Is it not a very evil thing, that in mens opposition against what they see others desire, they should give this reason why it should not be suffered,1 because if it be, the greater part of the most godly people in all places will join with it? This brings to mind what I have read in Ecclesiastical History: in the Second Century, The Emperor Adrian would have build a Church for the honour of Christ void of Images, because such was the custom of the Christians; but his friends dissuaded ⟨p. 126⟩him, saying, If he did so, all men would forsake the Temples of the gods, and become Christians. I find in that learned piece of Voetius, Desperata causa papatus, a notable story of Ray•erius a Popish Inquisitor, he exclaims against the Waldenses, those poor men of Lions (as he calls them) He says there was never any more pernicious Sect then that;2 and I pray why? He gives 3. reasons; First, That it is very ancient; Some say (says he) it hath continued from the time of Sylvester; others, from the times of the Apostles. Secondly, It is so general, there is scarce any Country but this hath got into it. Thirdly, whereas others are guilty of blasphemy against God, upon which they are abhorred, these appear to be holy men, they live justly, their belief of God is right, they believe all the Articles in the Creed; We can find no fault with them either for their lives, or for their Doctrine, only they are against the Church of Rome, in which the people are ready to join with them. These are strange accusations; for do not they themselves make all these the signs of the true Church? and yet are these poor men so vile, because such things are found amongst them. Surely, it is Envy that embitters the spirits of men against others, because they see in them those things which they cannot but acknowledge to be good, and herein the great evil of Envy, that malignity of it, by which it causeth such great contentions does appear, they are angry they can find no evil in them, whereby they may get advantage against them.
Is it not a very evill thing, that in mens opposition against what they see others desire, they should give this reason why it should not be suffered,1 because if it be, the greater part of the most godly people in all places will joyn with it? This brings to mind what I have read in Ecclesiasticall History: in the Second Century, The Emperour Adrian would have build a Church for the honour of Christ void of Images, because such was the custome of the Christians; but his friends disswaded ⟨p. 126⟩him, saying, If he did so, all men would forsake the Temples of the gods, and become Christians. I find in that learned piece of Voetius, Desperata causa papatus, a notable story of Ray•erius a Popish Inqui••tor, he exclaims against the Waldenses, those poor men of Lio•s (as he calls them) He sayes there was never any more pernicious Sect then that;2 and I pray why? He gives 3. reasons; First, That it is very ancient; Some say (says he) it hath continued from the time of Sylvester; others, from the times of the Apostles. Secondly, It is so generall, there is scarce any Countrey but this hath got into it. Thirdly, whereas others are guilty of blasphemy against God, upon which they are abhorred, these appeare to be holy men, they live justly, their beliefe of God is right, they believe all the Articles in the Creed; We can finde no fault with them either for their lives, or for their Doctrine, onely they are against the Church of Rome, in which the people are ready to joyne with them. These are strange accusations; for do not they themselves make all these the signs of the true Church? and yet are these poor men so vile, because such things are found amongst them. Surely, it is Envy that imbitters the spirits of men against others, because they see in them those things which they cannot but acknowledg to be good, and herein the great evill of Envy, that malignity of it, by which it causeth such great contentions does appear, they are angry they can find no evill in them, whereby they may get advantage against them.
- 1Nemo existimet Bonos de Ecclesia posse discedere: triticum non rapit ventus. Cipr. de unitat. eccles.
- 2Sectae haereticorum ab ol•• fuerunt multae, inter quas omnes quae sunt vel fuerunt non est perniciosior quam pauperum de lugduno, •ibus de causis; prima quia diuturn•or a tempore Sylvestri, alij quidam dicunt a tempore Apostolorum; secunda quia generalior, fere enim nulla terra est in qua haec •ecta non serpat; tertia, quod omnes aliae immanitate blasphemiarum in Deum horrorem inducant, haec leovistarum magnam habet speciem pietatis, coram nominibus just vivant, & bene omnia de Deo credant, & omnes a•ticut•s qui in symbolo cominentur, solum Romanam Ecclesiam blasphemant. Voet. vesp. causa papa•us, l. 3. sect. 2. Tolle invidiam, & quod meum est, habeo; tolle invidiam & quod tuum est, ego habe•. Aug. in Psal. 136.Sectae haereticorum ab ol•• fuerunt multae, inter quas omnes quae sunt vel fuerunt non est perniciosior quam pauperum de lugduno, •ibus de causis; prima quia diuturn•or a tempore Sylvestri, alij quidam dicunt a tempore Apostolorum; secunda quia generalior, fere enim nulla terra est in qua haec •ecta non serpat; tertia, quod omnes aliae immanitate blasphemiarum in Deum horrorem inducant, haec leouistarum magnam habet speciem pietatis, coram nominibus juste vivant, & bene omnia de Deo credant, & omnes a•ticut•s qui in symbolo cominentur, solum Romanam Ecclesiam blasphemant. Voet. vesp. causa papa•us, l. 3. sect. 2. Tolle invidiam, & quod meum est, habeo; tolle invidiam & quod tuum est, ego habe•. Aug. in Psal. 136.
