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
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
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
THE FIRST PART OF THE RESOLVTION OF RELIGION DEVIDED INTO TWO BOOKES CONtayning a Demonstration of the Necessity of a Diuine and Supernaturall Worshippe * ⎠* IN THE FIRST AGAINST ALL Atheists and Epicures In the second that Christian Catholicke Religion is the same in particuler and more certaine in euery Article thereof then any humane or experimented knowledge against Iewes Mahumetans Pagans and other externall enemies of Christ MANIFESTLY CONVINCING ALL their Sects and Professions of intollerable errors and irreligious abuses PRINTED WITH LICENCE 1603. THE EPISTLE OF THE AVTHOR TO THE READER AS amonge all dutyes and offices of Man deare Reader there is none by infinite inequality either so excellent or deserued as that Reuerence and Homage hee oweth to God his moste Soueraygne and Omnipotent Prince in whom all pre-eminences and dignities are contemed and from whom all benefittes and created prerogatiues are deriued So among all other sciences and knowledges of this worlde none can bee in any degree so certayne and vndoubted as that worshippe taught and reuealed of the same infinite wisedome and goodnesse which can neyther bee deceaued in him selfe or bring others into error Yet the corrupt malice and vngratitude of man hath growen great that at this present our meanest Function and Obligation is not more neglected and the very base and contemptible things of this life preferred before that Supreame Honour to which wee are bounde by so manie Titles And the wilfull blindnes of prophane people reiecting the infallible Rule of Religious causes and measuring secret supernaturall misteries by their owne shallow and depraued Iudgments doe esteeme that moste certaine and vnchaungeable veritie of diuine Adoration more doubtfull and vncertaine then recanted conceits of humane affairs Thus hath Man by negligence and malice shewed vndutifull disobedience to his Creator and abused his owne vnderstanding and will so excellent powers of his intellectuall and immortall Soule feeding the first with errors and making vnlawfull appetites the obiect of the other in such order that no sentence is so certayne but one or other hath called it into question no paradoxe so incredulous but some embrace it nothing so good but it hath beene refused nothing so lewd impious but some men haue approued it The manyfold euen hundreds of false Religions that haue inuaded and now beare dominion in the world and the irreuerent and irreligious liues of men and practise of al offences Atheisme and Epicurisme them selues wil beare me witnes Some wauering and staggering in fayth others by this number of errors vncertayne what to beleeue and those which make aduantage of such times to procure excuse to their own impieties either in opinion the dutie of Religion or in desire wish there were none at all no God no Heauen no Hell no Immortallitie after death no pleasure but in filthinesse Wherefore fullie to satisfie all English Subiects I haue made demonstration not onlye of the necessitie of a supernaturall Religion in generall against all Atheists and Epicures but by diuers Arguments by which true Reuerence may be prooued or error impugned and confuted and farre both greater in number and more forcible then can be alleadged to establish anie error that onlie Catholike Christian worshippe is the same in particuler against all enemies as well Iewes Mahumetanes Pagans and other externall aduersaryes which I will performe with so much more breuitye by how much I may hope there is lesse need thereof in a Christian Nation as also against all Heretickes and internall enemies more at large by aboue an hundred vnanswerable Reasons as the present occasion more requireth in which the former Infidels will likewise bee more plainly cōfuted manifestly conuincing all theyr Sects and Professions of intollerable errors and vnsufferable abuses even by the light of Nature and without all shew or apparaunce of true Reuerence hauing no groūde either natural or aboue nature of such doctrynes being onelie resolued into the lying manifest deceitfull and false inuentions of the deuill and licentious deceauers and contrariewise euerie Article of that worshippe I defend by Arguments diuyne and humane supernaturall and by nature Testymonies of God and Creatures Attributes Properties Offices Prerogatiues Endes Effects Name Nature and signes of true Relygion and priuiledges of truth to be the moste certayne knowledge in the worlde as certaine to vse S. Augustines example or more vndoubted then that a man liuing is a liue or any other manyfest veritie in nature and