchre of Christ, and his comming out thereof; the scarres of his Wounds, his Ascensi∣on to Heaven, are objects perceptible to the imagination: Nay, we cannot con∣ceive the truth of the naturall body of Christ, but under an imaginable and sen∣sible forme. But the internall forme of

all these theologicall truths which is as it were the soul of Religion, is not apprehen∣sible but to the intellect. The divinity re∣sident in Christ; the personall union of the two Natures, the merits of his Death, the efficacie of his Intercession, the inte∣rest of the justice of God in this satisfa∣ction; The eternall Election, the interiour Vocation, Justification, the essence of the Faith, the regeneration, are matters pure∣ly intellectuall. In every narration, prin∣cipally in each article of faith which lies in the Historie, there is ever two things re∣quisite to the intelligence thereof; 1. The action with its circumstances; Secondly, the causes and the consequences thereof. Now the first point is better studied, and more sought into by the common people, as being more delectable to the imagina∣tion, and far easier to bee conceived then the other, which touches not the senses, and requires a more spirituall, and more laborious exercise of the understanding; from whence it comes to passe, that the science, the conception, the proofes and

meditations of the vulgar are more ima∣ginative then intellectuall. A Deaths head, the spectacle of a carkasse, or of a dying man will represent our humane fra∣gility more lively then can doe all the sentences of the Bible. But the supernatu∣rall causes of this corruption, and the con∣sequences thereof from whence results the true intelligence of our mortality, they are not read in such characters: A picture may give knowledge of an action, but the reasons and the motives in which lyes the importance of the story askes another Pen∣sill. A Crucifix tells us not why Jesus Christ died. Never man was yet conver∣ted by the sight of a picture. If that were, Painters and Sculptors would be the grea∣test Theologians. After the same manner the sufferings of Christ reduced into a Tragedy, and elevated by the highest co∣lours of Eloquence, what teares soever it may draw from the auditors, will never suffice for a saving knowledge.

If the true pourtraict of Jesus Christ re∣presenting his naturall face, were to be

found in the world, I would never blame the curiosity of those who would seek the possession, and who (all superstition set apart) would preserve it as one of the most precious jewels that the eye of man can behold. Many have thought, that they have the originall, in an Epistle of Len∣tulus to the Senate of Rome, of which I will say no more, but that it is no Roman stile; Some others have drawne the Copy from the Monument of a fabulous history which speaks of a Statue erected in me∣mory of our Saviour.

Howsoever it comes to passe, it is a strange thing that the Scripture which paints forth the stature of Saul, the haire of Absalom, the colour and visage of Da∣vid, expresses not any figure of our Savi∣our. We find not therein the least Idea, nor any lineament, neither of his face, co∣lour, aspect, stature, or yet of his voyce. But that by which he was discernable from other men, consisted not in his visible forme, or in any extraordinary difference of Lineaments, otherwise Judas had not

needed a signe to make him to be known; so that the representation of him at this day to the eye of flesh, would make him contemptible to him that would not con∣ceive a divine Majesty under a common and indifferent appearance. Or it would be a Patron of Idolatry, which would not faile to multiply under so favourable a pretext. Our humane vanity would have added there to some frivolous and imperti∣nent speculations of Phisiognomie. Or superstition would cast its sight upon each man who should have some seeming re∣semblance of such a Picture. Or certainly the greatest part of Christians in stead of knowing Christ in spirit, and adoring him spiritually, would alwayes have his ima∣gination tied to the corporall object, and his spirit disturbed with the fancy thereof.

