by some most prouident and carefull workeman cause and director of all thinges caused and directed by nothing but alwaies hauing from eternity existence beeing and all compleate and possible perfection to whome consequently all worshippe and homage euen by that title and for that preeminence is to be yeelded For as Cicero saith if it be not possible for a great number of letters and characters cast togither by chance without any order or disposition of sillables wordes and sentences to make the Annales of Ennius or compound any history or worke of learning if no man shoulde set them in order howe much more is it vnpossible to beleeue this admirable and wonderfull worlde to be made by accidentary concourse and meeting of thinges togither Yea such absurde irreligious Atheists must yeelde that of necessity in either case there is one first originall and independing both to frame and compose as also orderly to digest both the one and other For neither could those characters be made or ordered of themselues or those causes which by chance shoulde constitute the worlde be or haue concurrence without a Creator and former cause of such agreement For although some Phylosophers with many absurdities defended the eternity of the world an infinite number in successiue thinges yet they all euer graunted both a dependance emanation of them from God and that it was impossible an infinite progresse and proceeding coulde be in essentiall and subordinate causes such as the superior and inferior first and secondary causes are for where no beginning of causes could be founde there no operatiō could either be effected or begun And if that coulde by any man be imagined yet of necessity euen in that infinite number of causes one of whome the others shoulde depende must haue that supreame prerogatiue we assigne to the first and principall cause of thinges with out which nothing coulde be either gouerned or created Wherefore as Eusebius teacheth as in artificiall thinges to giue example an house cunningly curiouslie builded and adorned with all kinde of furniture is an vnfallible argument that there was a builder and disposer thereof much more doth the meruailous excellency number order and beawty of all naturall thinges in the great and glorious habitation house of the world giue euidence that a chiefe Prince artificer hath made digested and still ruleth and gouerneth them For which I prooued before as to make is an act of power and to make and create where there is infinite improportion is an euident argument of an infinitely able and omnipotent workeman so to see so many millions and innumerable multitudes of thinges not able to rule order digest prouide for themselues yet so vniformely without error so generally without exception so many thousandes of yeares as since the worlds creation and from eternity if it shoulde not be created in time without intermission to be ordered ruled digested continued preserued and prouided for is a manifest demonstration that they are thus maintayned and gouerned by some most prudent good and indefectible cause which performing that prouidence for the vse of man man a reasonable creature cannot be so vnreasonable and forgetfull of duty but yeeld vnto him that honour and Religion which so long and infinite a benefit deserueth That an infinite number of thinges besides man are and haue euer in all ages places and degrees of things beene ordered ruled and most certainly prouided for no Epicure can deny euery creature and euery sence he hath will bring euidence it is so That to rule gouerne order direct and prouide for thinges and to bring them to their end is an act and onely operation of reason vnderstanding no man can contradict man is the onely reasonable and vnderstanding creature of this inferiour worlde he doth not neither can he or any limited vnderstanding so certainely and vnfallibly order rule and haue prouidence ouer so many millions infinite and innumerable thinges none of them hath reason to order themselues and most doe want both sence and life therefore seeing there is neither act power or potentiality in them to order rule themselues and nothing else can bee assigned to exercise that vniuersall prouidence of necessity it must bee done by that chiefe and vniuersall cause their first maker for nothing else can perform it and their gouernment most properly belongeth to him No Prince that hath wonne instituted or otherwise obtayned a kingdome will neglect to rule it no Soueraigne may bee carelesse of his subiects no Parent regardelesse of his children he hath begotten no Artificer workeman or cause endued with reason can be without prouidence of the things and effects he hath produced although their care and charge require labour newe and daily costes in the agent Then that God and workeman whose infinite wisedome cannot alter and repent any worke he hath effected mislike no ende he hath entended whose goodnesse cannot be vnprouident or change to things he loued whose power is omnipotent whose act is but one and eternall with whome it is no greater businesse to gouerne a thousand worldes then one and the meanest creature whose vnderstanding is so illimited that nothing can possibly be concealed from him will not but take prouidence of man and al creatures he hath created And as the first creation of al things from nothing could not possibly be effected but by an infinite and illimited agent so both the duration and beeing of the same creatures which is as it were one continued production cannot be maintayned without the concourse of equall vertue neither their actions and operations which likewise be creatures and dependant possibly be effected without the same Creator Neither can any man imagine how an inferiour depending cause can begin continue or perfect any operation without this prouidence and assistance of the superiour and vniuersall Actor And although the heauens and celestiall bodies hauing a generall influence to inferiour thinges in that respect are tearmed vniuersall and common causes in regarde of these lower agents whose influx and actions are more particuler yet both they are inanimate and so vnfit for gouernment and if they be compared to God the supreame vniuersall cause they are priuate agents and howsoeuer they be considered they are secondary and depending and can worke nothing with out assistance of their Creator much lesse can the coniunctions aspectes sightes and constellations of the Planets onely accidents which worke nothing but in vertue of their subiect bee effectuall of such things And the Stoycks themselues commonly excepted from fatality the wils and free actions of men which is sufficient for this cause of Religion which is their homage And concerning meaner effectes of honour riches wealth prosperity death sicknesse and the like euery day and minute of time cryeth out with experience that like constellations doe not alwaies or ordinarily produce like dispositions and workes to exemplyfie was no man in England
of such production Wherefore seeing there be so many millions of thinges and kindes of creatures most certainely produced and existing in the worlde as all our sences are witnesses no man can say these things were made of them selues for so the same shoulde be and not be togither which is a repugnancie in nature neither of any other former depending cause for that likewise must haue an other to produce it Therefore sith nothinge is made of nothinge by nature which alwaies worketh in a subiecte and something nothing of it selfe nothing of any thing that is depending and yet so many thinges be in the worlde and the first of those created effects must bee of nothing otherwise they shoulde haue former secondary and created causes and betweene being and not being nothing and some thing nothing and so many thinges as nowe be there is infinite difference and improportion that cause which of nothinge created all things of necessity must be infinite omnipotent and illimited conteyning all goodnesse and perfection and so worthy all reuerence worship and whatsoeuer homage may be conceaued belonging to religion And as so many millions and distincte degrees of thinges coulde not in the beginning be created without an infinit omnipotent cause so as well the orderly productions and generations of all creatures since then and the daylie and howerly preseruation of them and all those excellencies wherewith they be endued from falling to corruption cannot be attributed to any inferiour agent The continuance and duration of essence and perfection is as much depending of an infinite and illimited agent as their first production was and as in the beginning without the worke of that omnipotent cause they coulde not possibly haue bin made of nothing as they were so without the like assistance they woulde in an instant be annihilate and come to nothing againe For though we shoulde graunt to all conceited men that euer were or woulde be accounted Philosophers that these inferiour thinges be compounded of elementary causes that they be produced by creatures of their own kindes men by men beastes by beastes of the same nature and so of others that