resolued vnto the moste faithfull and vndeceaueable trueth of God whereupon not onlie the whole substance but euery priuate question thereof is builded For which cause amongst others I haue named it a Resolution of Religion because it is resolued into that first and vnfallible veritie which by no possibilitie can be deceaued By which proportion in naturall Sciences Philosophers affyrme those conclusions and arguments to be moste true which can be resolued to the first principles which cannot be false And as in practicall and compounded thinges that composition and potion of Phisicke to giue example which as it is composed of diuers simples in it selfe is not perfectlie to be discerned what vertue and operation it hath but if it be resolued to those parciculer things of which it is made and theyr natures and effects declared the operation of the whole confection is euydentlie prooued euen so it is in that great and noble Composition of spirituall preseruatyues in Religious causes as I haue declared So that no particle or least question of diuine worshippe though neuer so secrette in it felfe can haue the least suspition of doubt beeing resolued into that infinite wisedome And as all errors that can be deuised concernyng Religion are defended by one of these three kindes of people Atheists Epicures and Nullifidyans which denie all worshippe or by externall Infidelles Iewes Pagans and Mahumetanes which although they professe a worshippe yet they both disalow the true Reuerence and Christ the author thereof or by internall enemyes and hereticks which though they acknowledge Christ for a true Messias which lykewise Mahumetes did and that hee deliuered true Religion yet they doe erre in the manner of worshippinge in particular So will I prooue these three conclusions that there is a Religion to be vsed against the first that the Religion which Christ deliuered is true against the second and to the third that Christian Catholike Religion is the same In proofe of which Propositions not onlie the true worshippe shall bee inuinciblie prooued but all doubtes difficulties and obiections of these misbeleeuers solued and resolued For which cause also I haue intituled this worke a Resolution And so I end humblie desirynge all Readers of these books which by them shall eyther be confirmed in truth or reclaymed from error sometimes to vouthsafe to remember in theyr deuoutest prayers the poore Author hereof Their Catholike Countrieman R. B. THE FIRST BOOKE OF THE FIRST PART OF THE RESOLVTION OF RELIGION PROOVING THE NECESSITY of a
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
time an Oxe ledde to bee sacrificed brought forth a calfe in the middest of the Temple and the East doore of the inner temple made of brasse and so heauie that twenty men could scarcely shut it beeing locked with strong lockes of iron and barred with deepe barres let downe into a thresholde of stone opened of it selfe in the night before the setting of the same fierie Chariots and armed battailes were seene in the aire about the city and the Priests did heare a voice saying Migremus hinc Let vs go from hence And that which is a moste strange testimomy of Gods continued prouidence towardes them on Ihesus son of Anani foure yeares before the warre began when the City was in great prosperity and peace vpon the suddaine in their festiuall day began to cry in these wordes A voice from the East a voice from the West a voice from the foure windes a voice vpon Hierusalem and the Temple a voice vpon newe married husbands newe married wiues a voice ouer all this people And this day and night going about all the streetes of the city cryed and although he was chastised for this cry yet he neither spake any thing for himselfe or against them that punished him but still continued crying the same wordes And beeing led to the ruler of the Romanes to bee punnished and his flesh torne to the bones with blowes he neither entreated fauor or once wept but at euery blowe bending downe pittifully viterred this speech Woe woe to Hierusalem and neuer gaue ouer mourning for the miserable city and still complained in these words Woe woe to Hierusalem And thus he continued seauen yeares and fiue moneths but principally vpon the festiuall dayes vntill at the time of the siedge going about the wall hee cryed out with his lowdest voice Woe woe to the City and Temple and People and at last also hee added Woe also to my selfe and was presently killed with a stone throwne from the ennemies hitherto bee the wordes of Iosephus liuing amonge them at the same time And concerninge Rome where the Pope and high priest of Christians is residēt how vnprobable was it in humane iudgement before S. Peter a poore fisher came thither that