Of thousands of men who returne from Jerusalem, or from mount Sina, or from the river of Jordan, and many other famous places mentioned in the Scripture, scarce can you find one which brings back the ad∣miration, which he had conceived before

he had seen them. The spirit of man hath alwayes a more reverent opinion of things which are ancient, then of Moderne: of those which are farthest off, then of those which are neare. The objects, the most excellent and sacred become contemptible by the facility and proximity of accesse: but those who goe out of a devout affecti∣on to visite Palestine or Arabia, carry with them for the most part exorbitant imagi∣nations which sometimes passe to an ex∣cesse impossible in nature, thinking to find the third heaven in a cave, not considering that the innobling of those places, pro∣ceeds not from any quality which renders them either more holy, or more full of ma∣jesty then the other parts of the earth, but from the sole reputation of the wonders past under that climate, so that the sight takes away the esteeme thereof, because it answers not to the imaginations with which they were preoccupied.

CHAP. V. Of the difference and capacity of spirits: Of the faculties of the soule: Of those who promise themselves to beleeve, so that they have proofe, and doe assure themselves they should have beleeved in Christ, if they had seene his Miracles; Of those who li∣mit God, according to their owne wisdome, or beleeve the truth, because it is confor∣mable to their owne opinion.

TO dispute whether there bee Spi∣rits more capable of Theologie then others, or whether the facul∣ties of the soule are prevalent in this stu∣die, are questions remore from our intenti∣on; without controversie the intellect is the true place of this science, although the vulgar imagine that there is more trouble to retaine a point of Religion, then to conceive it, and wish rather the gift of memorie, then that of the understanding.

The knowledge of salvation is an effect of grace only. A single, historicall, and spe∣culative

culative knowledge proceeds from a par∣ticular favour of God. But this grace de∣stroyes neither the naturall difference nor essence of spirits. God employes for our instruction, the objects, the sences, and the other faculties of the soule. Jesus Christ himselfe as hee was man became more knowing by experience; a man which hath the sence of hearing, from whence comes faith, hath a manifest advantage for the understanding of preaching, above that man whom God hath strucken with deaf∣nesse; so there is no doubt but a good na∣turall understanding (presupposing the light of grace) knowes better how to con∣ceive a matter of religion, and to weigh the importance thereof, and search into the causes, and to discover the consequen∣ces, then a spirit naturally stupid, and blockish; the greatest braines are ordina∣rily more slow to believe, then those which have but mean ones, as the highest Planets have the slowest motions, but their beliefe is more sollid, when once they have known the truth; For God employes the same

faculties for to produce an effect for which they had nothing but a naturall repugnan∣cie: so that the most violent persecutors become oft-times the greatest zelots of the faith: whether the faculty of those who believe more promptly be more wor∣thy of praise, it's a point we will not as yet touch. The vulgar presuppose that the Science of religion requires nothing but a single apprehension or reception of truths presupposed without any mixtion of the discursive faculty, and without any act of the judgement: many make scru∣ple of reasoning upon the doctrines o•• faith, because that reason is nothing but a naturall faculty. But this maxime in the sence they give unto it is in effect contrary to all reason: by the same consequence they ought not to bring to Church, nei∣ther their eares nor common sence for to discerne the voyce and accents of the Word which is preached unto them, no•• their memorie to retaine the impression for these faculties, as well as reason ar•• purely naturall. I will leave what is to be

spoken upon this subject to come to some remarkes. Scarce can a man bee found doubting of some point of religion, but he promiseth himselfe firmly to beleeve the truth, so that hee may see manifest and concluding proofe, there is nothing so common as this voyce. If I see the proofe, I will believe it: But they promise that which is not in their power: for every historicall faith it selfe is a gift of God: and saving faith proceeds from a particular favour of heaven. In the meane time they attribute unto themselves the power, thin∣king that the matters of the faith may as easily be insinuated into our beliefe as philosophical propositions, which have no need but of a moral perswasions, or of the e∣vidence of the senses for to introduce them into our spirit: Whereas theologicall truths, the most cleare and palpable, are al∣waies obscure unto us without a particu∣lar illumination.

