FOOTNOTES:

[10] Leg. Danielis Episcop. Epist. ad Bonif. Mogunt. inter Epist.

Bonif. 67. de Methodo convertendi Paganos.

[11] Haesit tam desperati insulae excidii, insperatique mentio auxilii, memoriae eorum qui utriusque miraculi testes ext.i.tere: et ob hoc reges, publici, privati, sacerdotes, ecclesiastici, suum quique ordinem servarunt. At illis decedentibus, c.u.m successisset aetas tempestatis illius nescia, et praesentis tantum serenitatis expers, ita cuncta veritatis ac just.i.tiae moderamina concussa ac subversa sunt, ut earum non dicam vestigium, sed ne monumentum quidem in supra dictis propemodum ordinibus appareat; exceptis paucis, et valde paucis, qui ob amissionem tantae mult.i.tudinis, quae quotidie p.r.o.na ruit ad tartara, tam brevis numeri habentur, ut eos quodammodo venerabilis mater ecclesia in sinu suo rec.u.mbentes non videat, quos solos veros filios habeat. Quorum nequis me egregiam vitam omnibus admirabilem, Deoque amabilem carpere putet; si qua liberius de his, immo lugubrius, c.u.mulo malorum compulsus, qui serviunt non solum ventri, sed et diabolo potius quam Christo. Gildas p. (mihi) 514. It was Pythagoras's saying, (which Ambrose saith he hath from the Jews,) Communem atque usitatam populo viam, non esse terendam.

[12] c.u.m despicere cpimus et sentire, quid simus, et quid ab animantibus caeteris differamus, tum ea insequi incipiemus ad quae nati sumus. Cicero 5. de finib. See the proof of the G.o.dhead, and that G.o.d is the Governor of the world, and that there is another life for man, in the beginning of my "Holy Commonwealth," chap. 1, 2, 3. Commoda quibus utimur, lucem qua fruimur, spiritum quem ducimus, a Deo n.o.bis dari et impartiri videmus. Cicero pro Ros. Quis est tam vecors, qui c.u.m suspexerit in clum, deos esse non sentiat? et ea quae tanta mente fiunt, ut vix quisquam arte ulla ordinem rerum atque vicissitudinem persequi possit, casu fieri putet? Cicero de Resp. Arusp. Read Galen's Hymns to the Creator, Li. de usu partium, praecipue, 1. iii. cap. 10. Nulla gens est tam immansueta, neque tam ferrea, quae non etiamsi ignoret qualem Deum habere deceat, tamen habendum sciat. Cic. 1. de Leg. Omnibus innatum, et quasi insculptum est, esse deos. Id de Nat. Deor. Agnoscimus Deum ex operibus ejus. Cic. 1. Tusc. Nullum est animal praeter hominem quod habet ullam not.i.tiam Dei. Cic. 1. de Legib. Nulla gens tam fera, cujus mentem non imbuerit deorum opinio. Cic. 1. Tusc. "I had rather believe all the Legends, Talmud, Alcoran, than that this universal frame is without a mind." Lord Bacon, Essay 16. "A little philosophy inclineth man's mind to atheism: but depth in philosophy bringeth men's mind about to religion." Lord Bacon, Essay 16. Stoici dic.u.n.t unum deum esse, ipsumque et mentem et fatum et Jovem dic.u.n.t: principio illum c.u.m esset apud se, substantiam omnem per aerem in aquam convertisse--Quod autem faciat, Verb.u.m Deum esse quod in ipsa sit. Hunc enim quippe sempiternum per ipsam (materiam) omnem singula creare. Mundum quoque regi et administrari secundum mentem et providentiam mente per omnes illius partes pertingente--Laert. in Zenone.

[13] Mundus numine regitur, estque quasi communis urbs et civitas hominum. Cicero 2. de finib. Impiis apud inferos sunt pnae praeparatae.

Cicero 1. de Invent. Impii apud inferos pnas luunt. Idem. Phil, et 1.

de Legib. Jovem dominatorem rerum, et omnia nutu regentem, et praesentem et praepotentem, qui dubitat, haud sane intelligo, cur non idem, sol sit, an nullus sit dubitari possit. Cicer. de Nat. Deor. 2. p. 48.

[14] Non temere, nec fortuito, sati et creati sumus; sed profecto fuit quaedam vis, quae generi consuleret humano; nec id gigneret, aut aleret, quod c.u.m exantlavisset omnes labores, tum incideret in mortis malum sempiternum. Cic. 1. Tuscul. Nec unquam bono quicquam mali evenire potest, nec vivo nec mortuo. Nec res ejus a Diis negliguntur. Idem. 1.