the prophesie of Sibilla the Fishers hooke shoulde conquer the Romane Empire shoulde be fullfilled Was not Christ his master put to death by that authority was not he himselfe crucified by the same and all his successors vnto S. Siluester thirtie in number eyther actually put to death or most grieuously persecuted were not Christians at that time without any friend or fauourer were not the Romane Emperours the most potent of the worlde and ruled all places did not the persecuted Popes preach Christ crucified pennance and great austerity to the eares of licentious Gentiles And yet we see that the prophesie of Sibilla was performed and the especiall prouidence which Christ promised to his holye Apostle and his successors that theyr faith should not faile that it should conquer all enemies that the gates of hell should not preuaile against it is miraculouslie effected and still continued to that holy See I haue shewed in my Apologicall Epistle how all the Pagan Princes of the worlde one time or other were opposed againste it but they were confounded How many Infidell and Pagan Emperors persecuted it but they were punished and it preuailed manye hereticall Emperors plagued it but they were confounded diuers wicked Christian Emperours and Kinges both in Englande and other nations afflicted it yet it conquered them howe often it was sacked and spoyled by Gothes Vandals Saracens Immbardes and others yet it flourished still that hath beene infested with many schysmes and assaulted by aboue 400. sects of heretickes before Luther and yet condemned them and yet at this time warreth against almost 300. knowne heresies and yet it is more glorious and renowmed nowe after 1500. yeares then euer it was before and dilated farther by many degrees daylie encreasing then euer any other regiment spiritual or temporall was and not subiecte to the least suspition to be overthowne hereafter And no man can make other reason of these thinges then the extraordinary prouidence of God to that holy place the enemies it hath and euer had bee more and more mighty then euer any city fought against It vseth not temporall armour against them The souldiours and Captaines it vsed were vnarmed with corporall weapons their conquest ouer their enemies was by suffering themselues to be killed That which they taught was vnpleasing to potent Princes against whome they warred and carnall mindes with whome they fought That which they laboured to ouerthrow and did destroy was liberty and things tending to delight and yet that hath vanquished and daylie is more glorious and triumphant the other perish and become more contemptible Who will not say but these thinges proceede from God and his most holy prouidence and protection to that Religious Apostolicke See And thus I might exemplifie in other thinges I will passe so many thousands of miraculous operations whereof the whole worlde can witnesse which coulde not be effected by any limited or created power I haue spoken of them already and must entreate them as well in diuers chapters of this booke as also more largely hereafter against internall enemies and whereof euery Argument I shall alleadge for true Religion to God our chiefe gouernour giueth witnesse therefore it needeth no more euidence in this place Onely I will conclude euery creature in the worlde euery parte member organe quality act or operation it hath is a demonstration in this case God himselfe ordinarily and superordinarily doth witnesse it all reasonable and vnreasonable thinges in their sence affirme it The heauens all simple and compounded thinges giue inuincible proofe it is so This is the sentence of all Nations Countries Schooles Cities Townes and people Catholickes Heretickes Iewes Pagans Brachmans Mahumetanes all Christian Panym Philosophers late auncient of all ages and places agree in this None but beastly men whose opinion is no authority to excuse their filthines deny it and they rather in voluptuous desire wishing then in iudgment affirming it Neither let them alleadge what multitudes of errors about religion in particuler are and haue reigned in the worlde for as these errors are to be imputed to the wickednesse of the authors from whome they proceede so such great contention for that cause is an euident argument of worshippe and the dignity of true Religion otherwise euerie man woulde not contende and make claime vnto it with so great daunger to himselfe and contempt of others And the causes of their complaint that errors and sinnes doe reigne proceede from their owne and such mens impious demerits and are no more to bee imputed to God which neither can nor will deceaue or be cause of sinne then the wilfull ignorance of a peruerse scholer to a learned and painfull master or the disobedience of