With a like vanity many assure them∣selves, that if they had seene the miracles that God wrought in Egypt, or that Jesus

Christ did in Judea, they would not have failed to believe in him. They wonder at the stupidity of the Jewes, and thinke that if such wonders had been presented to their eyes they should have been far from being incredulous: But certainly if a man should see all the rivers converted into blood, the Seas cleave in sunder, the Heaven open his gates, the Mountaines to remove them∣selves, the Sun stand still, the Dead to come forth of their graves, the Rocks to melt into water, when he himselfe should have been in Heaven, or should have re∣turned from Hell, he would not have re∣turned better if God gave him not ano∣ther understanding capable of this faith.

Now the Idolatrie which formes God after the resemblance of man, consists not alwayes in Statues or materiall pictures, neither in the grosse conception of Ideots who never thinke of God, but in imagin∣ing some figure apprehensible to the sence, and place in Heaven a fantasme for the object of their contemplation. But there is one far more subtill, which indeed con∣siders

God as a Spirit, but bounds him by the law of Nature, or restraines him to the same lawes which serve for bounds to the humane spirit, or confines his wis∣dome to the maximes of morall and in∣tellectuall vertues.

Two things amongst all others, have seemed most absurd in the true religion, the one under the Ancient testament, to wit, the Circumcision, the other under the New, to wit, the Crosse of Christ, the one ordained for a Sacrament, the other for the foundation properly of the Alliance both of them shame∣full in themselves, ridiculous in the quality the Scripture gives them. For God would oblige the wisest to search their salvation by a way that should be scandalous to naturall prudence, to the end that their wisdome should not un∣dertake to controule his, which never∣thelesse happens without thinking there∣on to the most religious spirits. The anci∣ent Christians in their ordinary prayers demanded of God the retarding of the

last day. This request was founded upon the comming of Antichrist, which they knew ought to preceed that day, which would bring with it many calamities, which they sought to keep from them by their prasers upon this, that the Assemb∣ling of the Elect, and the calling of so many people, would require a long space of time, and upon other reasons which was knowne unto them, but they tooke not heed that the holy Ghost, whose fore∣sight surpasses that of man, commanded them to say, Come Lord Jesus, come.

For a close, we shall marke that in di∣vers matters of religion many submit their beliefe to the testimony of the Scripture, because that they find therein some rea∣son or circumstance, which seemes to a∣gree with their naturall judgement. They perswade themselves of the truth of an history, or the equity of a law, or the ex∣cellencie of a mystery, or the importance of a Sacrament, or the justice of a rigorous execution, for as much as they meet there∣in a certaine shadow, or an appearance

conformable to the thoughts which are the most prevalent in their spirits, the faith proceeding thereof is vaine: as wee shall declare hereafter in its proper place.

CHAP. VI. Some say Knowledge produceth Atheisme, all here saies have not proceeded from lear∣ned men. The abuses of humane learning in religion.

THe common people reproches A∣thiesme to the learned, and their scorning of all religion. An ac∣cusation, but too true in respect of many. Some doe so inclose themselves within the thoughts of a Science, or particular fa∣culty, that their spirit cannot admit any principall higher then that of their owne art, from whence it comes to passe, that they know no other divinity then the mat∣ter and the forme, or the temperature of the body, or the vertue of herbs; or the law of nature, or nature it selfe. Others

although most speculative in the higher causes attaine not to the first.

But certainly we must impute this crime to their ignorance, not to their know∣ledge; for to say the truth, there was never Atheist, but was ignorant: never a perfect Philosopher, but acknowledged a God, the most specious arguments that impiety euer displayed for to sight against this fundamentall point of religion, if we look neerly unto it, are nothing but popular reasons. And it is impossible to an Atheist to sustain his cause without disavowing some principalls of naturall reason. If A∣theisme were grounded upon knowledge, the perswasion would be the stronger in stead that its weaknesse is subject to a thou∣sand doubts, which wearies those which are most obstinate; As I have seene in a learned man famous in his profession, who having called my selfe to comfort him in his sicknesse, assured me upon the (silence he exacted of me) that his health depended upon the resolution of a point which he never could believe, and asked the proofe