they are assisted of the celestiall bodies and receaue influence from the heauens that respiration is from the aire heate from the fire and other necessaries from other elements yet neuer any Philosopher or man of iudgment can bee so absurde in reasoning but confes that al these things themselues both in production of other creatures as also in their owne being and preseruance depende of a former infinite cause and that these as they made nothing in the beginning but were made and had emanation for themselues of an other so they cannot either produce others or themselues continue without like assistance Therefore in euery least action duration or preseruance for euery minute of time we must of necessity appeale to that first omnipotent Creator For no proceeding can be infinitely without ende either in the production emanation or preseruance of thinges for so all causality and effecting operations should be taken away and no least effect could be produced For in ordinate causes the latter dependeth of the former and all latter causes of some precedent and firste cause but where there is no beginning there is no first so no causality consequently no effect nothing is nothing euer was nothing can be produced or preserued hereafter all things are already returned to nothing which is euidently vntrue therefore that first cause must needes be most honourable and deseruing all reuerentiall dutie and submission Moreouer experience teacheth that there is an infinit number of things in the world whose essence and being is not of necessity but contingent so that they may and may not be and whether they be or no no absurdity in nature can be concluded For who can say that man to giue example or any other creature is absolute and necessary to be either in respect of himselfe or any other for their being or not being It he be absolute necessary for the beeing of other creatures of necessity those creatures both in being and preseruation must depende of him which is euidently vntrue For if man were not other things might be as the heauens and diuers others were before he was created if all men were consumed yet all other thinges might remaine in safety In respect of himselfe he cannot be named absolutely and of necessity to be for so he shoulde bee of himselfe and without dependance of any other which is euidently false of euery limited and depending thing such as man and all creatures are Therefore aboue all depending thinges and such as be not of necessity we must at last arriue to one that is of it self absolute in depending of which the rest must haue dependance and to whome religion and duety is belonging both for that absolute and independing preeminence in himselfe as also that of necessity we depende of him The same reason ioyned with experience teacheth there is a subordination in all inferiour thinges none of them is altogither for it selfe nothing without some order to an other In arts and sciences belonging to the minde and intellectuall powers there is a subalternation In corporall and bodily thinges the matter is more apparant the heauens their motions and influences are not for themselues but for others that take benefite of their motion and receaue influx for them the simple and elementary creatures are for compounded thinges no compounded thing is for it selfe but is subordinat beastes sowles fishes and the rest are referred to man man as he is not of himselfe so much lesse to himselfe can he bee subordinat and so of euery thing that made not this subordination Therefore at last wee must come to some excellent thing which as he appointed this subordination and of himselfe can be subordinat to none because he is the first deuiser of this order so they all must needes bee subordinat to him And when in all orders of things alwaies that which is the end of others is most perfect and no reasonable and intellectuall agents doe thinges by themselues without instrumental causes or worke by instruments and secondary helpes but to some end and purpose Then seeing so many intellectuall eternall glorious and admirable thinges of the worlde coulde not possibly be framed ordered or disposed of by any thing inferiour vnreasonable and not intellectuall of necessitie as the first cause in producing and ordering so many and meruailous degrees and estates of creatures argueth both a first cause and infinite and omnipotent power in him so in ordeyning them to some ende that ende muste bee the most perfecte thing then seeing none coulde be more greater then hee or equall to himselfe for his honour and dignity they were created and hee was and is their end because his infinitnesse in power excludeth assistance his onely immensity in goodnesse and perfection debarreth all other last and finall ends and
admitteth no companion in equality of perfection And euery man and creature is so much more indebted and religed to him then to any inferiour agent parent Prince or potentate to whome we yeeld reuerence for benefits receaued by how much his infinit greatnesse and perfection exceedeth any limited and depending thing and by how much euery effecte is more beholding to the first and vniuersall cause without which absolutely it cannot be then to any secondary and particuler worker without which by the power of the former absolutely it may bee produced But if sence and experience may not bee admitted with these sensuall and beastlie men if no reason can haue allowance with such vnreasonable mindes and all naturall arguments demonstrations and daily experiments must be condemned with such vnnatural monsters if we should grant them al they can demande with so many impossibilities in ordinary connaturall things that inferiour causes could worke without dependance assistance of the superiour that no creature is depending either in essence or opperation that there is no first principall cause that chance and fortune which can be nothing but the accidentary concourse or effect of inferiour causes made all thinges and whatsoeuer impossibility any foolish and franticke braine can imagine to excuse their wicked and lasciuious liues Yet thousands of effects which haue beene and coulde not be by the production of any created cause must needes condemne them For all nations and people in the world Christians Iewes Mahumetanes Pagans and all estates of men haue prooued and must and doe acknowledge that infinite miraculous and supernaturall operations haue beene wrought which no limited power with all the coniunctions inclinations aspects constellations either of celestiall elementary or compounded thinges which they can deuise coulde possibly doe hauing no potentiality in them to effecte the meanest of those strange and meruailous operations onely able to be produced by an omnipotent and infinite agent And further to shewe an absolute dominion ouer all creatures to resist and restraine the most vsuall and naturall habilities of all inferiour causes as the most mooueable heauēs that they did not mooue but stand as it were amazed at so great a maiestie that the greatest planets which could be commanded of no inferiour agent haue changed their course and order The highest and ascending Element of fire hath descended euen to punnish the Irreligious The Aire hath denyed respiration to creatures The Waters in most huge quantities haue ascended against their natural propēsity to dtowne both particuler countries and the whole world in the generall inundation The whole earth hath trembled and all the firmaments and foundations of the world haue bin mooued at the pleasure of their Creator which no creature nor al creatures togither could effect yet all countries peoples and estates are witnesses to these thinges Thus we see all testimonies crie out there is a God infinite omnipotent and independing which hath effected these thinges This is the euidence of all creatures all nations and kingdomes all estates and degrees of men Patriarkes Prophets Priestes Kings Rulers Princes Philosophers Christians Iewes Mahumetanes Pagans al Rabbynes Doctors Sybilles Flamens Arch-flamens Calyphes Brachmans al that can be cyted for authority agree in this that there is a God This is the sentence vniforme consent of them all that disagree so much about his nature and religion in particuler Al good men allowe of this this all impious and wicked haue confessed except perhaps some fewe priuate men in so many generations times of the world which drowned in all licentious liuing haue to excuse their impieties rather wished it in will then affirmed in iudgement and those also when they came to death and miseries as I cited before acknowledged it And to conclude against barbarous and absurde people with absurdities if there is no firste omnipotent and most excellent cause then no religion which is onely due to so great a maiesty is to be rendred Then all nations and people of the worlde in all generations and so many thowsands of yeares that euer professed it were fooles and one Lucretius that liued and dyed mad or any particuler and beastly man that to tumble in filthinesse would wish so vnpossible a thing is only wise and holy If there is no first absolute