Townes and Prouinces is inumerable there were before the comming of Christ infinite Idolatries in the worlde since his Incarnation besides Sectes amongst the Iewes Mahumetanes not to be numbred among Christians if we ioine these presēt heresies which now raigne almost 300. to those 400. and more which haue bin in formerages there haue bin 700. false professions in Christianitie and the impietie of men hath beene such especially in times of errors that there was neuer almoste any truth so euident but by one Cittie Towne Countrie companye of People or other it hath beene denied onlie this veritie of Religion and obligation of worshippe to God hath been so manifest that in so manie thousands of yeares in no one age yeare or day in so many vaste and populous Nations no litle Kingdome Prouince Citie Towne Village or priuate person but in such sense as I haue declared to their owne confusion called it into question TESTIMONIE OF ALL INTELlectuall Creatures ¶ CHAP. VII OR if the testimonie of all inferior thinges the witnesse of the whole worlde and all reasonable men from the first foundation till now so learned and wise euerie particular mans practise and experiēce by al sences powers of knowledge all reasons that can be aleadged all proofe in reason that can be vsed the vnyforme and euer agreeinge consent and example of al creatures wil not serue to dispute this questyon againste the blinde sencelesse and vnreasonablie deluded and wantonly bewitched appetites of some one or a fewe beastly and franticke men let vs seeke for a tryall to intellectuall and spirituall creatures which as by their perfection of nature they are of higher and more infallible iudgement so in respecte they are freed and exempted of corporall and bodylie composition from whence this blindnesse of sensualitie proceedeth are like to giue the truest sentence such be the heauenlye spirits seperated soules and the Diuels themselues though depriued of grace yet perfect in naturall vnderstandinge All Testimonies are recorde all Historians thousands and millions of men that haue beene present witnesses and euerye particuler person euen of this impious schoole it selfe hath prooued by one experimentall argument or other that there bee such perfecte intellectuall creatures The rare and wonderfull effects which bee daylie wrought by such meanes the apparitions of Angelles illusions of Diuelles their workes tempestes plagues and other miseries they haue procured theire possessinge bodyes both of men and women and beastes where their effects are manifest the appearing of soules deuided and separated from their bodies and still enduringe after death some miraculouslie vnited againe and telling what they endured in their seperation others not restored reporting either the ioyes they founde if they were trulie religious or the paines they endured if they were prophane and wicked haue testified these thinges The infinite miracles and supernaturall effects which the Angels and holy religious soules haue wrought in their apparitions haue euidently confirmed their sentence to bee true The vnspeakable torments of the wicked irreligious soules damned for impiety and irreuerence prooued by vndenyable arguments and the Diuels potent and wise conquered and cast out by poore religious men by nature their inferiors and these thinges seene prooued witnessed and written by millions of men of greatest iudgment Emperors Kings Princes Phylosophers Magitians and of all conditions not only priuate men and in secret but greatest assemblies in pubicke places are sufficient argument in this cause But in respect these Testimonies haue chieflie bin vsed to prooue true Religion in particuler and not the necessity of Reuerence in generall which for the euidence thereof needeth no such probation I wil passe it ouer to the proper place against externall Infidels and Heretickes where it shall be handled to the manifest confusion of all misbeleeuers not onely Atheists Epicures and deniers of worshippe but all enemies of Christian Catholicke Doctrine OF THE MYRACVLOVS AND most certaine Testimony of God ¶ CHAP. VIII I Will passe ouer in this place the testimony of the Creator and so manie thousands of miraculous and most certaine supernaturall Arguments of God which can neither bee deceaued in himselfe or be cause of erring vnto others both in regarde they are needlesse in this matter neuer called so farre into question that it craueth such extraordinary defence as also that they haue principally beene vsed to propose true worshippe in particuler to misbeleeuing Nations of which neuer any denyed a Religion in generall Therefore I am to make demonstration by that Argument hereafter against all professors of false