Tusc.

[15] Abeunt omnia unde orta sunt. Cic. in. lat. Maj. Dii immortales spa.r.s.erunt animos in corpora humana, ut essent qui terras tuerentur, quique clestem ordinem contemplantes, imitarentur eum vitae modo atque constantia. Cic. in Cato Majore. Ex terra sunt homines, non ut incolae, et habitatores, sed quasi spectatores superarum rerum atque clestium; quarum spectaculum ad nullum aliud genus animantium pertinet. Cicero 2. de Nat. Deor. Sic habeto; te non esse mortalem, sed corpus hoc.

Idem. Somn. Scip. c.u.m natura caeteras animantes abjecisset ad pastum, solum hominem erexit, et ad cli quasi cognationis, domiciliique pristini conspectum excitavit: tum speciem ita formavit oris, ut in ea penitus reconditos mores effingeret. Cic. 1. de Legib. Nisi Deus istis te corporis custodiis liberaverit, ad clum aditus patere non potest.

Cicero Somn. Scip. Animi omnium sunt immortales: sed bonorum divini.

Cic. 2. de Legib. Bonorum mentes mihi divinae atque aeternae videntur, et ex hominum vita ad deorum religionem et sanctimoniamque migrare. Idem.

Animus est ingeneratus a Deo, ex quo vere vel agnatio n.o.bis c.u.m clestibus, vel genus vel stirps appellari potest. Idem. 1. de Leg.

[16] Qui seipsum cognoverit, cognoscet in se omnia: Deum, ad cujus imaginem factus est: mundum, cujus simulachrum gerit; creaturas omnes c.u.m quibus symbolum habet. Paul. Scaliger Thes. p. 722.

[17] c.u.m quem pnitet pecca.s.se pene innocens est: maxima purgationum pars est voluntaria pnitentia delictorum. Scal. Thes. p. 742.

Facilius iis ignoscitur qui non perseverare sed ab errato se revocare, moliuntur; est enim humanum peccare, sed belluinum in errore perseverare. Cic. in Vat. Even Aristotle could say, that he that believed as he ought of the G.o.ds, should think as well of himself, as Alexander that commandeth so many men. Plutarch, de Tranquil. Anim. p.

155. Nullus suavior animo cibus est, quam cognitio veritatis. Lactant.

Inst.i.t. 1. 1. c. 1. It is a marvellous and doleful case to think how ignorant some people live, even to old age, under constant and excellent teaching. Some learn neither words nor sense, but hear as if they heard not: some learn words, and know the sense no more than if they had learned but a tongue unknown; and will repeat their creed and catechism, when they know not what it is that they say. A worthy minister of Helvetia told me, that their people are very constant at their sermons, and yet most of them grossly ignorant of the things which they most frequently hear. It is almost incredible what ignorance some ministers report that they have found in some of the eldest of their auditors. Nay, when I have examined some that have professed strictness in religion, above the common sort of people, I have found some ignorant of some of the fundamentals of the christian faith. And I remember what an ancient bishop about twelve hundred years ago saith, Maximus Taurinensis in his homilies, that when he had long preached to his people, even on an evening after one of his sermons, he heard a cry or noise among the people, and hearkening what it was, they were by their outcry helping to deliver the moon, that was in labour and wanted help. His words are, Quis non moleste ferat sic vos esse vestrae salutes immemores, ut etiam clo teste peccetis?

Nam c.u.m ante dies plerosque c.u.m cupiditate pulsaverim, ipsa die circiter vesperam tanta vociferatio populi ext.i.tit, ut irreligiositas ejus penetraret ad clum. Quod c.u.m requirerem quid sibi clamor his velit? dixerunt mihi quod laboranti lunae vestra vociferatio subveniret; et defectum ejus suis clamoribus adjuvaret: Risi equidem et miratus sum vanitatem, quod quasi devoti Christiani Deo ferebatis auxilium. Clamabatis enim ne tacentibus vobis perderet elementum.

tanquam infirmus enim et imbecillis, nisi vestris adjuvaretur vocibus, non posset luminaria defendere quae creavit. It is cited also by Papirius Ma.s.sonus in vita Hilarii Papae, fol. 67. Therefore popery is suitable to the children of darkness, and unsuitable to the children of light, because it greatly befriendeth ignorance, hindering the people from the Holy Scriptures, and quieting them with the opiate of an easy implicit faith, in believing as the Roman church believeth, though they know not what it believeth, or mistake, and think it believeth that which it doth not. Ockam. lib. de Sacram. Altar. cap.