thereof, which was, if there were a God, a question so criminall, that cannot proceed but from a spirit full of Egyptian dark∣nesse, what learning soever he hath in other matters. Againe, the vulgar charge the learn••d to have been the authors of all the heresies which have troubled the Church; complaining that all the errors have had the originall from their subtilties, who have seduced the common people, and which cannot proceed but from learned men. But we find two sorts of heresies. Some more artificiall and subtill, which cannot proceed but from the invention of learned men, of this ranke, are those who have fallen upon the attributes, and the di∣vine decrees. The predestination, the Tri∣nity, the Union of the two Natures in Christ, and such like points. The others more grosse and stupid, as that of the An∣thropomorphites. And these proceeds from imaginations of the vulgar. In generall Idolatrie hath alwaies began by ideots.

Nay, the greatest part of popery, ••he in∣vocation of Saints, the adoration of their

reliqnes, the worship of Images, the prayers for the dead have never drawne their origi∣nall, but from the superstition of the vul∣gar. In heresies the most subtill, the lear∣ned conduct the multitude; but in those whose stuffe is more grosse, as in the exte∣rior practice and Ceremonies of religion, the people lead the skilfull who carried by a multitude, as by a crowd or a torrent suffer themselves to be lead to the very melting of the Calfe of gold. Nay, what is more shamefull, one hath seene learned and able men most grosly deceived by the imposture of idiots not only simple in matter of action, but moreover in things purely dogmaticall, without speaking of the gravity of Tertullian miserably sedu∣ced by the dotages of Montanus, nor so ma∣ny spirits abused by Priscilla, and Maxi∣milla pretended prophetesses. The lear∣ned who have believed something of Pur∣gatory hath been brought to this beliefe by the revelation of silly devotious wo∣men, by the apparition of soules, that good people said they had seen with their eyes,

by the Enthusiasmes of some melancholy men, and by the recite of some Miracles, which oft-times were but effects of nature, as the nocturnall fires which often appeare in Church-yards. The errors of the first sort are knowne for the most part by the names of some chiefe Hereticks, which hath produced them. Thus the blasphe∣mies of the Sabellians, Arrians, Eutiche∣ans, Nestorians, are marked with the name of their authors famous for having been Patriarkes of so many severall bands of hereticks, but the errors of the second sort have not so certaine a Genealogie, its not so easie to name the inventors of the offe∣rings for the dead of the adorations of Saints, or of the service of Images, or the noting the time of their originall, be∣cause these abuses have bin generated from the confused medly of the common peo∣ple, so that the true father of them is un∣known. But a man may take notice of a familiar abuse in those who make use of humane learning; for in many religion takes some taint of their humours, so very

often they give it the bent, or a forme set set out according to the rules of the art which they exercise, or of some other Science with which they are indued.

In the greatest part of the Fathers wee find alwaies, either in matter or phrase something which smells of Platonisme, a Philosophie which they had dranke in with their studies.

Afterwards that of Aristotle came into favour, the Theologians have imitated his language, his countenance and his gate. The excesse to which this disguise obtai∣ned, was never so put off, but many indea∣voured to set it againe on foot So we have seen many Lawyers and Phisitians who accommodate Theologie to the maximes of their profession, not only in the tearmes, or in the method (as when the one makes it personall, reall and active, the others Patholotick and Therapenti••ke) which is not of so great importance: but in the es∣sence it self, and in the right conception of the truth thereof. So some measure the sin of Adam, the justice of his punishment

the quality of grace, the satisfaction of Christ, the damnation of infidells by the Lawes and rules of Civill right, or by natu∣rall equity, having as sleight a foundation as popular spirits, who conceive alwayes some point of their religion under maximes of their art or of the condition they pro∣fesse, imploying them, not as simple compa∣risons for to inlighten, but as demonstrative proofes.

CHAP. 7. Why learned men receive the truth with more difficulty then other men, and if the promp∣titude of belief is alwayes most praise worthy.