worships which in some manner wil also appeare in my Chapters following of the extraordinary punnishment God hath inflicted vpon the Irreligious and the miraculous fauours wherewith hee hath honoured his holy and true worshippers in this place onely I affirme since the firste miraculous creation of man in the beginning and the supernaturall prouidence of God ouer him while hee continued in obedience and strange punishing of him for his neglecte of dutie therein he euer obserued the same order in all states and conditions The punishment of Adam drowning of the world confusion of the Tower of Babell destruction of the Egiptians abolishinge of Idols desolation of the Iews and a thousand strange miraculous punishments imposed vpon the Irreligious contrariewise as strange and wonderfull fauours towardes the godly exceedinge all limits of nature witnessed by millions of presēt wittnesses Princes and whole Cuntries and registred by moste credible writers both Pagan Mahumetan Ieweish and true beleeuers are euidence TESTIMONIE AND EXAMPLE of all creatures euen insensible ¶ CHAP. IX ANd this religious worshippe is so vniuersally due to be performed that if the verye sensible and insensible thinges that are not capable of vnderstandeinge were able to vtter that by wordes which they vniformelie practise in theyr operations or supernaturallye declare as often times they haue to the admiration of all and confusion of such men that naturall instinct and desire which is imparted to them all to doe homage reuerence to their Creator they would assemble thēselues in generall coūcell against this impious people and condemne them to be the moste vnnaturall senceles monsters of the world For the vnuiolable decree of nature is that euery effect must yeeld a certaine honor reuerēce to the cause by which it is produced exalted so in creatures of vnderstandinge the childe honoreth the parents by which he was begotten brought vp and norished the scholer his master by whom he was īstructed the subiect his soueraīe the seruant his master by whom they are ruled euery depēding thing that more exellent Regent of whom it hath dependance And al insensible things with one consent do answer by their acts deeds that they owe religion vnto god are boūd to worship him in their kind performe it for the heauens and celestiall spheres so all Eleaments and inferior creatures as well
those rude and beastly countryes where he did apt and prone to all liberty and filthines he neuer had preuailed to haue the lest shewe of reuerence and religion For experience teacheth at this present how in Greece and other ciuyll nations which God for their reuoulte and dissobedience to his Church and See apostolique hath deliuered to the turkishe tirany although they be infected with the heresies of Nestorious scisme of the Grecians and other errours and therby destitute and vnfurnished of grace rather chuse to become his slaues and vassalls vndergoeing all oppressions then yelding to such absurdities to be aduanced with honours as our Apostates to that Infidelity be And if we vvill seperate the present Brachmans amonge the Indians from the olde idolatrous Gentiles and make their religion perticuler by it selfe such is the absurditie of that people yet professors of learning that it is vnworthy to be related But breefely to giue a note of their superstitions in beleuing and Epicurismes in maner of liuing for a certain time they liue at least in externall viewe a sober and penetentiall lyfe which beinge expired and ended they are presently exalted to the greatest honours ryches and dignities exempted from all lawes free from all controlement subiecte to no penaltie punishment or reprehention and liue in all delightes synne laciuiousnes and wantonnes not to be recited These he their priestes and principall professors so highlie esteemed that their Kinges are committed vnto them for education and subiect to their assignements And their beleefe in worshippe is not vnlyke to this practicall profession for although they reuerence for their principall and most auncient Goddes Parrabrammas and his three sonnes and in memorie of that reuerence allwayes weare a triple threade abcute their necks yet for pluralities of other Goddes which they worshipp with equall diuine adoration they are not inferior to the pagan Romans but rather exceede them in number of Idolatries and not content to dedicate Temples Altars offering sacrifice vnto men but vse and exercise the same diuine Reuerence to Apes Oxen Elephants and the like brute and vnreasonable creatures THE 7. ARGVM Further shewing the excellency of Christian Catholicke Religion aboue all other externall professions both in speculatiue and practicall doctrine WHereby it is manifest