thing or essence which is most necessary and of himselfe A thing is said to be necessary or of it selfe not considered in any other respect or notion but truly as it is according to its owne nature and existence now all particular things have such actuall existence and being But if so bee thou suppose or grant there are many Gods yet surely thou art not able to yeeld a reason why cach of them should of necessity have their being neither why any man should beleeve that there are in number rather two Gods than three or ten than five Besides the multiplication of those particular things that are of the same nature proceeds from the exuperancy and fruitfulnesse of the causes whence such things more or lesse are generated but of God there is neither beginning nor any cause Furthermore in all particular things there are certaine speciall and particular properties whereby the same things are severally distinguished Now to make such a distinction in God is altogether needlesse and impossible since that he is most necessary and simple by nature neither can any man perceive any signes or tokens of the plurality of Gods For this universall Sphere or circumference which wee behold makes up but one complete world wherein there is one most beautifull and glorious part the Sunne Likewise in man the little world there is but one speciall governing part to wit his soule or mind Againe suppose there were two or three Gods which being free and voluntary agents had power to will contrary things yet hereby one would be an obstacle or impediment to the other so that they could not actuate and bring to passe their different or contrary desires now to say that God who is an omnipotent power can be hindred were a great dishonour to his Majestie But let us proceed to some other of his attributes SECT III. That all perfection is in God THat all perfection and accomplishment is in God may bee thus demonstrated What perfection soever there is in all or any of the creatures the same either had a beginning or else it had no beginning To have no beginning is the property of God alone and whatsoever had beginning the same must needs bee said to have something that gave to it such being And further seeing that amongst the creatures there is nothing that can be generated of nothing it followes then that those perfections which appeare to bee in any effects were the reason why the cause thereof could produce any thing accordingly and so all are accomplisht in the first cause Neither must it be here imagined that the first cause can afterward bee deprived of it's perfection either by some other thing different from it selfe because that which is eternall hath no dependance upon any other thing neither can bee liable and subject unto their actions or of it selfe because every nature desires its owne perfection SECT IV. God is infinite ANd we may adde further that these perfections which are in God are in him after an eminent and infinite manner for the nature of every thing is said to bee finite and limited either for that the cause whence it proceeded hath communicated such a measure or degree of existence and no more thereunto or for that the same nature was not capable of any further perfection Now there is no creature that doth communicate any thing unto God neither is he capable of ought that any other thing can impart hee being as before we said altogether absolute entire and necessary of himselfe SECT V. That God is eternall omnipotent â—…sâ—… and absolutely good AGaine forasmuch as all things that have life are said to bee more perfect than those without life and those which haue motion than those which want it and those endued with understanding superiour to such creatures as lacke it and those which are good better than those that come short in goodnesse therefore from that which hath beene spoken it followes that all those attributes are in God and that after an infinite manner Thus is he infinite in life that is eternall infinite power that is omnipotent So likewise is he omniscient and good beyond all compare SECT VI. That God is the Author and cause of all things Furthermore it followes from that which hath bin spoken that what things soever subsist the same haue their originall and first being from God for we haue proued that that which is necessary of it selfe can bee but one whence we collect that all other things besides this had their originall from some what different from themselues Now such things as haue their beginning from another we haue seene before how that either in themselues or in their causes they proceeded from him which had no beginning that is from God Neither is this manifest by reason onely but also after some sort by very sense for if we consider the wonderfull frame and fashion of mans body both within and without and how that each part and parcell thereof hath its proper vse without the the care and helping hand of his parents yea and that with such a grace as that the most excellent amongst Physicians and Philosophers could never sufficiently admire the same this verily shews the excellency of wisdome in the Author and workeman of nature concerning which matter Galen hath written well especially where he speakes of the vse of the eye and of the hand Yea more the very bodies of mute and bruit beasts doe testifie the same for their parts are not framed composed by the power and vertue of the matter whereof they consist but by some