TThe same which we have written of the most piercing spirits happens al∣so to men of eminent knowledge; which is, that they are for the most part slower of belief in a point of Religion then ordinary men; & there must be more powerfull ope∣rations, and a longer time for to draw them to the tearmes of an intire perswasion, on

which I will only say the most prompt be¦lief is not alwayes the most firm. The faith of a man who receives the Gospell with a precipitated and easie approbation ought to be suspected of nullity, it is to be feared its rather credulity then sollid faith; sure∣ly our Lord spake of certain auditors, who easily received the word with gladnesse but left it with the same facility which they had brought to its reception, the truth is al∣wayes open and never hides her face to the end that he who receives her may see what manner of guest he is to receive. So when a man begins to be illuminated in the first acts of this faith, he meets with an infinity of objections which hinder his resolution to an entire belief. But he which finds no obstacles therein never considers thereof in good earnest, far from having conceived the faith; a man who will sound the depth of Religion and know the bottome as far as man can discover, he who will learn all the measures of the Ta∣bernacle and know the dimensions and the proportions, and weigh all the reasons

which forbids the entrance, and those which invite him thereto; his pace will not be very fast, and wil not come very soon to the altar. But if once he be en∣lightened by the light of the Sanctuary the slownes thereof redounds to his advan∣tage. for belief is far more cleare being re∣ceived upon solid grounds more sound; As lodging in a spirit refined from all that surcharged it, and more solid as having prevented by a ripe deliberation whatsoe∣ver might come to shake it.

In this tryall of religion the learned have alwayes helps which facilitates their understanding, and where they know to make use thereof they understand better the importance of a point of the law, or of the Gospell, the enormity of sinne, or the excellency of redem prion, far better then the common people. That as they have more trouble to be perswaded, so they have more objections to be resolved then those which see not the difficulty thereof, but the perswasion being formed in them, pos∣sesses all those advantages which I have re∣lated.

And notwithstanding it is not alto∣gether universally true, that the learned are the more difficult to believe the truth, the conversion of an idiot proves often∣times more painfull and troublesome. A grosse ignorance incapable to comprehend the easiest matter, is the mother of stub∣bornesse; nay more, of presumption the enemy of all knowledge: Many refuse in∣struction because they believe they have knowledge enough. So that under the sha∣dow of Christian liberty, an artificer cen∣sures what he understands not.

CHAP. 8. Why the learned are subject to more doubts then the simple people.

WE find an infinite number of per∣sons among the common people, who never doubt of any point of faith, nor of any other matter approved by the or∣thodoxall Church, whereas that ordinari∣ly the most knowing men are full of doubts. Now its true, that believing and

doubting are acts formally contrary: for distrust (although many teach it) is not of the essence of faith, no more then vice is not essentiall to vertue, and every sort of doubt is a testimony of our weaknesse, and a mark of ignorance. But it is easie to judge from whence it comes that popular spirits are not subject to so many doubts as the great Theologians: For as thier sight extends not it self so farre, so they see not all the difficulties which the other disco∣ver in the study of Religion; as for those who have never doubted of any point, it is of necessity that this great security of spi∣rit proceeds from one of those two causes either of a perfect and transcendent faith, incompatible with all species of doubt, or from an extreame stupidity, which never comprehended the importance of a do∣ctrine, nor ever sounded the depth thereof. A man who hath alwayes had an absolute and unvariable perswasion of all points of Religion without any contradicting thought, must necessarily be either An an∣ges or a beast. This stupid, confidence de∣ceives

an infinity of souls, especially in the personall application of their beliefe. Many hold themselves so assured of their salvation, that their spirit is incapable of doubting; but not through the excellency of faith, which requires a more exact triall but through an excesse of self love; from hence it comes to passe they willingly be∣lieve whatsoever makes for their advantage. But if they have no pertinent reasons, it is a most grosse presumption.

CHAP. 9 Of common proverbs in generall and of cer∣tain maximes in favour of ignorance.