howe vnpossible it is that eyther the worships and reuerences vsed by any of those Infidels should be true and reuealed of God which by no power can bee author of any error or seing of necessity one true Religion must be graunted that christian professiō should be false for all others euidently conuicted of palpable grosse inexcusable errors absurdities by necessary consequence it remayneth that alone in all thinges to be approued And let any Iew Mahumetā or Pagā suruey the whole sum of Catholike Religion for I do not defende the conuenticles and positions of Heretickes and prooue whether he can finde any one such errour and inconuenience And to beginne with the nature of God himself which as by his infinite and most excellent preeminences he is the Prime and soueraigne obiect of true reuerence and to haue this supreame homage and dutie of Religion so if he be mistaken and any other worshipped for him it turneth to Irreligion and Idolatry by sacriledgeous vvorshipping a falsely pretended GOD All those misbeleeuers Iewes Mahumetanes Pagans and Brachmans as is euidentlie prooued before either constitute pluralities or moste horrible corruptions alterations defectes and imperfections in diuinitie which altogither destroye all worshippe and Religion For such imperfections and defectes are dishonourable and not to be reuerenced much lesse with diuine adoration contrariewise wee Christians onlie vvorshippe one most simple increated vnalterable infinite and illimited cause Creator and conseruer of all Creatures endued with all possible perfections and so worthye of all worshippe And for the ende and happinesse of man wee doe not assigne so foolishe vncertaine or so corruptible wanton and carnall estate vvith defectes and filthinesse which cannot possiblie content an immortall and reasonable soule in such sorte as those misbeleeuers doe but such an estate either for perfection continuance and immutability that will and onlye can content and bringe felicity to man And for the meanes to come to so great happinesse and glory because there must be a proportion betweene the end and such thinges as bringe vnto it That externall and publicke Sacrifice wee vse is not any such prophane oblation as the Pagans vsed no such naked ceremony as the Mahumetanes practise and themselues confesse shall bee taken awaye neyther any of those of the lawe of Moyses which alreadye be abrogated and which of themselues neuer had validity but as they had reference to CHRIST but that most pure and immaculate Sacrifice of the bodie and blonde of the MESSIAS so renowned and honoured before the comming of Christ as I haue prooued so miraculouslie testified of God as all countries can witnesse and of it selfe able to pardon all offences euen in rigorous satisfaction which no other religion can say Wee doe not allowe in our worshippe any thinge that may bee called sinne or bee interpreted eyther preiudiciall to the honour of God or office to man which Religion commandeth as all these Infidels practise in approouing hatred and reuenge vppon others appointing vniust crafty and violent vsurping and taking away of other mens goods and possessions as the Pagans did and their Gods themselues were honored for such impieties and the Mahumetans and Turkish proceedings vse and the Iewes allowe for lawfull to vse their owne wordes in their Thalmud whether it be by craft deceite violence vsurie theft killing murthering or any other means Neyther doe wee as those misbeleeuers doe affirme that sinne is not committed but by externall actes when the malyce of the sinne dependeth of the internall consent but condemne euen the internall thoughts and forbidde all iniuries both to friends and enemies commanding nothing to be done to others which we would not to our selues Omitting nothing that may be named vertue and allowing nothing can bee suspected for vice and because naturall and morall actions of themselues cannot meritte a supernaturall beatitude all such value wee attribute to such effectes dependeth vppon the infinite price and dignity of our MESSIAS which no other profession can make clayme vnto By whose meritte and oblation besides these vvorkes of grace wee onlye haue Sacramentes instrumentes to deriue his benefittes in all necessities to all persons and at all times When wee are firste borne Baptisme to take awaye originall sinne extreame vnction to releeue vs vvhen wee dye and defende vs againste all enemies and agonies of those conflictes And while we liue Eucharist and Confirmation to strengthen vs in grace and pennance to restore vs if wee fall And concerning the perticuler estates and conditions both of the clergy and maryed Order to dignify the one and Matrimony to arme and defend the other so that no state time or condition