superiour and higher cause destinating them to a certaine end Neither is this plaine by man and beasts alone but also by plants and herbs as hath accurately beene observed by some Philosophers This further is excellently noted by Strabo concerning the scituation of the waters which if we consider the quality of their matter ought to be placed in the middle betweene the earth and the ayre whereas the same are now included and dispersed within the earth to the end they might bee be no hinderance either to the fruitfulnesse of the ground or to the life of man Now to propose that or any other end to any â—ction is the peculiar property of â—n understanding nature Neither are all things onely ordained for their proper ends but also for the good and benefit of the whole Vniverse as appeares particuâ—arly in the water but now mentioned which against its owne proper nature is moved upward that their should bee no gaping vacuity in the world which world is so composed that the parts thereof doe mutually sustaine and uphold one another Now it cannot possibly bee that this common end should bee thus intended together with an inclination of things thereunto but by the power and purpose of some inteligent nature whereunto the whole Vniverse is in subjection Moreouer amongst the beasts there are certaine actions obserued to be so regular and orderly done that it
namely that prophecy in the fourth Ecloguâ— of Virgâ—â— taken out of the Sibyls verses where unwittingly the Poet sets out unto us the comming of Christ and his benefits So in the same Sibyls it is said that he was to be acknowledged for a King who should be our King indeed and should come out of the East and have dominion over all Wee read in Porphyry of the Oracle of Apollo which saith that other Gods are onely Aery Spirits but the God of the Hebrewes is only to be worshipped which saying if the worshippers of Apollo had obeyed then they had left off being his Disciples If they did not then they made their God a lyar Adde further if those Spirits had respected or intended the good of man-kinde above all they would have prescribed some course of life to bee observed and also promised some assurance of reward to them that live accordingly neither of which was ever done by them On the other side oftentimes in their verses wee finde some Kings commonded which were wicked men some champions extold and dignified with divine honour others allured to immodest and unlawfull love or to the receiving of filthy lucre and committing of murder as might bee shewne by many examples SECT X. Paganisme decayed of its owne accord so soone as humane aid ceased BEsides all that hath hitherto beene said Paganisme it selfe ministers to us a notable argument against it selfe namely because that wheresoever the same becomes destitute of humane help there straight way it comes to ruine as if the foundation thereof were quite overthrowne For if wee behold all the Kingdomes and states that are among Christians or Mahumetans wee shall finde no mention of Paganisme but in bookes Nay the histories of former times do shew that when the Emperours went about to uphold their Religion either by violence and persecution as did the first of them or by learning and subtilty as did Iulian yet notwithstanding it decayed daily not by any violent opposition nor by the brightnesse and splendor of Christianity for Jesus was accounted by the common sort onely a Carpenters sonne nor by the flourish of learning which they that taught the law of Christ used not nor by gifts rewards for they were poore nor by any soothing and slattering speeches for on the contrary they taught that all worldly coÌ„modity must be despised that all kind of adversity must be undergone for the Gospels sake See then how weake and impotent Paganisme was which by such meanes came to ruine Neither did the doctrine of Christ onely make the credulity of the Gentils to vanish but even bad Spirits came out of divers bodies at the name of Christ they became dumbe also and being demanded the reason of their silence they were compelled to say that they were able to do nothing where the name of Christ was called upon SECT XI Answer to the opinion of some that thinke the beginning and decay of Religions depend upon the efficacy of the starres THere were some Philosophers that did ascribe the beginning and decay of every Religion unto the starres But that which they professe themselves to know there in is taught with such variety and diversity in their Star-gazing science that a man can collect nothing from thence for certainty but onely this that there is no certainty at all therein I doe not here speake of such effects as have a necessary dependance upon naturall causes but of those that proceed from the will of man which of it selfe hath such liberty and freedome that no necessity or violence can be incident thereunto from without For if the assent or consent of the will did necessarily follow any outward impression then the power in our soule which wee may perceive it hath to consult and deliberate were given in vain Also the equity of all lawes of all rewards and punishments would be abolished seeing there can bee neither fault nor merit in that which is altogether necessary and inevitable Againe there are divers evill acts or effects of the will which if they proceeded of any necessity from the heavens then the same heavens and celestiall bodies must needs receive