and independing cause no operation can be effected nothing is now done nothing can be brought to passe hereafter because depending causes cannot worke without assistance so there neither is or can be any change alteration generation or corruption in the worlde but all thinges must needes returne to nothing If there is no God first and illimited cause to haue created the worlde there is no science knowledge or facultye in the worlde there neither is was or can be any creature or the least effecte because none of these limited and depending thinges coulde by any possibility bee of it selfe or any other depending cause And a thousand such impossible absurdities which follow this most blasphemous and sacriledgeous assertion there is no GOD if any barbarous and beastlie mouth durst be so impudent to pronounce it But this will bee more manifest in many chapters the whole treatise following to the confusion of al enemies to true Religion For which cause as also that I hope no man can be so vnreasonably blasphemous to make it a doubt I passe it ouer more brieflie in this place THE NECESSITY OF A DIuine prouidence towards man and other creatures ordeyned for him and his duety to render Reuerence and Religion ¶ CHAP. III. BVT to preuent the prophane and blasphemous excuses of this impious generation accusing the infinit wisdome of God of folly challenging his incomprehensible goodnes of improuidence If by impossibility thinges could be effected caused without any cause which nature generally reacheth for a most euident contradiction yet nothing coulde endure or be preserued without the prouidence and protection of an independing cause For duration and perseuerance of second causes is no lesse depending then their first creatiō Then how doth that infinit number of things which this worlde possesseth endure without corruption How can so many and diuers creatures not only wanting iudgment and reason for their rule and direction but all sense and life obtayne their endes and remayne in order so infallibly as they doe When by reason we knowe nothing wanting reason can make comparison conferre past present and future times and things iudge and discerne what is danger what is not what euill to be auoided what good and to be followed or by any possibility either knowe prosecure or imbrace that order and ende whereunto it is ordeyned And yet the certaine orderly and indefectiue motions of Heauens operations of Elements concourse of causes and workes of all inferiour and compounded creatures sensitiue vegetiue and such as haue neither reason sence or vegetation vtterly vnable to order and direct themselues giue testemony they are guided
c. The excellency of God the first cause worthy all Reuerence All creatures in the world all authorities euery argument for Religion in this worke prooueth a God The necessity of God to be the first efficient cause and Religion due to him Magist 4. dist 5 Duc. 2. Sent c. The preseruation of things by God binding to Religion One absolutely necessary and independing essence which is god worthye all worship The subordination of thinges by God c. God the finall end of all Supernaturall miracles which coulde not bee produced by any creature c. The testimony of all nations people Lactant. sup Absurdities of denying God c. The necessity of Gods prouidence for the dependance of creatures The vniforme and orderlye course euen of insensible thinges that can haue no prouidence in themselues Cicero l. 3. de Nat. Deor. Arist 2. Met. c. 2. text 5.8 Met. cap. 5. text 41. Auth. l. caus c. 1. c. Prouidence ouer creatures as much belonging to God as their creation Euseb lib. 3. Praep. Euang. No creature hath or can haue the generall prouidence of thinges No Maker of thinges endued with reason is vnprouident of his worke The infinite wisdome and goodnesse of God cannot but haue prouidence of thinges Euent of thinges cannot be imputed to the heauens and constellations Albert. lib. 1. Phisic ca. 19. tract 2. All authority prooueth the prouidence of God Example of Gods prouidence to euery meane creture Galen l. 3. de vsu part l. 5. Chap. 13. Examples of Gods supernaturall prouidence c. Gods prouidence to Hierusalem beefore the comming of Christ Gen. 12.15.17.18.3 Reg. 6. Gen 15. Act. 7. Exod. 12. Exod. 5.6.7.8 9.10.11.12.13.14.15.16.17 c. Porphyr l. 4. contr Christ App. lib. 4. contr Iud. Ioseph lib. 4. Antiquit. Arist lib. 7â— interpret 3. Reg. 6. Math. c. 5. Act. 2. Ioseph l. antiq Arist l. 72. interpret Machab. 1 Esdr 1.2.3 Arist supr Ioseph contr Appion 1. Esdr 1 2.3.4.5 6.7 c. Is 53. Hier. Sybil. apud Lact. 1.2 3.4 diu instit D. Tho. 3. p. Ioseph lib. 15.20.7 bell Math 27. Ioseph lib. 7. bell cap 12. Tacitus hist lib. 5. Ioseph lib. 7. bell cap. 12. Gods prouidence to the Apostoâ—ique See of Rome Sibil apud lact lib. diu instit Epist Apol. Bernard Lute Catal. haeret Casp Vlenb. 22. caus Miracles Cap. 10.11.13 infr Part. 2. Resol Arg. miracl The generall and vniforme consent of all countries and people Hist Eccl. Eus Niceph. Bed c. Alcaron Mah. Thalmud Iud. Petr. Maff. hist Indic c. Obiections of Epicures answered Cap. 2.3 sup Lib. 2. part 2. Resol Lib. 2. cap 6. part 2. Resol Arg. 5.6 c. Cap. 12.13.14 infr Cap. vlt. penult Seq The ende and felicity of man cannot bee in this life Cicero Tuscul quest et paradox Aristot lib. â— ethic cap. 1. Arist sup c. 8. The vnreasonable absurdities of Epicures and deniers of the soules immortality after death Deniers of the soule immortality deny themselues to be men Mercur. trism in Aescul plat c. Arist lib. 1. an text 20. lib. 2. an text 22. l. 12. met text 17.1 ethic c. 11. c. The powers of the soule in satiable in this life The absolute regiment of the reasonable powers ouer the sensible inferior Vertues spiritual qualities of man cannot be subiected in a Corporall and Mortall Subiecte The conscience and internal experience euen of the Epicures Rom. cap. 2.5.14.15 The chiefest operations of the soule independant of the body The principall acts of the soule more perfect when most abstracted from the body The reflected actes of mans soule The continuall contrarie Combats of the resonable soule and sensible powers The immortal powers of the soule which cannot be in a Mortall Subiect demonstrate the soule to be Immortall Euery kind of creatures except man hath an end in this life Seperated soules All scriptures The vndoub-Authoritie of holye Scriptures Antiquitie Iren. lib. 1. ca. 20.22.29 Epiphan haer 66. Euth part 2. panopl. tit 23. cap. 1. Anton. p. 4. tit 11. cap. 7. Beâ—gom hist in Diâ—g Genebr Chr. lib. 1. Ioseph lib. 10. contr Appi. Lactant. lib. 1.2.3.4 diu inst Eus in Chron. Euphemer mess in geneal Deor. Cicero nat Deor. Lactant. lib. 1.2 diu insstit Actaban hist Iud. polyhist hist Eupol c. 1. Esdr 1 2.3.4.5.6 7. c. Arist lib. 72. interpret 3 Reg 5. Sybil. apud Lactant. l. 2.3.4 5. diu instit D. Tho. 3. p. Gra. de Simb Ioseph lib. 1. antiq Eus lib 9. praepar cap 4. Nicl l. fraud Artab hist Iud. Polyh hist Iud. Arist l. de Iob Thalmud Alcoron Arist l. 72. intr Ioseph lib. 10. cont Appion App l. 4. cont Iud. Porphyr l. 4. cont Christ Ioseph lib. 1.2 antiq Orph. in car Iustin Martyr Orat. ad Anton pium Dion haliâ— lib. 4. The holines and excellencie of the writers of holie Scriptures aboue all other writers Hebr. 11 c. Plato ep 13. ad Dionis Efficacie of the doctrine in holie Scriptures Lib. 2.1 paâ— Resol The wonderfull consent in all things of al writers of holy Scriptures The miraculous translation and preseruation of scriptures Arist lib. 72. interpret The great authorization of scriptures in humane proceedings Thalm. Alco azoar 1 1. to 1.2 Concil Bellar. Chron. Genebr Cron Certaine foretelling of future contingent thinges Gen. 12.13.15.17 Exod. 12. Gen. 49. Numer 34.35.36 Ios 15.16.17 Deut. 31.32 Ios 6. â— Reg. 12. â— Reg. 23. 4. Reg. 20. Is 5.15.24.25.13.8 Hierem. 26. Zachar. 1. Hier. 37.29.38.39.25 4. Reg. 24.25 1. Esdr 1. 2. Esdr 2. Dan. 9 5. Is 53. Dan. 10.9 Is 42.40.50 Malach. 3. Is 1. Zach. 9. Psal 80. Os 2.3.6 Dan. 2. Agg. 2. Zachar. 11. Malach. 1. Is 1.2.3.5.6 c. Math. 24. Marc. 13. Luc. 21.19 c. Myracles to prooue the scriptures that by no possibility they can be vntrue Part. 2. Resol Aug. myracl cap. 10.11 seq c. Rich. des vict Patriarches Priests Prophets c. Gen. c. 3.4 Exod. Num. Leuit. Iudic. cap. 2. Phil. Iud. hist Ioseph l. Antiq bell Arist lib. 72. interpret Cic. l. de Nat. Deor. li diu Lac l. 1.2.3 4. c. diu instit Bed hist Ang. Al Kings Rulers Priests Oracles Archflamens c. of the Gentiles Hermond li. 1. disciplin Phil Bergom histor Euseb hist Virg. Bucol Iust in Apol. Lact. sup c. Poets Phylosophers Infr. tract 2 Argument 1. S. August apud Berg. hist Sybilles Eurip. in prollam Chrisip l diui Neu. lib. bell Punic Arastot in Annal Lactant. lib. diuin instit Cicero l. Nat. Deor. l. diuin Bergom hist in Sibill c. Lact. in Sibil S. Anton 1. part hist Infra tract 2. Argu. 1. c. Sages wise men Philip. Bergom hist Cicero Euseb c. Legistes and Lawemakers Gen. Gen. cap. 9. Phil. Iud. in hist Bergom l 2. hist fol. 4. Ioseph lib. 1. Antiquitat Lactant. sir l. diu instit Bergom in hist supr Cicero lib de Nat. Deor. instit Apol. Diodor.