Athens were confoūded by S. Paul S. Katherine a virgine being but eighteene yeares of age subdued 50. of the wisest Philosophers which all the credit and commande of Marentius the Emperour coulde assemble togither So S. Iustine S. Basyl S. Augustine and others were conuerted So in the time of Constantine the great a solemne disputation being appointed betweene the christians and them at Constantinople they were all confounded and conuerted by Alexander Bishoppe of that City Likewise they were ouercome and put to silence in the generall councell of Nyce where a greate number of them were gathered togither for the aide of the Arrians by a catholicke Christian vnlearned as Socrates Sozomenus and Ruffinus witnesse So in the yeare of Christ 411. Synesius and Euagrias great Philosophers were conuerted and S. Augustine affirmeth the same of Genuadius How manye of them and how often of their best learned were not able to answere S. Anthony the Eremit a man altogether vnlearned And all the philosophers which euer were in the world with all their humane learning and pollicie were neuer able to conuert one Cytie to their opinions although hauing for their protection and furtherance the fauour countenance and assistance of the Kinges and Emperours and yet poore fishermen by the doctrine of Christ against the violent resistance of all enemies haue conquered the whole world vnto him And yet at that very time when the Apostles and disciples of Christ went about and preached christian doctrine to the world the Philosophers as their owne writers are wittnesses for the deuill will imitate God practised the like in goeing about and perswading their opinions but preuailed nothing such were Apollonius Dio Demetrius Musonius Damis the pithagorean Epictetus the Stoycke Lucianas the epicure Diogines the younger and others And generally the Platonicks either became Christians such as had any conscience of things or Magicians such as had none at all and not only the Platonicke Philosophers but all others that were of the greatest learning best life among all sortes and sects were conuerted And the sect of the Cynicks Epicures Magitians that were the most vile licentious and wicked of all the rest giuen ouer to all libertie and wantonnesse were the greatest enemies we had And those which were their greatest learned and of most ciuill conuersation such as Seneca others in those times of disgraces and persecutions durst not professe themselues christiās yet were our greatest frinds and writ most reuerently of our religion And when they were conuerted shewed themselues moste constant and zealous Christians and proued the greatest propugnors and defenders of faith in those turbulent and violent times of persecution against all tirants enemies we had Such were Aristides of Athens Apollinaris Clemens Allexandrinus Iustinus Melciades others And besides all those externall Infidels and enemies so many sortes and sectes of Heretickes aboue 400. in number before the Apostacie of Luther which in the schoole of Christ haue made ciuill warre and rebellion against the catholike Church and doctrine haue bene so vtterly confonnded confuted and vanquished that not so much as any memory of them is left except among Catholicke writers which haue noted and recorded their heresies So that what force and validitie their witnesse was of they gaue testimony vnto vs not only in the thinges wherin they discented were subdued by their ouerthrow but in those thinges wherin they agreed with vs against these present Protistantes and are witnesses not only for vs but against all other enemies from which thy dissented So was Arius confounded by Alexander Bishop of Constantinople so Olimpus at Carthag So did Saint Basill miraculously conquere Valence the Arian Emperor So Copres the Eremit conuinced the Manechees Thus all other heritickes were ouercome euen those that had most affinitie and kindred with Protestantes Berengarius the father of the Sacramentaries was confuted and recanted his errour in open Councell and acknowledged the Reall Presence of CHRIST in the Sacrament So the Wickliffistes in Englande in the same poynt in a frequent assemblie in the church of Saint Paule in London were miraculously confounded and subdued So were the Henricians in France by S. Bernard both in that and other poyntes wherin they agreed with these men And all opinions now defended by them one time or other were confounded and confuted in generall Councels and the most famose lerned assemblies of the world So that what enemies soeuer they were In fidels or Heretickes which at anie time denied Christian Catholike faith were thus both strangly by miracles and by argument in reason conuicted condemned