1. citeth Innocent. Extra de Sum. Trin. to prove the great benefit and efficacy of implicit faith, that it would prove an error to be no sin: "In tantum, inquit, valet fides implicita, ut dic.u.n.t aliqui, ut si aliquis eam habet, quod scilicet credit quicquid Ecclesia credit, si false opiniatur, ratione naturali motus, quia pater est vel prior filio, vel quod tres personae sint tres res ab invicem distantes, non est haereticus, nec peccat; dummodo hunc errorem non defendat, et hoc ipsum credit, quia credit ecclesiam sic credere, et suam opinionem fidei ecclesiae supponit. Quia licet sic male opinetur, non tamen est illa fides sua, immo fides sua est fides Ecclesiae." This implicit faith, being nothing but to believe that the church erreth not, is not an implicit faith in G.o.d, (to believe that all that G.o.d revealeth is true,) which all men have that believe in G.o.d, as rational an excuse for ignorance and error, as a belief in the church of Rome? This is too short and easy a faith to be effectual to the true ends of faith.

Si igitur tantae sit efficaciae fides implicita, ut excuset ignoranter errantem circa illa quae in Scriptura canonica sunt expressa, multo magis excusabit ignoranter opinantem aliquid quod nec in Scriptura canonica reperitur expressum. Ockam. ibid.

[18] Pnitenti optimus est portus, mutatio consilii. Cic. Phil. 12.

[19] Bonum gratiae unius hominis majus est quam bonum naturae totius universi. Aquin. 12. q. 113. art. 9.

[20] Quicquid Deo gratum dignumque offertur, de bono thesauro cordis defertur. Intra nos quippe est quod Deo offerimus, omne viz.

acceptabile munus: Ibi timor Dei----ibi confessio, ibi largitas, ibi sobrietas, ibi paupertas spiritus, ibi compa.s.sio, &c. Potho Prumiens.

de Domo Dei, 1. 2. De regno Dei quod intra nos est meditamur vanitates et insanias falsas, dum interioribus animae virtutibus, in quibus regnum Dei consist.i.t, privati, ad exteriora quaedam studia ducimur, et circa corporales exercitationes quae ad modic.u.m utiles esse videntur, occupamur, fructus spiritus, qui sunt charitas, pax, gaudium, &c.

intus minime possidemus, et exterius quarundum consuetudinum observantias sectamur; in exercitiis tantum corporalibus quae sunt jejunia, vigiliae, asperitas seu vilitas vestis, &c. regulam n.o.bis vivendi quasi perfectam statuentes. Idem ibid.

[21] Nulla religio vera est, nisi quae virtute et just.i.tia constat. Id.

ibid.

[22] Victor Utic. saith that the Arrian Goths tormented the devoted virgins, to force them to confess that their pastors had committed fornication with them, but no torment prevailed with them, though many were killed with it, p. 407, 408. lib. 2. Terrent praeceptis feralibus, ut in medio Vandalorum nostri nullatenus respirarent: neque usque quaque orandi aut immolandi concederetur gementibus locus. Nam et diversae calumniae non deerant quotidie, etiam illis sacerdotibus, qui in his regionibus versabantur, quae palatio tributo pendebant. Et si forsitan quisquam, ut moris est, dura Dei populum admoneret, Pharaonem, Nabuchodonosor, Holofernem, aut aliquem similem nomina.s.set, objiciebantur illi, quod in personam regis ita dixisset, et statim exilio tradebatur. Hoc enim tempore persecutionis genus agebatur, hic aperte, alibi occulte, ut piorum nomen talibus insidiis interiret. N.

B. Victor. Uticens. p. (mihi) 382. Abundance of pastors were then banished from their churches, and many tormented, and Augustine himself died with fear, saith Victor, ib. p. 376, when he had written (saith he) two hundred and thirty-two books, besides innumerable Epistles, Homilies, Expositions on the Psalms, Evangelists, &c.