supernaturall Worship OF THE NAME AND NAture of Religion ¶ CHAP. I. RELIGION amonge other names is so tearmed of the Latines either a Relegendo of often reading repeating and rumynating thinges appertayning to diuine Reuerence or a Reeligendo of chusing to please God againe by submission whome by want thereof we had forsaken or lastlie of Religando in that we are bounde vnto him by many Obligations both in respecte of excellencies conteyned in himselfe as benefits bestowed vpon vs And after the same proportion is tearmed of the Greekes Thresthia or Eusebia a pleasing oâ— God pietie and dutie vnto him And was charactered of the Hieroglyphycall Egiptyans in the same sence and of the true Religious Hebrewes named Zebach a Sacrifice which is the supreame worship of God or Chucath bolam an eternall and euer during statute or Chucath hatorah a statute of the lawe ordeyned by the lawe of God and euer due to him And by generall consent and conceit of all men of whatsoever profession and estate Infidels or true beleeuers Heretickes or Catholickes vnlearned or Philosophers alwaies vsed for that honour and reuerence we owe to God our maker and preseruer OF THE ABSOLVTE NECESsitie of God and a first cause most excellent and deseruing Worship and Religion ¶ CHAP. II. WHerefore vsing this worde Religion in the same sence and acceptance there neuer was or can be any nation people or particuler person so impious in gratefull or irreligious but if they acknowledged or confessed a God supreame gouernour and cause of thinges from whome they had their being and preseruation as both Lactantius and other learned Authors witnesse and experience prooueth all Atheists haue done when they come to die and see their owne defects but they yelded vnto him â—â—e religion or other For although many or most by their owne demerits and wickednesse were ignorant of the true felicitie of man what it was humane reason not able to clime so high yet knowing which by no possibility they coulde not but knowe themselues to be creatures and so dependant must of necessitie acknowledge all their perfections how many and excellent soeuer to be communicated and deriued vnto them from a former and independing cause so that for gifts and benefits already receâ—ued thankes and gratuity for those that shoulde afterwardes want submission prayer and obsecration and in regarde of his exceeding dignity and prehemmence all worshippe and reuerence were due and to be rendred For seeing he from whome all these thinges were imparted vnto man must needes be the first originall greatest most perfecte and without dependance of any other and all graces dignities and perfections that be or coulde be produced in all creatures that are haue beene or by possibility could be created for such also shoulde be his workes were to bee obtayned of him in him also they were to be sounde in a far more eminent and excellent degree for nothing can giue thay vnto an other which it hath not in it self either in the same or a better manner which must needes be most true in the first and principall cause for if this shoulde want the perfections and excellencies which be and were to be made by it it coulde neither giue them to others because it selfe should want them neither obtaine them for it selfe of any other because it is the first and can haue no former cause from whome to receaue them Then seing all those dignities and prerogatiues of wisdome bonity iustice mercy knowledge prouidence immutability eternity and the rest for which faith hope loue reuerence feare obedience sacrifice adoration or any kinde of honour and worship is required are connected vnited togither in that one eternal vnchangeable essence not after that limited and participated manner as they be in creatures but in such an infinite and incomprehensible sort that the least perfection we can imagine and conceaue in him is infinitely greater then all creatures and their perfections for euery thing in God that is but one most simple and vndeuided essence is also God infinite and vnmeasurable all true reuerence and religion muste needes be due and belonging vnto him though any man or creature of vnderstanding coulde be so mad to thinke him selfe a creature not to be dependant of that most perfect and infinite diuine nature For excellency of it selfe is cause worthy of honour though there be no farther obligation or band of reuerence But let no man thinke that I intende in this place to make a formall dispute to prooue that there is a God of which my confidence is no reasonable creature can be doubtfull For all Argumentes will be testimony and the meanest of so many millions of creatures as bee in the worlde giue demonstration in this case and that was euer so vndoubted and euident to all kingdomes countries and particuler persons in all places times and generations from the first creation that neuer any nation neuer any priuate man except mad or franticke with passions and beastlie pleasures to excuse his filthinesse in so many thousandes of yeares hitherto made it a question and whereof euery Argument of this worke will be a witnesse But I chieflie contende at this time to vpbrayde the Irreligious people of these daies how vnnaturall a thinge it is for anie reasonable creature such as euery man by nature is to neglect this dutie to his soueraigne King and maker which is not onely to proclaime himselfe an irreligious and disobedient traytor and rebbell vnto his Creator but by the least deniall thereof falsely to affirme there were neyther Creature or Creator God man or any thing else in the worlde For since nothing can be made but of some cause and in causes an infinite number maie not be graunted either this first cause of thinges and religious dutie to him must be confessed or else wee must say that nothing is or can be made when wee thinke we see the heauens elements and so many glorious creatures in this world we are deceaued because no such thing is or can be framed that we our selues which conceaue such variety are not neither doe wee imagine any such thing at all For if we take that reuerentiall originall and absolutely independing cause away nothing either alreadie is or by possibility can be hereafter For although some haue defended that the power of creation and producing some thinge of nothing may be communicated of God to a secondary cause yet they say that in such case this second agent shoulde onely be an instrumentall cause which euer remayneth a principall worker and they alwaies suppose such an one to be communicating that property to the other for where a principall and communicating cause is wanting an instrumentall cause to which such power is deligated cannot bee neither by anie power is imaginable For euery receauer receaueth of some and there cannot be any thing produced where there is no power deligate or indeligate instrumentall or principall
a wicked childe or subiect to vertuous Parents and Princes That God is free from inducing or leading into errors is euident already by that most excellent goodnesse which I haue shewed to be in him And that he hath deliuered so certaine infallible means for euery man to knowe the truth that except wilfully we neede not erre I wil demonstrate by inuincible Arguments hereafter as also prooue in particuler against all Infidels Iewes Pagans Mahumetans and all sorts of heretickes that their errors and proceedings in them are so manifestly false that they cannot be excused from wilfull ignorance And that the order of Catholickes true beleeuers is so certaine that they cannot be deceaued And to ease this irreligious people of all complaints against the oppressions tribulations and persecutions of the godly prosperities of the wicked I will shewe that such obiections against Religion are a manifest conuiction of a diuine reuerence and howe the temporall fauourers and preferments of the Religious did alwaies exceede the honours of the vngodly And to giue them that they seeke I will prooue if by impossibility there shoulde bee no Religion nor God no immortality after death yet that the state of the professors of worship euen in this worlde is farre more glorious honourable and pleasant then of Epicures and irreligious men THE NECESSITY OF RELIGION to obtaine the Immortall and Supernaturall end for the immortall Soule for man which can neither haue any end in this life or perish possibly with death ¶ CHAP. IIII. WHerfore though wee shoulde become such great Politickes so fully possessed with selfe loue delight in religious affaires that we woulde vse no reuerence or worshippe but for our owne aduantage yet we cannot but performe this reuerentiall duety especiallie when we enter into reckoning with our selues how many and often helps succours we want necessary to that end whereto wee were ordayned and that which we moste desire the better immortall portion of mans soule not hauing perfection in this worlde and yet must receaue it from God For no corporall or corruptible thinge of this life is able to satisfie and giue rest to the greedy vnderstanding or vnpleaseable appetite of our resonable incorruptible parte neyther was there anie Philosopher or student of nature able to finde here the end and felicitie thereof For by felicitie and happinesse all men alwaies did and doe vnderstand such an estate as is deuoided of all euill we woulde eschewe and abounding with all good we woulde wish for as Aristotle saieth that is Blessednesse which all men and all thinges doe seeke and desire Which estate and degree neuer any man yet howe muche soeuer befrended of this worlde coulde taste in this life but whatsoeuer they either founde for themselues or deuised for others it was not so durable plesant good or perfect but it wanted one thing or other wee might wishe to haue or brought with it somthing vnstable variable tedious troublesome painfull or vnpleasant which a mā in reason might iustly craue to want as manifestly appeareth not only in the general conditions which the Philosopher by light of nature requireth to the blessednes of man but in honor riches knowledge delight or other pleasure which any sect of Philosophers Accademicks Peripatetickes Stoickes or Epicureans in particuler appointed for humane felicitie Wherefore seeing such a condition and estate of happines cannot be found in this life and euery thing one time or other enioyeth his end and felicitie of necessity this end and happines of man must be obtained after death and receaued of God by duty to him as also all necessary helpes dispositions thereof all reuerence and religion must needs be done vnto him by man in a more high degree then of any other creature not ordayned to such a supernaturall and eternall ende And this no Epicure howe much soeuer brutishly blinded in delight or malitiouslie iniurious to the perfection of humane nature can deny For if he alleadge no reason for his impious and irreligious minde then no man can be so foolish to beleeue him If he pretende any shewe of reason how weake or feeble soeuer it is thereby he ouerthroweth that by his owne reason and vnderstanding which his licentious and brutish will laboureth to builde For reason iudgment beeing