such efficacy from God so it would follow that God who is most perfectly good were the prime cause of that which is morally evill And seeing that in his law he prosesseth himselfe to abhor wickednesse which if hee implanted in the things themselves by such ineviâ—able power then hee might bee said to will two contraries to wit that the same thing should bee done and not bee done also a man should offend in any action hee did by divine instigation They speake more probably that say the influences of the stars doe first affect the ayre then our bodies with such qualities as often times doe excite and stirre up in the minde some desires or affections answerable thereunto and the will being allured or inticed by these motions doth oftentimes yeeld thereunto which though it be granted as it is credible for truth yet it makes nothing for the question wee havein hand For seeing that Christian Religion most of all with drawes men from those things which are pleasing unto the body it cannot therfore have its beginning from the assections of the body and consequently not from the influence of the starres which as but now we said have no power over the minde otherwise than by the medâ—ation of those affections The most prudent among Astrologers doe grant that wiâ—e and upright men are not under the dominion of the starres And such verily were they that first professed Christianity as their lives doe shew Or if there be any efficacy in learning and knowledge against the infection of the body even among Christians there were ever some that were excellent in this particular Besides as the most learned do confesse the effects of the Sâ—arres appertaine to certaine Climates of the world and are onely for a season but this Religion hath now continued above the space of one thousand six hundred yeares and that not in one part onely but in the most remote places of the whole world such as are of a far different situation in respect of the starres SECT XII The chiefe poâ—nts of Christianity are approved of by the heathen and if there hee any thing hâ—t scarce seemes crediblos herein the like or worse is found among the Pagans LAstly this is an evidence which makes much against the Pagans so that they have little or nothing to object against Christian Religion namely because all the parts thereof are of such honesty and integrity that by their plainenesse and perspicuity they doe as it were convince the minds of the heathens themselves among whom divers did teach the same truths which generally our Religion admits of for sound and orthodox As to give some instances true Religion consists not in rites and ceremonies but in the worship of the minde and Spirit hee is an adulterer that hath but onely a desire to
which for skill and diligence in Navigation excels the iest I exhorted them to use that art not onely for their owne proper gaine and commodity but also for the propagation of true Christian Religion For neither is there wanting matter for such their endevours since that they might try their fortunes abroad in farre distant-forren Countries and make incursions either upon the Pagans such as live in Arabia and Guinea or upon the Mahumetans as those under the dominion of the Turke the Persian and Carthaginians or lastly upon the Iewes and such as at this day are professed enemies of Christianity which are dispersed thorow the most parts of the world Neither are there wanting such wicked men as doe secretly for feare harbour the poyson of errour and publish the same unto the weaker sort when they see fit opportunity Against which evils my desire is we may be well fortified with truth And that such as are furnished with learning would endevour according to their ability to confute errours and in the meane while let others beware that they be not surprised by those that are enemies of the truth For which end that I may make it appeare how that Religion is no vaine frivolous thing in my first booke I doe beginne at the ground or foundation thereof which is That there is a God This truth I thus proceed to prove as followeth The first Booke OF THE TRVNESSE OF Christian Religion SECT I. That there is a God THAT there are somethingsâ—hich â—hich had a bâ—ginniâ—g is cleare to common sense and by the confession of all howbeit those things were not causes to themselves of their owne being For that which is not cannot produce any thing neither had it power to be before it was therefore it followes that the said things had their beginning from some other thing different from themselves Which may be averred not onely of such things as now we see or ever have beheld but of such also as gave originall unto these and so upward untill we come to some prime cause which never beganne to be and which as we say hath its existence by necessity and not after any conting nt manner And this what ever it be whereof by and by wee shall speake is that which is meant by divine power or Godhead Another reason to prove that there is some such divine Majestie is taken from the most manifest consent of all Nations such I meane as have not the light of reason altogether eclipsed or abolished by their savage cruelty and wilde affections For seeing that such things as proceed from mans will and arbitrement are not the same with all men but often subject to mutability yet this notion is every where admitted of and never was denied by any no not by Aristotle himselfe a man not very credulous