[23] The word itself exciteth reason, and preachers are by reason to shame all sin as a thing unreasonable. And the want of such excitation, by powerful preaching, and plain instructing, and the persons considering, is a great cause of the world's undoing. For those preachers that lay all the blame on the people's stupidity or malignity, I desire them to read a satisfactory answer in Acosta the Jesuit, li. iv. c. 2, 3, & 4. Few souls perish, comparatively, where all the means are used which should be used by their superiors for their salvation: if every parish had holy, skilful, laborious pastors, that would publicly and privately do their part, great things might be expected in the world. But, saith Acosta, Itaque praecipua causa ad ministros parum idoneos redit. Quae namque est praedicatio nostra? quae fiducia? signa certe non edimus: vitae sanct.i.tate non eminemus; beneficentia non invitamus; verbi ac spiritus efficacia non persuademus; lachrymis ac precibus a Deo non impetramus; imo ne magnopere quidem curamus. Quae ergo nostra querela est? quae tanta Indorum accusatio? lib. iv. p. 365. An ingenuous confession of the Roman priesthood. And such priests can expect no better success. But having seen another sort of ministers, through G.o.d's mercy, I have seen an answerable fruit of their endeavours.

[24] Even learning and honest studies may be used as a diversion from more necessary things. Saith Petrarch, in Vita Sua, Ingenio sui ad omne bonum et salubre studium apto; sed ad moralem praecipue philosophiam, et ad poeticam p.r.o.no. Quam ipsam processu temporis neglexi, sacris literis delectatus, in quibus sensi dulcedinem abditam, quam aliquando contempseram; poeticis literis non nisi ad ornamentum reservatis.

[25] 1 Peter v. 2-4; 2 Cor. x. 4; 2 Cor. v. 19, 20; 2 Cor. i. 24; 1 Cor. iv. 1; 2 Cor. iii. 6, and xi. 23; Joel i. 9, 13; 2 Cor. iv. 5; Mark x. 44; Matt. xx. 27; Luke xxii. 24-26.

[26] Seneca Ep. 87. scribit, Tam necessarium fuisse Romano populo nasci Catonem, quam Scipionem: alter enim c.u.m hostibus nostris, alter c.u.m moribus bellum gessit.

[27] Bernard, de Grad. Humil. grad. 8. describeth men's excusing their sins thus, "If it may be, they will say, I did not do it; or else, It was no sin, but lawful; or else, I did it not oft or much; or else, I meant no harm; or else, I was persuaded by another, and drawn to it by temptation".

[28] Atque haud scio an pietate adversus Deos sublata, fides etiam, et societas humani generis, et una excellentissima virtus, just.i.tia, tollatur. Cicero de Nat. Deor. p. 4.

[29] Mira Ciceronis fictio in li. de Universit. p. 358. Atque ille qui recte et honeste curriculum vivendi a natura datum confecerit, ad illud astrum, quo c.u.m aptus fuerit, revertetur. Qui autem immoderate et intemperate vixerit, eum secundus ortus in figuram muliebrem transferet, et si ne tum quidem finem vitiorum faciet, gravius etiam jactabitur, et in suis moribus simillimas figuras pecudum, et ferarum transferetur: neque malorum terminum prius aspiciet, quam illam sequi cperit conversionem, quam habebat in se, &c. c.u.m ad primam et optimam affectionem animi pervenerit.

[30] Unus gehennae ignis et in inferno, sed non uno modo omnes excruciat peccatores. Uniuscujusque enim quantum exigit culpa, tantum illic sent.i.tur et pna: nam sicut hic unus sol non omnia corpora aequaliter calefacit, ita illic unus ignis animas pro qualitate criminum dissimiliter exurit. Hugo Etheria.n.u.s de Anim. regres. cap. 12. "Idem undique in infernum descensus est," saith Anaxagoras (in Laert.) to one that only lamented that he must die in a strange country.

[31] Alienus est a fide qui ad agendam pnitentiam tempus expectat senectutis. Jo. Benedictus Paris. in Annot. in Luc. xii. Multos vitam differentes mors incerta praevenit. Id. ib. ex Senec.

[32] Nae illi falsi sunt, qui diversissimas res pariter expectant, ignaviae voluptatem et praemia virtutis. Sall.u.s.t. Tenebit te diabolus sub specie libertatis addictum, ut sit tibi liberum peccare, non vivere: Captivum te tenet author scelerum, compedes tibi libidinis imposuit, et undique te sepsit armata custodia; Legem tibi dedit ut licitum putes omne quod non licet; et vivum te in eternae mortis foveam demersit. Hugo Etheria.n.u.s de Animar. regressu, cap. 9.