operations only of the intellectuall part of mans soule as immediate cause and not depending of the sensible phantasie or any corporall or organicall instrument for neyther a tree or any vegetatiue thing or a dogge or any sensible creature can reason argue or dispute of thinges shoulde be a manifest demonstration that soule which is endued with those habilities to be independing of the body spirituall and immortall liuing for euer and so to haue felicity after death for attayning whereof a Religion and worship is due to God Therefore euery one knowing himselfe to be a reasonable creature no man can possibly call the other in question except first he woulde doubt whether he be a man whether hee hath reason iudgeth of thinges past present and to come compareth one thing with an other argueth and disputeth of causes and effects for as both reason and all learned Philosophers teach that soule which hath these independing operations must needes be separable from the body and immortall Let vs adde the vnsatiablenesse of the same faculty whome all the science and knowledge of this worlde cannot content and the naturall inclination it hath to knowe the causes of such effects as it findeth in this life and cannot that vnanswerable appetite and propension of the will which neuer enioyeth enough of the thing it loueth but desireth more that liberty and freedome it hath commanding all sensible powers and faculties either to exercise or suspende their operations prescribing dooing or not dooing of thinges and effecting the will and election of itselfe howe vrgent soeuer the repugnant sensible appetites and desires bee Then how can anye man imagine that power to be dependinge of the bodie which in it chiefest operations is dependinge thereof but euidentlye sheweth Superioritie ouer all corporall and sensible passions and suggestions that it can rule bridle them as it pleaseth in such sorte that no foote can goe no eye can see no member organe or sensible power is able to execute any function if the will forbiddeth Or what Epicure can be so mad to affirme so many spirituall vertues as Religion faith hope reuerence feare iustice such others which all men at one tyme or other in some degree finde in themselues to bee subiected in a corporall or corruptyble power Or is there any of this schoole of impiety but their conscience and vnderstanding telleth them that sinne is not to be comitted and when they haue sinned accuseth them as guiltie of transgressinge the lawe of God whom they haue offended and consequently whom they are to worshippe reuerence Of which
trueth of those misteries they committed to those holie bookes that the whole worlde hath wondred at those miracles and all Philosophers euer confessed that such things hauing no cause or power of their production in nature coulde not be produced but by the assistance of an infinite and illimited Agent and not by him to confirme anie falsehoode or thinge vntrue The number of these signes bee too many to bee remembred and not onlie the Scriptures be full of those strange and meruailous workes but they be reported by heathen writers and wrought often times in open spectacles and places of viewe before whole multitudes of people that coulde not be deceaued of which I shall haue oportunity of speech hereafter therefore pas them ouer in this place Wherefore I may saie in this pointe as that learned Schoole-man said in the like Domine si decepti sumus a te decepti sumus O Lorde if wee bee deceaued wee are deceaued by thee For no other power coulde effect these thinges and not to giue credit to anie mistery so confirmed is the greatest obstinacie and incredulity can be assigned Therefore the holie scriptures by no possibilitie can be vntrue and if there were no other Argument either for Religion in generall or that in particuler which I will defende it were moste peruerse and obdurate Infidelitie to denie it without farther proofe THE EXAMPLE AND EVIdence of all Nations states of people and particuler persons ¶ CHAP. VI. THVS we see howe that diuine maiestie which claymeth Reuerence at our handes is infinite and euerlasting our Lorde Creator omnipotent to rewarde if we render worshippe iust and powerable to punish if we denie it We are his creatures seruants and depending of him in all we are we haue or can expect whether we liue or die wee are and must be in his subiection all reasons diuine and humane tell vs we must render Religion to him no excuse can bee founde in iudgment no reason will defende the contrary cause Then let vs try if we can finde any hope of comfort in company for this irreligious people For although no man may followe multitudes into error neither the testimony of any man or number of men if all the worlde woulde bee so wicked to become patrons of Irreligion can giue answere to that which is alleadged against it yet to men that be reprobate in their owne proceedings and dare not defende their condemned impieties it is some comfort to haue fellowes in damnation and these people voide of al truth and piety will not be ashamed to glory in any practizers of this opinion though neuer so wicked and vnreasonable Then let vs mooue this question of worship to all Kingdomes Countries Citities Communities to al persons of what estate degree or condition that euer were in any authority credit or reputation or worthy to be imitated in any time or age of the worlde from the first creation to these daies and prooue what companions we can finde for these prophane and beastlie scholers of Irreligion if any such be at this present which I rather feare then affirme If we appeale to the Patriarches that ruled in the lawe of Nature from Adam â—o Moyses or to Priests Iudges Prophets and Kinges that ruled in Israell Iurie froÌ„ him to Christ in all that lawe there is no controuersie in that generation for they did not only professe a Religion but that in particuler which was the true and lavvefull worshippe of GOD. If wee exhibite this complaint vnto all Rulers Kinges Emperours Priestes Flamens Archflamens Oracles or the Gods themselues of the Gentiles their very names and all Histories will tell vs although they erred in particuler what this dutie was yet they all agreed to vse Religion and euer in their Lawes Practice Sacrifices and so manifolde Rites defended it Let vs enquire of such as were most learned amongest them their Poets Philosophers Prophets and they giue consent so Linus Thebius that liued 1430. yeares before Christ speaketh euen of those thinges whereof Moyses entreated Amphion Mercurius Liricus Orpheus Musaeus Homer and Aesiodus are not vnlike and all the latter professe Religion And diuers of their most learned auncient and approoued Philosophers confirmed christian worship so far they were from denying pietie but of this hereafter And from the first to the last they all with mutuall agreement teach Religion is to bee vsed So Phegous that liued so neare to the deluge so Mercurus Trismagistus Cadmus Esculapius Thales Milesius Chilon Pithacus Bias Periander Pherecides Pithagoras Anacharsis Alemeon Epinenides Xenophanes Democritus Heraclitus Themistocles Aristides Anaxagoras Empedocles Permenides Melesius Hippocrates Zeno Socrates Alcibiades Isocrates Xenophon Achita Plato Antisthenes Spensippus Ermias Demosthenes Aristotle Dion Carmcides Eschines Xenophilus Phedron Xenocrates Hermegitius Apuleius Plotinus Dema Chalisthenes Zenon Chrisippus Polemon Crates and Crates Licon Tymon Diogines and Diogines Onesicitus Aristobolus Archimedes Panetius Possidomus Cathon Cato and the rest generally giue vs answere taught in learning and practised in life that Religion is to bee vsed and had in highest estimation If wee consult vvith the renowned Sibils so famous in all chiefest Nations of the worlde Italy Greece Persia Siria Egipt as Sibilla Persica Libica Delphica Cumaea Erithraea Samia Cumena Hellespontica Phrisia and Tiburta or Tiburtina they tell vs in particuler of christian worship so do others which liued after which will be more euident in my Arguments for Christians against externall Infidels If we will debate this cause with those who for their wise dome were called and and euer named the sage and most prudent in the worlde Thales and his companions they haue spoken and practized the same and their religious wits were the greatest cause of their so excellent cognomination If we will propounde this question to the most ancient Legists and Lawe-makers Rulers States and Kingdomes of the worlde they will witnesse it was so from their first foundation Before the deluge there is none or little memory kept but in holy Scriptures which teach the true Religion After the deluge Noe that holy and religious Patriarke was Prince in the world of him and his children proceeded all latter generations How religious hee was it needeth no recitation he liued after the Fludde 350. yeares and as Philo is witnesse did see 14000. men that were descended from him by which of spring all Nations of the worlde were after inhabited and of his children Sem Cham and Iaphet which were borne before the Fludde were founded 72. Nations all the founders of these Nations were the grande children of that truely religious Noe liuing in his time instructed of him and coulde not either be vtterly irreligious in themselues or institute Nations without Religion especially when Idolatry false worships were not knowne in the worlde some hundred yeares after these thinges And their first God Lisania surnamed Iupiter liued in Archadia a country obscure
