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
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
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
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
Thalmud it selfe and all the world can tell not only that christ Iesus discended of king Dauids parentage and was borne in the same citie of Bethlem but that aboue 1500. years agoe the family of king Dauid by expresse cōmand of Vespasian that not one should bee left aliue that discended of that line was destroyed because he knew the Messias was of that linage and soone after the cittie of Bethlem was quite desolate and ouerthrown in the time of Adriā the Emperor Therfore as in the former reason this signe cānot be applied to any false or forged Messias to come for neyther the towne vnknown nether the family either wholy rooted out or moste vncertainlie cofounded with the rest can be a certaine signe of so sure notice as the Messias was to be discerned by Thirdly the Sacrifices of the Iews offered in Ierusalem their priesthoode sacraments ceremonies of their religion there practised were moste honorable in that people not vnknown to the greatest kingdomes of the earth and as they had beene kept celebrated there with so great applause cōcorse of so many nations 1400. years together so they could not cease be taken away but with the knowledge wonder of many peoples The cease of these thynges was a signe of the cōming of the Mesias as the prophets Daniel Ieremy Malachi Osee Esay others and the Sibils themselues among the gentiles had moste playnelie described But soone after the cōming of Christ all these did cease Ierusalē their city where these Sacrifices were vsed the Temple Altar where they were offered the Pryests which practised these rites ceremonies were destroied banished and exiled that nation as I haue shewed before and the whole world can witnes Therfore seing neither Iew Gentile nor Mahumetan worship any of that time for the Messias and those signes cannot possibly be verified in any since or to come only Iesus christ in whom they were compleated must needs be the Messias as not only christians but Mahumet and Mahumetans acknowledge Fourthly the Idolatries and Superstions of the gentiles which onely Iurie excepted possessed the whole habitable knowne worlde and had practized those things almost three thousand years without desolation maintained and aduaunced by so manie Kinges and Emperours were so familiar and experyenced to all natiōs that they could not cease without a wonderfull and strange alteratiō there fore God had also assigned this for a distinctiue Badge to beginne at the tyme of the Messias and to bee effected by his Religion and that those Gentiles Idolaters should be conuerted vnto Christ There is no other which can pretend to haue beene cause of these changes Mahumet doth not challendge it but yeeldeth it to Christ the Iewes haue not donne it and yet deny Mahumet and there bee no knowne professors of religion at this day but Iewes Mahumetanes Pagans and Christians and amonge all these onlie the remnant of Pagans bee Idolaters the Iewes deny the Messias to bee come the Pagans neuer expected any the rest Christians and Mahumetanes allovve Christ Iesus only to be the Messias therefore hee is to bee receaued and onlie his Religion Fistly from the time of Abraham in whose daies God tooke so particuler care of his posterity the Iewish Nation vntill their vtter destruction in the time of Titus and Vespatian had passed aboue two thousand yeares by which space that Nation was called the peculiar people of God and in respecte of the priuiledges grannted vnto them the whole worlde was not to be compared so many miraculous vnwonted fauours shewed vnto them aboue all others recorded not onlie in the sacred Scriptures and the Iewish historians but Pagan and Mahumetane writers are witnesse Therefore that the immutable goodnesse of God shoulde so longe time and extraordinarily persecute and punnishe that people which hee had so honoured before was not only an argument of some grieuous sinne in that generation of which I will speake hereafter but it woulde seeme a most strange and wonderfull thing to all persons Therefore this was giuen for a signe of the comming of the Messias as the Prophets Osee Daniell Hieremy Malachy and others expresse in most plaine sentences that they shoulde be Vagi in nationibus Vagabondes in all nations Sine Rege sine Lege sine Principe sine Sacrificio c. Without King without Lawe without Prince without Sacrifice and without Altar c. Which the whole world knoweth and the Iewes prooue by bitter experience to bee effected in them since the time of Christ and from the last captiuity of Hierusalem nowe aboue 1500 yeares without al hope of receauing into fauour with God and to bee restored to their former fauours therefore Iesus is the Messias Sixtly because I haue made mention of the Kinges and Princes of Iury as the Scepter and kingely Regiment of the trybe of Iuda was the moste renowned temporall dignity in that Nation had continued from king Dauid the first king of that tribe vntill Herod the Ascolanite aboue a thousand yeares so it was renouned in moste countries of the worlde seldome anye one familie enioying princely Regiment so longe and could not be taken away without a common wonder note of people and therefore was propheticallye giuen by Iacob for a signe of the comminge of the Messias aboue 700. yeares before anye this tribe enioyed the Scepter and aboue 1700. yeares beefore it was taken from it the wordes of Iacob are these The Scepter shall not be taken from Iuda and a Captayne from his lyne vntill hee commeth which is to be sente and he shall be the Expectation of the Gentyles or Nations The hebrue Texte readeth this The Scepter shall not goe from Iuda and a Scrybe or Lawe-maker from the middest of his seete vntill Silo or the MESSIAS commeth And hee shall be the gathering together of Peoples And in the Thargum the Caldey reading so honoured emong the Iewes only the Messias is named in that prophesie and the ancient Rabbines euer vnderstoode that place of the Messias the Iewes themselues cannot denie it But this propheticall signe cannot possiblie bee expounded of any other then CHRIST IESVS in whose time onlie and neuer before the Scepter and Regiment as all Historians witnesse was taken from the house of Iuda For although the Iewish nation was often persecuted and made captiue by the infidell bordering Kinges yet vntill then the gouernment was neuer quite taken from the house Iuda And neuer any stranger chosen King in Israel but all that ruled euen after the captiuitie were of the house of Iuda vntill Herode the Ascolanite in the time of Iesus entered The Scriptures be witnesse hereof vnto Zorababell and manie his successors After them also without interruption the Scepter remayned in the same Tribe by the mothers lyne by which the Assamone that gouerned vntill Herode were discended of the house of Iuda
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
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.
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