in this kinde Therefore there must needs bee some agent that extends it selfe unto all mankinde which can be no other than either the Oracle of God himselfe or some tradition derived from the first parents of mankinde The former whereof if we admit then wee have that which is in question or if the later bee granted yet there can no good reason bee given why we may thinke that those first parents should gull all posterity with any fulsity in a matter of the greatest moment Moreover whether wee consider those parts of the world which were anciently knowne or those that are lately found out wheresoever there is as we have said any reliques of humanity there certainly is this truth acknowledged as well by such Heathens as have any ingenuity and wisdome as also by those that are of a more dull and stupid disposition The former whereof questionlesse could not all bee deceived neither is it likely that these later so si ly and simple should any way devise how to deceive one another Neither let any man here object that in sundry ages there have beene some most commonly which either could not beleeve or else would not professe they beleeved that there was a God For inasmuch as the number of such Atheists was but small and in regard that straight way upon the discussing of their rersons their opinion generally was set at naught thence it appeares that this proceeded not from the use of right reason which is common to men but either from the affectation of singularity such as was in him that would needs demonstrate the snow to bee blacke or from a corrupt mind like as when meats to a distempered palate doe taste otherwise than indeed they are But especially because both histories and other writings declare that by how much any man was the more honest by so much the more diligently did he preserve and increase this knowledge in himselfe concerning God And further that this conceit so opposite to the anciently received opinion chiefly proceeds from the bad disposition of those whom it would most of all profit or advantage if there were no God that is no judge of humane actions 't is evident in this respect for that whatsoever they conclude or determine whether it be concerning the succession of some lâ—…age without beginning or the confluence of Mores in the Sunne or what other thing soever they say in this matter the same hath in it no lesse if not more difficulties and absurdities neither can it be to any man that doth but with indifferency ponder the thing more credible than that opinion which is already received As touching that which some men pretend because they cannot see God therefore they cannot beleeve that he is if they see any thing they see enough to convince them for if this were truth what an indignitie were it for a man to beleeve hee hath a soule which notwithstanding he never saw more than the divine essence of God neither ought we to deny that there is such a divine nature when by our weake judgement we cannot comprehend the same for this is common to every inferiour creature not to bee able to comprehend those things that be of a higher and more excellent nature Thus the bruit beasts conceive not what man is much lesse doe they know after what manner men doe ordaine and governe common wealths measure the course of the starres or sayle upon the Ocean for all these things are beyond and above their reach Forasmuch then as man hath obtained a more excellent nature than the beasts and that not of himselfe thence hee may conclude that that same thing whereby hee is advanced above the condition of bruits is as farre superiour to him as those bruits are below himselfe and therefore some more noble nature there is which transcends his apprehension SECT II. That there is baâ— one God THis being manifest then that there is a God it followes in the next place that we speake of some of his attributes the first whereof is that there is but one God not many Gods This truth may bee declared first because God as was said before is that same
fundamentall principles for which chiefly wee have commended Christian Religion the certainty whereof appeares in this namely that those which out of mutuall and deadly hatred sought all the occasion and matter of contention they could durst not for all that proceed so farre as to deny that these precepts were commanded by Christ no not even those that refuse to frame their lives and actions according to that rule Howbeit if there be any such as will contradict this that wee say the same may bee likened to those Philosophers that denied the snow to be white For as these are confuted by sense so are those convinced by the unanimous consent of all Christian nations also by the many bookes that the first professors of Christian Religion and they which followed and divers succeeding Doctors have written as also by the testimony of them that have witnessed their faith in Christ by their death For in the opinion of any indifferent Iudge the same must needs bee reputed the true doctrine of Christ which so many haue successively acknowledged and professed like as wee are perswaded the same was the doctrine of Socrates which wee read in Plato and Xenophon as also that of Zene the Philosopher which we find held by the Stoi ks SECT XX. The excellency of Christian Religion is further proved from the dignity of the author THe third thing wherein wee said Christian Religion excelled all others that are or can be