endlesse and vnrecitable cares sollicitudes and miseries the Irreligeous vndergoe in procuring pleasures what labours and dangers in preseruing them what torments and and anguishes in forsakinge them what diseases sicknes violence vnhappines to those senses of theirs in which they woulde place their pleasures what immature sodaine vntimely deathes the ful priuatiō of al their ioyes felicities they incurre in exercising and possessing those banquets feastings luxuries honours riches and other pleasures Let vs forget the honour glorie of the godly by their sufferings and the ignominie dishonour of the others when they come to aduersity the comforts of the religious through their hope in God whom they worshippe the desperation of the irreligious spoiled of all consolation Let the euerliuinge vertues and reputation of the religious after death and they alwaies during infamy of the irreligious be omitted Let it not bee remembred that religion being a speciall morall vertue is to be repaied with corporall pleasures such as this worlde can giue but with eternall supernaturall and spirituall rewardes to obtayninge which terrestiall ioyes are often a let and hinderaunce by wedding vs to this worlde and the pressures of the godly by weaning vs from earthly delights the safest meanes to winne them Let mee make no argument that the aduersities of the iust in this life are the causes of their greater glorie after death and that both the pleasures and aduersities of the impious not regarding either the blessinges or corrections of GOD are the cause of their deeper damnation in Hell Wee will account it no felicitie or comfort for this time that the vertuous in theire greatest distresses are lamented of all and pittied with compassion often breeding greater ioye then their miseries bringe affliction and by hovve much their suffering is greater by so much bewayled and honoured more as the miseries and deathes of Millions of Martyrs and afflicted Saintes are witnesses honoured both of GOD and all creatures and the afflictions distresses and vnfortunate endes of the vvicked neglected and contemned both by GOD and man all thinges reioycing in their destruction vnhappines Lastelie to please the appetites of this people although we did grant them their owne absurditie and that which they seeke to find that the cheife and supreme felicitie of man is to bee expected and possessed in this life and that there is no pleasure or punnishment after death that the body is better then the soule the externall goods which they reckon honour riches pleasure prosperity and the like with health and long life to enioy them are most to be esteemed want debasement pouerty aduersitie affliction and other their infelicities most to bee auoyded although as these beeing often the cause of our chiefest good so the others are often the occasion of vnhappinesse Yet if we shoulde yeelde vnto them these vnreasonable requests and argue vvith carnall men by carnall Argumentes whatsoeuer they shall appoint to bee the greatest pleasure and happinesse in this worlde and to continue and perseuer longest for such thinges as be priuations of pleasures and corruptions of life and health wherein they are to be enioyed they will not esteeme for pleasures as honour riches health prosperity dignities and such others which is as much as any Epicure can demande or a beaste woulde aske if it had language and leaue to vtter the internall appetite Yet notwithstanding all this it will appeare that the prosperous estate and happy condition of the vertuous and professors of Religion hath often beene greater and their miseries and afflictions lesse in this life then of the impious and irreligious which onlie seeke for this preferment And to iustifie my assertion many Phylosophers Nations and Countries haue esteemed these temporall felicities to bee a temporall rewarde of Religion It was not lawfull for any amongst the auncient Egiptians to be a King except hee were a Priest and religious to the Gods and Mercurius sirnamed Trismegistus thrice-greatest was so called because hee was a King a Phylosopher and a Priest The olde and wise Romanes had the like custome and obseruation and all their Sacrifices Rites and Ceremonies some were as thankes for benefits receaued others to auoide afflictions to ease aduersities inflicted to cease plagues and pestilences to prosper attempts heale diseases encrease substance and the like not onely vsed of the Idolaters and false worshippers but of the true Israelites and instituted of God himselfe doe witnesse They esteemed no happines of this worlde to be without the true worshippe of God and many aduersities to come for irreligion This was the common sentence of the Caldeans Assirians Grecians Persians English and all Nations and to encourage all in this opinion by the generall and receaued Decrees of all vvorshippers those that were in the greatest degree of professing and exercising of this worshippe were euer had and esteemed in greatest honour so were the Patriarkes which were Priestes in the lawe of Nature Noe Abraham and other the high Priestes vnder the lawe of Moyses among the Israelites the Flamens and Archflamens amonge the Gentiles Brachmans with the Indians Caliphes in the lawe of Mahumet and among Christians Popes and spirituall Prelates are reuerenced vvith the greatest dignities And not onelie such estates whose calling was dedicated to vvorshippe but other conditions amongst all Nations which were most religious were reputed moste honourable and glorious and not onely amonge men but with God himselfe for by how much any people or countrey came nearer to true Religion they flourished more and they which truely followed it in the daies of their so doings were most happie and honourable and such as were most alienated from true reuerence of GOD and enemies thereof were most infortunate and miserable as manye persecutors of the Religious haue beene To giue example in the auncient religious Iewes so long as they continued their obedience God promised vnto them for that cause all prosperities and benedictions both spirituall and temporall Howe did hee honour them with visions apparitions of Angels from heauen what a propitiatory oracle did he ordaine to answere to their doubts and releeue their wants what Patriarches Prophets Priests Kinges Captaines and Iudges did he giue vnto them howe miraculouslie did he multiply their number and nation among their enemies how strangely did he punnish the Egiptians and deliuer them howe did he aduance them aboue mightie and potent Princes howe many did he depriue of their auncient possessions and made them rulers thereof howe miraculouslie did hee protecte them in theyr iournies feede them in their wantes defende them in their warres howe often howe many and miraculous victories did hee giue them howe did he enrich them with all temporall blessings riches gold treasure and abundance of all thinges which can be desired howe often did he promise to continue his care and prouidence if they remayned in duety and Religion howe well did he
performe it vntill they became irreligious and disobedient and at such times that they might knowe as he had often admonished them before that their Religion was cause of their prosperitie and irreligion woulde bring the contrary and vnfortunate miseries howe was that people punished howe often conquered and subdued spoyled of wealth Countrie Wiues Children Temple Altar Kinges Prophets and all comforts howe often led captiues and kept vassailes and since they fell to their laste irreligious apostasie from Christ how long time in how many Countries to howe many Nations haue they beene and at this time are the most miserable people in the worlde so that if a man woulde bee so incredulous that he would not beleeue the scriptures and promises and threates of God contayned in them towardes that people for those causes yet when the whole worlde doth witnesse these thinges haue beene so effected in so many generations no man can be so impious to denie it And this he performed not only to that people in generall but euen to the very particuler mē of that Nation as their Priests Kings and other priuate persons Who was so highly honoured and exalted of God as Moyses their Priest and Captaine was he not borne of meane parentage of the tribe of Leuie what patrimonie had hee left him what title had he to be so greate a man was he not condemned to death before he was borne was he not committed to the waters to bee drowned was hee not enforced to forsake his frendes and renounce his countrie to get his liuing among strangers by keeping sheepe And yet how was hee aduaunced honoured and exalted of God what miraculous and wounderfull priuiledges did hee graunt vnto him howe did he appoint him Captaine and Conductor of his people what victories and conquests did hee giue him oner Pharao and his Egiptians hovve did he ordaine him not onely superiour to depriue him of his riches life people but to vse the words of God constituted him the God of Pharao Constitui te Deum Pharaonis what misteries and secrets did he reueale vnto him how did he chuse and elect him alone among so manie hundred thousandes to conduct his people to the lande of promise And yet notwithstanding all this when hee shewed but one act of irreligion want of duty at the waters of contradiction he was for the same preuented by death and neuer entred in and Iosue was chosen to bee their guide So it happened to Noe to Abraham Loth Iacob Iosue Gedeon Sampson and the rest Religion was their exaltation and honour Thus it was and chaunced both to rulers and subiectes of that people as to exemplifie in their Kinges whose prosperities and harde fortunes and the causes of them were most knowne and famous What comparison was there betweene the felicities of the religious irreligious Kinges of Iuda howe honourable and prosperous vvere the raignes and regiments of their religious Kinges Dauid Asa Iosaphat Osias Ionathan Ezechias and Iosias if they be compared to the lamentable dishonors and miseries of their irrreligious Princes Saul Roboam Abias Ochozias Amasias Ozias and the rest that vvere impious Howe shorte and impotent vvere these mens regiments and kingdomes howe little vvas theire glorye hovve greate theire ignomye and dishonour when coutrarie how long and ample were the Empires howe noble and glorious was the honour of those religious Princes Such like were the successes and aduentures of the irreligious Kinges of Israell that falling from God and true Religion fell to Schisme and Idolatry they were but eighteene in number and tenne of them were miserablie slaine Nabath Ela Zamri Achab Ioram Zacharias Sellum Phacee Osee and the Scepter and Regiment was nine times translated from the families of the Kinges No family of them continuing the kingdome aboue the fourth generation that the curse and malediction of the irreligious might be imposed vpon them and there was but one onely familie of all those which enioyed it so long and that was of Iehu which drewe nearest to true Religion for he ouerthrewe the Altars Idols and idolatrous places of the Idoll Baall and put his Priests to death And although the Kinges of Israell descended of the same Imadge of Abraham as the Kinges of Iuda did and were for number of people farre aboue them beeing ten tribes and the Kingdome of Iuda only two yet howe were the irreligious Kinges of Israell tossed turmoyled and led captiues more then the other howe were they alwaies inferior their kingdome of lesse continuance The enemies of Religion Balthasar Aman and others came to vnnaturall endes and were lamentably depriued of all dignities and life it selfe So in the time of the Machabees it came to passe with the fauourers of Religion and contrary with the irreligious enemies and persecutors thereof Such relation may bee made of the proceedings of other children of Abraham descending of Cetura and from his sonne Ismael those which were vertuous and religious flourished as the others did and their persecutors were dishonourable And that it might be euident to all posterities that the promise of God is true that he rewardeth the Religious and debaseth the Impious the most holy and religious Patriarke Abraham when there were many more potent and mighty then he yet because he was so religious aboue the rest God promised for that cause to make him the father of many Nations and wee see how manie Kings and mightie Princes haue descended from him For not the ancient Kings of Iurie and Israel but of Arabia Ethiopia Idumea Egipt Colchians that most potent christian Prince Pret Ianne of Iude and all Christian Kings are either his spiritual or temporal posteritie And as a memorie of their discent from Abraham and not for anie religious ceremonie the inhabitants of the Christian Empire of Pret Ianne are circumcysed as also diuers other people as approued writers are witnes And who doubteth but many potent infidell and irreligious Princes as Turkes and Arabians although for them selues and their owne iniquities and irreligion they neither deserue either temporall or spirituall blessings of God Yet because they were as some suppose the carnall children of Ismael Esau the offspring of Abraham and Isaac although in holy Scriptures they are depriued of some spirituall faucurs graces and preeminences and commaunded to be cast out and haue no inheritaunce yet that they possesse and enioy there temporall felicities and possessions from the temporall benedictions of their religious auncestors Abraham and Isaac and the promise of God vnto them for concerning Ismael God said vnto Abraham Sed et filium ancillae c. But also I will make Ismael the son of thy hand-maide a great people which the Angel after promised to his mother Agar in me same wordes such was the benediction of the religious Isaac to his Irreligious childe Esau in temporall thinges when he was depriued of some spirituall