[33] Acosta saith, that the Indians are so addicted to their idolatry, and unwearied in it, that he knoweth not what words can sufficiently declare, how totally their minds are transformed into it, no wh.o.r.emonger having so mad a love to his wh.o.r.e, as they to their idols: so that neither in their idleness or their business, neither in public or in private, will they do any thing, till they have first used their superst.i.tion to their idols: they will neither rejoice at weddings, nor mourn at funerals, neither make a feast, or partake of it, nor so much as move a foot out of doors, or a hand to any work, without this heathenish sacrilege: and all this they do with the greatest secresy, lest the christians should know it. Lib. 5. cap. 8. p. 467. See here how nature teacheth all men that there is a Deity to be worshipped with all possible love and industry! And shall the worshippers of the true G.o.d then think it unnecessary preciseness, to be as diligent and hearty in his service?

[34] How penitents of old did rise even from a particular sin, judge by these words of Pacia.n.u.s Paraenes. ad Pnit. Bibl. Pat. To. 3. p. 74.

"You must not only do that which may be seen of the priest, and praised by the bishop--to weep before the church, to lament a lost or sinful life in a sordid garment, to fast, pray, to roll on the earth; if any invite you to the bath (or such pleasures) to refuse to go: if any bid you to a feast, to say, These things are for the happy; I have sinned against G.o.d, and am in danger to perish for ever! What should I do at banquets, who have wronged the Lord? Besides these, you must take the poor by the hand, you must beseech the widow, lie at the feet of the presbyters, beg of the church to forgive you, and pray for you: you must try all means rather than perish."

[35] Of how great concernment faithful pastors are for the conversion of the unG.o.dly, see a Jesuit, Acosta, lib. 4. c. l, 4. Infinitum esset caetera persequi, quae contra hos fatuos principes tanaos, contra pastores stultos, vel potius idola pastorum, contra seipsos potius pascentes, contra vaesanos prophetas, contra sacerdotes contemptores, atque arrogantes, contra stercus solennitatum, contra popularis plausus captatores, contra inexplebiles pecuniae gurgites, caeterasque pestes, propheticus sermo declamat. Vix alias sancti patres plenioribus velis feruntur in Pelagiis, quam c.u.m de sacerdotali contumelia oratio est. Acosta, ib. p. 353. Non est iste sacerdos, non est sed infestus, atrox, dolosus, illusor sui, et lupus in dominic.u.m gregem ovina pella armatus. Ibid.

[36] Whereas there are two great and grievous sorts of trouble raised, one in the churches at the trial of members, and an other in men's consciences in trying their states, about this question, How to know true conversion or sanctification? I must tell them in both these troubles, plainly, that christianity is but one thing, the same in all ages, which is their consent to the baptismal covenant: and there is no such way to resolve this question, as to write or set before you the covenant of baptism in its proper sense, and then ask your hearts, whether you unfeignedly and resolvedly consent. He that consenteth truly, is converted and justified; and he that professeth consent, is to be received into the church by baptism (if his parents' consent did not bring him in before, which he is to do nevertheless himself at age).

[37] Pa.s.sibilis timor est irrationabilis, et ad irrationabilia const.i.tutus, sed eum praecipit qui c.u.m disciplina et recta ratione consist.i.t, cujus proprium est reverentia. Qui enim propter Christum et doctrinam ejus Deum timet, c.u.m reverentia ei subjectus est; c.u.m ille qui per verbera aliaque tormenta timet Deum, pa.s.sibilem timorem habete viderur. Dydimus Alex. in Pet. 1.

[38] Every one is not a thief, that a dog barks at; nor an hypocrite, that hypocrites call so.

[39] As the Athenians, that condemned Socrates to death, and then lamented it, and erected a brazen statue for his memorial.

[40] Acosta saith, that he that will be a pastor to the Indians, must not only resist the devil and the flesh, but must resist the custom of men which is grown powerful by time and mult.i.tude: and must oppose his breast to receive the darts of the envious and malevolent, who, if they see any thing contrary to their profane fashion, they cry out, A traitor! a hypocrite! an enemy! lib. 4. c. 15. p. 404. It seems among papists and barbarians, the serpent's seed do hiss in the same manner against the good among themselves, as they do against us.

[41] Eph. ii. 1; Col. ii. 13; 1 Cor. xv. 35; 1 Tim. v. 6; Joel i. 5

[42] Rom. viii. 9, 16; Rom. ix. 8; Eph. ii. 3.

[43] See my sermon on Prov. i. 32, in the end of "The vain Religion of the Formal Hypocrite."

[44] Read Mr. Bolton's a.s.size Sermon on 1 Cor. i. 26.

[45] See more of Temptations, chap. iii. direct. 9.

CHAPTER II.