THE vulgar people governe them∣selves by certain maximes esteemed for oracles, but which are indeed as many approved errours.

The proverbs which belong to Oecono∣mie, exteriour policie, and to naturall prudence in the conduct of our lives, are nothing to our purpose, there are some which touch Religion, that are held for

assured principalls which have nothing but an abusive and fraudulent appearance; whosoever would make the inventory should discover a thousand absurdities. For all the proverbiall sentences which are at this day in use, have not been dictated by the mouth of the wise or from reason com∣mon to all men or from universall experi∣ence.

Ignorance hath brought forth many which are authorised onely by the credit of the multitude. And every man who de∣sires to understand very well his Religion, ought to take of these prejudicated pro∣verbs, which at this time have course, such are the following maximes, to wit, That there's no sin but with the will, which is false. Originall sinne in little children, omissi∣ons proceeding from forgetfulnesse, the first motions which are not in the power of man, extravagant dreames, wandering and idle thoughts, doubtles, which trou∣ble the spirit, are not voluntary, and not∣withstanding are still sinnes. Idiots ima∣gine that sinne resides not but in the will,

not considering that it hath its place in the Intellect it self, but this is to justifie that opinion which some hold that Igno∣rance is no sinne, but when it is voluntary. But the Law, the rule of our conceptions, obligeth ignorance namely that which is not voluntary to come under the expiati∣on and purgation of sacrifices: which presupposeth a fault, Jesus Christ died as well for our ignorance as for our other sinnes. The holy language when it speaks of a sinner useth a terme, which fignifieth an ignorant, the high priest prayed for the ignorants, that is he prayed for the sinners. The eye to wit, the understanding; is called evill although its malignity consists in no∣thing but in errour.

That it is better to have piety then know∣ledge, But knowledge is the best part of piety: the new man is renewed in know∣ledge: whatsoever any man may say, an ignorant man can never be a good Christi∣an, all his vertues are none. Nay more, there is nothing so dangerous as an ignorant Zelot.

That we have knowledge enough, and that no∣thing is wāting but the practice, but if any one believe he knows enough, as yet he knows nothing, seeing that he is ignorāt of his own ignorāce: if any one should ask that man which is so perfect in the knowledge of his Religion, from whence it proceeds that they fail so much in their practice; they alleadge the corruption of their na∣ture presupposing that it lodgeth onely in the affectiōs or in the wil, as if the intellect were altogether exempt: Neverthelesse if the eye of the soule, which is the under∣standing, if this eye were pure, all its actions would be full of light. It is true that the greatest part of those that com∣mit evill know that it is unlawfull, but they believe to find their good therein which is a capital errour. A man who kills himself believes that death is better to him then life; the highest mover to sinne will be alwayes found in, the falsenesse of the judgement, and in the unjust perswasi∣ons of the spirit, or because we do not un∣derstand God rightly, but onely cursorily

under some generall notions, without de∣scending to the species & circumstāces; or we understand without believing it. Or we believe it but with so weak a faith, that it is easily turned aside; It is true that we have knowledge enough, to make us inex∣cusable, but never too much to make us better.

That works of Charity are the most visible marks of a Christian. This maxime is re∣pugnant to experience; we cannot dis∣cern a Christian from a Jew by alms or a∣ctions of benificency, which the one may exercise as well as the other, the first mark which makes a Christian to be known is the confession of his faith, there is not a sect how desperate soever, but can furnish some examples of probity, temperance and of all vertues, whatsoever. Many hereticks, have cover'd the foulnes of their errours by the splend our of their charitable life, if we must among so many congregations diffe∣ring in doctrine dispute which is the most innocent in respect of manners, the Ana∣baptist would carry away the prise. We ne∣ver