anye Epicure or Atheist so impyous and prophane but by reason he should graunt the opinyon of all the worlde and professors of a God and Religion at leaste to bee a probable sentence thus his owne opinyon coulde not bee voyde of feare Then lette vs constitute a Religyous and Irreligeous Man in the same estate of Healthe Sicknesse Riches Pouertye Honour Disgrace Pleasure Myserie and the lyke hee that professeth there is a God by whose prouydence all thynges bee ordered whiche is Infinyte in Power Vnmeasureable in Goodnes and cannot committe Iniustice If hee bee in Healthe Riches Honour Pleasure and state of reste his comforte and delyghte is encreased and doubled to consider that as hee infalliblie supposeth his GOD vvhome hee serueth can and will preserue him in that estate so likewise deliuer him if hee bee in the aduerse callinge of sickenesse disgrace pouertye persecution and other miseries and if not yet for his patience hee will rewarde him Thus his pleasure is enlarged with iustlie conceaued truste of continuance in miserye his affliction healed with hope of deliuerie or retribution for perseueraunce These comfortes and delyghtes cannot bee graunted to the Irreligeous haueinge no hope eyther of continuinge and encreasynge his pleasures or abbreuiâ—tinge his afflictions but hee is vexed with the contrarye infelicitie alwayes in seare and daunger to bee depriued of his good and perseuer in his aduersity which experiment although it be verified in the whole age of men yet more appeareth in the decayeinge tyme when the Religeous perswadeth himselfe the ende of all his myseries is at hande and his greateste ioye is to beeginne when contrarie-wise the other is inuaded with a double infelicitie one to loose his delights and the other to enter into greater tormentes which in the whole circuite of the Religious life bringeth a doubled consolation and that in respect of the hoped happines after so much greater then all pleasures delights which any epicure can haue by howe much the infinyte goodnesse of God to be possessed of an immortall Soule for euer exceedeth the shorte and temporall vncertayne pleasure of the sensible man For although these ioyes in them-selues shoulde not bee obtayned yet seeinge the delight and pleasure of the will is framed more or lesse accordinge to the Apprehension and Iudgemente of the vnderstandynge by which it is mooued and taketh delighte the ioye of an vncertaine felicitye and happinesse conceaued as certaine and so proposed to the will engenderethe as greate a delectation as that which is certaine doeth for externall obiects mooue not the internall powers of the soule wherein delightes are engendered as they are in them-selues but as they are conceaued and apprehended of those faculties and so of griefe and affliction because beinge extrinsecall and not in the vnderstanding wil of themselues but by apprehension iudgement they moue not but after the same maÌ„ner by which they are receaued made present Therefore seeing there is no proportion betweene the delightes of the one and the other either in respect of the thinges themselues whereof the delight must arise or the proportion of man which doth and muste enioy them or the time of their duration whether there is any God and Religion or no yet the condition of him that professeth Religion euen in that respect for which the other doth denie it which is onlie to liue in delight and deuoyded of affliction is to be preferred And to this the experimented practise of so manye Kinges Princes and Potentates both of England and other Nations which haue voluntarily forsaken their certaine and greatest temporal honours preferments and delightes to enioy the consolations of the Religious and so many thousands which haue forsaken the corporall pleasures which such Epicures desire and liued in desarts where they coulde not bee possessed but only spirituall comfortes must be their hope haue yeelded euidence where the comfort of gaining heauen auoyding hell haue turned their troubles into ioyes As contrary wise the beastlie and epicureous life of prophane and irreligious men ioyned alwaies as it can neuer be free from doubt with coÌ„tinuall feare of so great a losse as heauen and such dread of damnation as is in hel cannot bee accounted a pleasant state though euery one shoulde bee as potent to procure and as wanton to possesse himselfe of pleasures as euer any Heliogobalus was For daunger of the greater paine expelleth the lesser pleasure and feare of eternall torment would frustrat a momentary delight So that howsoeuer the euent shoulde prooue the professor of Religion hath made the better and more pleasant choise and in no state delight can chance to man if worship vnto God be not regarded And whosoeuer desireth to liue at rest and haue delight either in this or the life to come must not be forgetfull of that dutie Whereupon Plutarch the Philosopher not onlie was of this opinion but wrote a booke intituled That no man coulde liue a pleasant life in the opinion of Epicurus and these are sufficient for this purpose For although I doubt not but in these licentious daies manie voluptuous and carnall menne forgetfull of rhe dignytie of humane nature both in respecte of feare of punishment due for theyr iniquities as also that they mighte more freelie without restraynte wallowe themselues wholy in delightes wishe in will and affection there neyther were Religion due to God or Reuenge to the Irreligion of man yet I cannot be perswaded that any vnderstandinge can bee so sottishe in iudgement to denie it Of the Absurdities which the Irreligeous must graunt THE XVI AND LASTE CHAP. and Conclusion FOr to come to conclusion againste this Godlesse Generation what Iudgement or Vnderstandinge of any priuate or particuler voluptuous man for no others euer were Agents in this cause can dare to enter into that sentence which all learned and reasonable menne in the worlde in all ages and places haue condemned for moste impious vnreasonable all schooles vniuersities societies companies professinge knowledge haue exploded for the greateste detesteable wickednesse which all Patriarkes Prophets Priestes Iudges Sibils Rabbines Legists Flamens Arche flamens Caliphes Brachmans all sorts of people Christians Iewes Pagans Mahumetanes Catholikes Heretickes Philosophers Poets Magicians Angels seperated Souls Deuils al creatures euen insensible things by one meanes or other haue reproued for the moste barbarous vnnaturall disobedience which can be inuented That which in so many thousands of yeares in such diuersities of opinions errors in so many vaste and populous nations in which all other impieties haue beene professed Neuer any Kingdome Countrey State Prouince Citie Towne or Village practised and by probable coniectures neuer one particuler person except franticke vvith pleasures and distracted in minde defended but only a fewe ignorant barbarous and beastly men made of sinne and guiltie of theyr owne hell wishinge for auoydeinge punishmente For what reason and vnderstanding can make denyall of that which if he denieth all
authoritie experience sence and grounde of reasoninge and reason it selfe is denied for whose denyall not the leaste aparaunce of one Argument can be alledged for whose approbation all Testimonies of God and all creatures are certaine which if it be graunted and trulie practized all truthes graces honours dignities and priuiledges belonging to man naturall and supernaturall either in this life or after death are so certainly obtayned if it bee denyed all honours and immenities are lost all afflictions temporall and eternall are incurred all absurdities graunted all vntruthes affirmed all veryties condemned Sinne is vertue vertue is sinne sinne must be practised vertue may not bee allowed nothing is sinne nothing is vertue Falsehoods and contradictions are true all learning reiected No community Kingdome Magistracie Discipline no Soueraigne no Subiection no Lawe must be receaued no barbarous tyrannycall or licentious impiety omitted Mans soule mortall man a beast many beastes better then man And infinite more such absurdities which directlie proceede from this blaspheamous position Religion is not to bee vsed if anie man shall be so senceles to affirme it The end of the first Treatise THE FIRST CHAPTER OF THE SECOND TREATISE BRIEFELY SHEWing against all externall Infidels how only that Religion which Iesus Christ deliuered to the worlde is the true Worship of God HAuing ended my first conclusion of the necessity of a Religion against the Irreligious I am nexte in this time of so manifolde errors to auoide all daunger of professing false reuerence to prooue what religion among so many is only true which I will performe in so vndeniable manner that no verity shall be so certaine as that reuereÌ„ce to god which I wil defend And first against al external enimies of Christ My next proposition shal be that Religion which he taught is only true and all others false which to a people of a professed Christian Nation needeth not long probation wherefore to bee briefe in this dispute such is the vndoubted certainty of this sentence whether we consider the excellencie and dignity of the doctrine it selfe of the Messias and sonne of God vvhich gaue it vnto vs or the miraculous manner whereby it was deliuered and embraced or the basenesse impietie and most manifest errors of all other professions the wickednesse of the inuentors and disorders in inuenting and dylating them that a man which will giue credit to any probable Argument cannot call it into question And he shall see these Testimonies not onely recorded by the holy wrighters Prophets Apostles and Euangelistes immediatelye illuminated of God but of our greateste professed enemies emonge whome wee doe not oneâ—ie finde confirmed in generall the Religion of Christ but almoste euerie particuler article and mistery thereof registred and allowed as the Trinitie Incarnation the two natures of Diuinitie and Humanitie in Christ the promise of his comminge his miraculous conception natiuitie life