thought of was the manner whereby it was delivered and divulged Where first wee shall speake of the Author They that were authors of the wisdome among the Grecians confessed that they could not alleage almost any certainties in their doctrine because quoth they truth lyes hid in a deepe pit and our minds are no lesse dazeled in the contemptation of divine things than the eyes of an owle in beholding the bright shining of the Sunne Besides there was none among them but was guilty of some vice For some were flatterers of Princes others addicted to bawdery and wantonnesse a third sort to malapart boldnesse A great argument of a generall envy among them was their contention about words and matters of small or no moment In their devotions they were cold and heartlesse For those that did beleeve there was one God neglected his honour and worshipped such things as they knew were no Gods making that onely the rule of their Religion which was commonly received and practised in publike Touching the reward of godlinesse they determined nothing for certaine as appeares by the last farewell disputation of Socrates at his death Mahumet another Author of another Religion farre dispersed in these times throughout his whole life was inclined to lust and sensuality as his owne followers cannot deny neither did hee leave any testimony or assurance whereby his promise of such a reward as consisted in the free vse of junkets and venery can appeare to bee true after his returne since that his body is not yet revived but remaines at Medina untill this day But Moses the author of the Hebrew Law was an excellent man though not without his faults as namely when with some discontent and grumbling he so hardly tooke upon him the Ambassage which God commanded him touching the King of Egypt conceiving also some distrust of Gods promise for bringing water out of the rocke as the Hebrews themselves confesse yet did he scarce partake of any one of those promises which by the law he made unto the people but was perplexed with continuall mutâ—…ies and seditions in the wildernesse neither was hee permitted to enter into that blessed and pleasant land so much desired But above all these Christ is most honourable in that neither his countrey-men nor any other could ever convince him of sinne For whatsoever hee commanded others to observe the same did he observe and performe himselfe and the Commandements that God gave him he faithfully fulfilled leading a most pure and upright course of life being also most patient in suffering wrongs and abuses as was manifest at his death upon the crosse yea so affectionate was hee towards his very enemies that he prayed God to pardon even those that put him to death As for the reward which hee promised unto his Disciples wee verily beleeve that himselfe is made partaker therof after a most eminent and excellent manner For after hee was risen from the lead there were many that beheld and heard and saw him who also ascended up into heauen in the sight of his twelve disciples where he obtained all power as was evident in that according to his promise made at his departure hee endued them that were his followers with the gift of tongues and other admirable vertues all which may be a sure warrant for us not to doubt either of the truth or possibility of the reward which hee hath promised And thus wee have showne how that this Religion is more excellent than others in regard that Christ the author of it hath himselfe performed what hee commanded as also in his owne person obtained and already enioyeth the happinesse that he promised SECT XXI Also from the wonderfull spreading of this Religion LEt us in the next place descend to the effects of this doctrine aforesaid which doubtlesse being well weighed are such as plainely declare this doctrine to bee sacred and divine if so bee that God have any regard of humane affaires For as it argueda divine providence to cause thiâ— thing which should be best of all to bee of most large and ample extent so hath it happened to Christian Religion which wee see is published and taught thorowout all Europe not excepting the Northerne parts thereof so likewise thorowout Asia together with the Islands in the Oceaâ— thorowout Aegypt also â—…iopia and some other parts of Africaâ— And lastly in America Thus is 〈…〉 â—ow and thus was it anciently as is witnessed by the histories of all times by the bookes of Christians the acts of Synods and by â—hat old tradition at this day held â—mong the Barbarians concerning â—he travels or pilgrimages of Thomas Andrew and other Apoâ—â—les Clemens Tertullian and some â—ncients besides have noted how â—ar the name of Christ was known amongst the Brittaines Germanes and other remote nations in their times And certainly at this day there is no other Religion comparable hereunto for ample and â—arge extent Paganisme indeed is a large name but cannot bee said to bee one Religion since that it is not agreed upon by the Professors therof what one thing they should worship but some adore the stars others the elements and a third sort reverence their Catell or such things as have no subsistence Neither have they the same customes or any common Lord of all The Iewes on the other side are dispersed and scattered up and downe yet remaine one people Howbeit their Religion had never any great growth or increase after Christs ascension and theâ—… Law was not so much propagated by them as by