yet granted to the Romane Catholicks that holinesse of life was a mark of the true Church, and we do affirm that the impu∣rity of their manners had been no lawfull cause of our separation. That a Christian is not obliged to learn any thing, but in as much as it conduces to his salvation. This bold assertion carries not the mark of final obedience. Many believe themselves to be very pious, because they have a great de∣sire to be happy, and the reason why they hearken to the Scripture is because it may make them happy. Now it is most true that God hath made his word the conduit pipe of our salvation, but we ought not onely for this respect to hearken to it, but in as much as it is the word of God to which we owe our attention although it were against our owne profit. Those whose practice is otherwise, are more a∣morous of their own salvation then of their Saviour, and that their devotion proves but mercenary; But this maxime serves as a pretext to another errour; None dares absolutely say that the Scripture

contains any thing but that it serves to sal∣vation. Neverthelesse besides an infinite number of histories, all the genealogies, chronologies, etimologies of proper names description of countries, and of buildings; ceremoniall ordinances, propheticall em∣blemes, the inwreathing of mysteries, and divers other pieces of Scripture are super∣fluous in the judgement of the Commu∣nalty, because they see not to what use it serves towards their salvation; He that would rase out all that ignorant men hold to be unprofitable must reduce the Bible to the fourth part of what it containes, where as the Romish Church believes they ought to adde thereto.

That a Christian ought to content him∣self with that which is simply necessary to sal∣vation, which is as much to say that a man ought to know no more of Religion but just as much as will serve him to be sa∣ved, as if it were a dangerous thing to un∣derstand too well his salvation, for to have too many Torches to conduct him to hea∣ven under colour that a little spark or a

smoaking snuffe may give him sufficient light, I believe for certain that God hath had mercy upon many Idiots, who never knew of what tribe our Lord descended according to the flesh, nor of what fami∣ly was the virgin Mary, nor whether A∣braham preceded Moses. But this ignorance is not pardoned to all. A certain measure of knowledge will be sufficient to save one, which will not suffice for the salva∣tion of another; More belongs to a Do∣ctor in Theologie then to a lay man; to him that sits in the chaire of the Prophets, then him that sits at their footstool, to a man that hath lived forty years in the Church, then to an American or another proselyte who never heard speak of Jesus Christ, but at the houre of his death.

That a Christian hath not need of much knowledge for to be saved. It is a favourable prejudication to those who are negligent but most dangerous in matters of such consequence; If man knew how difficult it were to be saved he would never thinke the gate of heaven so large that the blinde

might passe through without knowing of it, if there be any thing in which agility, dexterity, skill, knowledge are requisite it is in this point. It belongs to none but those which are wise to obtain the king∣dome of heaven.

It is true the goodnesse of God saves an infinity of simple Idiots inlightned onely with some glimmering of his knowledge, but it is most sure that many of them re∣ceive it in a greater measure in the last moment of their lives; for this light may come at once, as a lightning which passes from the East to the West, and discovers in a wink both the length, and the large∣nesse, and the depth of many doctrines which he could never have so well compre∣hended, though he should have studied 30 years. One only night at the foot of Jacobs ladder will make him see more miseries then a multitude of clear and bright shi∣ning dayes in a well furnished library. The thief learnt more Theology hanging by Je∣sus in a quarter of an houre then many great Doctours have gotten all their life. I

stop not at those speculations which they alledge upon this question from whence it proceeds, that sometimes one hath seene ignorants being on their bed of death with deliberate judgement discourse of the highest points of faith with as much depth and in as good tearmes as the most accom∣plisht Theologians; Whether it be that the soul being as it were half loosed from the body, begins as then to soare aloft, and to discover that it never saw before, or that it being illuminated with a greater light, it perceives what it had never before learn∣ed; I leave the decision thereof. But this grace is not common, nor doth it autho∣rise a voluntary ignorance nor the practice of the common people, whose knowledge is at this day reduced to the onely rudi∣ments of faith. Nor the carelesnesse, nor the insufficiency of many preachers who never give any thing but milk to their au∣ditors under pretext that it is the word of God, for to keep them in perpetuall infan∣ey and far from perfection.