deathe resurrection ascention comminge of the holy Ghost conuersion of the worlde the ende thereof his comminge to iudgemente his giuinge sentence the finall beatitude and rewarde of the vertuous worshippers of him eternall punishment of the wicked and his enemies and other misteries of our beleefe testified ratified of all kynde of Infidels Iewes Pagans Mahumetanes Brachmans allowed by god himselfe apparitions and witnesse of Angelles from heauen and all creatures vppon earth the heauens and celestiall bodies reioyceinge in his birth the Sunne Moone all elements and compounded things lamentinge his death The Sunne against nature eclipsed the Moone violentinge his course the aire darkened the earth trembleinge rockes rendeing the windes tempests Seas contrarie to their naturall inclinations performinge his commandements Oracles ceaseinge Idols fallinge the deuils and creatures both sensible insensible acknowledging and obeying him many miracles to the same effect wicked spirits professed enemies of all pietie cast forth by authority future contingeÌ„t things most certainly foretold incurable diseases healed blinde restored to sight lame to going deafe to hearing dumbe to speaking dead to life when in all humane reason science of Philosophers such effects are vnpossible to be performed by natural meanes or supernaturally to be wrought of God or any secondâ—rie cause by his cooperation to giue creditte and authoritye to falsehoode The moste straunge and myraculous alteration in the liues of those embraced him the wonderfull conuersion of the world vnto him the rare and extraordinarie stil continuing punishements vpon those refused him And these and such witnesses not giuen in obscure and base places onlie beefore simple and vnlearned menne as Seducers vse to deale but in frequente and publique places and moste famous Cityes beefore the mightiest and moste potent Prynces Kinges Tetrarches of Iurie Syria and other Nations yea the moste wise Phylosophers craftie and subtille Magicyans of the world Written and recorded not onelie by the holie Prophets Apostles and Euangelists myraculouslie prooued to haue beene directed and assisted and neuer to haue written vntruth or the Patriarkes in their testament cited by Origen that liued within one hundred and threescore years of Christ as then extant and translated forth of hebrue into greek by Procopius eleauen hundred years agoe where euerye one of them prophesieth most plainly of Iesus Christ the Mesias And the generall consent of the auncient Rabbines expositors of holie scriptures before christ but those which euer were in highest account reputation among the Gentils theÌ„selues whether for learning and antiquitie as Soroastres Hermes Trismegistus their most renouÌ„ed or such as god had illuminated with these misteries liued as Prophets for the instruction of that people as so many of the Sibils as plainlie foretelling the misteries proceedings of christ of his diuinitie humanity natiuity life death comming to iudgment and other secrets of christian doctrine as if they had beene personally present and seene those thinges effected So did the Oracles and answers of their Gods were enforced so to do as themselues confessed and not only to priuate men but to the Emperours and chiefe Princes So doe and did the moste authenticke Registers and imperiall Recordes Wrightings and Edicts of the Gentile Emperours as Tiberius Traiane Antonius and other princes as Pilate and Herod in Iurie the Senators at Rome and others So those which were the moste noisome and offensiue enemies of Christ the Thalmadists Pophiry and Mahumet that greate Seducer which in dyuers chapters of his Alcaron confirmeth the Miracles and Religion of Christ for moste true and holie Therefore dealing with men of a christian countrie such as I hope all inhabitants of Englande desire alwaies to bee accounted I might make an end of this matter But because I haue taken in hand to prooue catholike Religion to be the onlie true worshippe and reuerence of God not onlie against al deuided sects of heretickes which I am to performe in my disputation againste my cuntrie Protestants but also against all Infidels and other misbeleeuers and by moste certaine and
them that it maye be euident howe manifestlye they be confounded euen by their owne groundes and authorityes whether wee will consider Catholicke worshippe in generall or the perticuler misteryes it defendeth against those misbeleuers whiche maye also bee applyed against the protestante sacramentaryes of this tyme in those poyntes whiche they nowe maintayne againste those most auncient and learned Rabbynes But of this I muste intreate heareafter THE 5. ARGVM Founded vpon the strange and extraordinary punnishments imposed vpon all enemies of Christ and his Religion OR if extraordinary vengeance of God vpon any people or person for incredulity and sinne is a certayne argument of the errour and sinne of that people or person as all men acknowledge it is euident by the punnishments of all other professions only Christian Religion to bee true And to passe the Mahumetanes Pagans and so many hundreds of Arch-heretickes with their complices and confederates punnished of God and extinguished by Christian Religion as I haue shewed of Heretickes in my Apologicall Epistle and of the Pagan Emperours and Mahumetanes in my first treatise and will be more euident hereafter So that now none of all these remaine but only Mahumetans and Mahumet himselfe confesseth that they shall vtterly perish and be ouerthrowne Then to exemplifie in the Iewes the only enemies vntouched in this pointe and those vvhich before their reiecting of Christ were the people of God If Christ had not beene the Messias but a Seducer they coulde neither haue sinned or bene punnished as offendors but deserued well in putting him to death so farre they shoulde haue beene by that worke free from so manie punnishmentes as haue beene layed vppon them But nowe who can imagine any other cause coulde bee founde in any people for vvhich that Nation which hadde so longe continued the peculier of GOD of vvhome hee had vndertaken so particuler and singuler protection witnessed by so many fauours and extraordinarie prerogatiues graunted vnto them aboue all other countries shoulde deserue so greate and during punnishment and misery that they shoulde loose their Temple Altar Sacrifice Prophets and Priesthoode to haue so many thousandes pined with famine murthered by intestine sedition killed of idolatrous enemies led captiues and sold for slaues And not onely those of that generation which liued in Hierusalem and Iury but the Iewish inhabitants of Alexandria Caesaria Scythopolis Ptolemayis Tyre and all places where they liued as Iosephus their owne historian and others witnesse Then what sinne could be so rigorouslie reuenged of God rather enclyned to mercy then iustice and by no possibility to doe wronge then that which in malice exceedeth and is greater then all others their most irreligious and vnnaturall entreating of the Messias for which iniquity they are odious to all people both Christians and Mahumetanes to this day And if anie man desireth to se the particuler of their miseries and in them the Anothomy of a wicked persecuted people and afflicted enemy of God he may reade their owne historians Iosephus and Philo and for such as haue not that opportunity brieflie to recapitulat some of their most worthy punishments Caiphas their high priest and enemy to Christ killed himselfe Annas died miserablye Herode that deluded him was banished to Lyons by the Emperour Caius and spoyled of all hee had so Herodiadas her dauncing daughter had her head cut off with yse In Alexandria the Iewes by the permission of Flaccus President suffered to bee beaten and killed at euery mans pleasure as their owne Philo reporteth Pylate that put him to death perpetually exiled to Vienna kept close prisoner and killed himselfe The Statua of Caius by force placed in their Temple about Seleucia 50000. of their Iewish men killed Their King Herodes consumed with wormes In the feast of Pentecost no tumult raysed twenty thousands styfled to death Forbidden by the Samaritans to goe by thē to Hierusalem Ananias their high priest sent prisoner and bounde like a traytor to Rome by Quadratus the President All Iury full of theeues and sorcerers Ionathas their high priest murdered Murthers committed euen in the Temple it selfe and in the greatest festiuities The Priests spoile one an other And after vnder Florus their President their nobility torne in peeces and crucified Their Sinagogue destroied at Cesarea The house of Ananias their highe priest burnt by rebels and he murthered And at the same instant while these thinges were done at Hierusalem the same daye and howre as Iosephus witnesseth aboue 20000. killed at Cesarea And wheresoeuer the Iewes were dispersed if the Gentyles were stronger they were put to death thirteene thousand by the Sythopolitans 2500. by the Ascalonytes 2000. at Ptolemais 5000. at Ioppe 1000. at Damascus At Tyre all killed or committed to prison 50000 at Alexandria and all these and other murthers procured against them by a Presidente of their owne nation And when their city was besiedged of Cestinus President of Siria howe often myght hee haue taken it if he would and was desired euen by the nobility of Hierusalem promising to open the gates and refused but it was differred for the deliuery of the Chrstians thence and greater punishment of the Iewes And before it was besieged of Vespetian a hundred thousand slayne and sold almost 40000. an infinit number killed of themselues The high priestes were slaine and lay naked in the streetes eaten of dogs beasts The citye deuided into domesticall sedition two armies in the temple one within and the other in the court Their Granary where prouision of victual for many yeres was layed vp burnt and consumed to ashes that factious army that was planted in the Temple all slaine not one escaping those that fled the city for famine were crucified by Titus fiue hundred euery day that there was no roome to put them to death A wall of thirty nyne furlonges was made in three dayes space to intrench them as Christ had prophesyed and thirteene Castles to keep them in that they coulde not get foorth to eate grasse The dead bodyes in the towne stunke so that they annoyed the campe of their enemye and besiedger 2000. of them in one nighte were cut in peeces of the Syryan and Arabian souldiers to seeke their gold within their bowels and thus they were daylie vsed vntill their enemye Tytus forbadde it From the fourteenth of Aprill when the siedge beganne vntill the laste daye of Iuly there were carried forth of dead bodies out of one only gate the Porter him selfe Manneus being witnesse vnto Tytus an hundred and fiftie thousands besides those which were buried And the noble men that fled to Tytus affirmed that there were six hundred thousands of the poorer sort that were dead cast forth of the gates and that the number of the others coulde not be reckoned for when they could not be caried forth they were throwne togither on heapes The famine was so greate that they