whether they were Iews trusting to supernaturall assistance or the Gentils in the power and pompe of the wolrde or Magitians in ayd of diuels and damned spirites Philosophers in their wit and lerning or any hereticke and apostata in whatsoeuer buckler or defence they vsed And neuer anie of them coulde hitherto bring either supernaturall argument or sufficient naturall reason against vs. The Iewes so famous with miracles before Christ since they denied him had neuer any miracle among them except such as Christ and Christians haue wrought to confound them their last Piscina Probatica that so miraculously healed diseases at the discending of the Angell then ceassing as thier owne writers Iosephus and others witnesse For their figures ending in Christe God the worker of miracles would no longer giue testimony vnto thē Of Mahumet and his Mahumitanes him selfe so acknowledged confessing that Myracles were graunted vnto Christe What likeli-hood there is in finding any such thing among the Pagan Idolaters whose Gods were deuils which could worke nothing supernaturall euery man knoweth and besides the very confession of all these sects the thing in it self◠is manifeste For euery one of them defending so manifest errours and blasphemies as I haue proued it is impossible that God which cannot giue testimonie to vntruth should graunt miracles and supernaturall workes to prooue that to be true which euen in the light of reason is euidently false Wherfore to come to ende of this dispute with externall Infidels As I haue prooued in the former booke against all Atheists and Irreligious an absolute and vndeniable necessitie of God and Religion due to him in such order that by no possibillitie either the one or other canne bee vntrue So in this it is manifest against all misbeleeueers that in particuler this Relgion is that holy worshippe which was instituted and taught by Christ To this all testimonies diuine and humane assent All authority that can be cited in such a cause ageeth all people of renowned learning or equal iudgment ioyne in this sentence all friends allowe it the chiefest grounds of our enemies themselues confirme it All other worships by their owne confessions are drowned in most prophane and irreligious errors such as depriue the professors of all title to true Religion
One Relgion must needs be true all others be both palpably erronious in thēselues and haue acknowledged not only in generall the verity of this holy profession but giuen confirmation to those priuate Articles which be the greatest misteries and most secret difficulties in that worshippe All witnesse both of God and creatures al reason naturall aboue nature haue so consented To this the groundes of all worships haue giuen authority The Prophets Sybills and Oracles of the pagans haue yeelded The Rabbins and holy prophets before Christ and the Thalmud after haue answered against the Iewes and Mahumet himselfe for him and his hath made conclusion Christians onely doe remaine and they cannot condēne Christianity And against that which all Arguments confirme no Argument can be alleadged If any enemie Iewe Pagan or Mahumetan shoulde argue against it I make him answere first that his allegatiō is to be contemned because the rules and foundation of his own worship giue strēgth to that which he would weaken by his infirme assertion Secondly as the errors of al those worships condemne them selues to be impious so they disable all the Argumēts they bring against vs and ratifie our religion to bee most holy by all those reasons I vsed against Atheists before because true reuerence must be admitted Thirdly the publickly approued rules of these worships haue approued before the very particuler points to which these priuate men appose themselues in reasoning Fourthly the sacred misteries against which they dispute as the nature of God incarnation of Christ the resurrection and such be wholie supernaturall and belonging to the extraordinarie power of God or his owne essence which cannot be likened to inferiour and ordinary effects and causes from which their reasons and propositions be abstracted and they confound themselues for no common notion or position can be taken from finite and infinite things from the nature of God the Creator and his creatures from his ordinary and extraordinary power betweene which there is so great difference of degree and improportion But the contrary is to be concluded for vs that our verities by that Argument also are most certaine otherwise we might blasphemously affirme that there is no difference betweene God and his creatures betwene his ordinary and extraordinary naturall and supernatural works things finite and limited that which is infinite without limitation So that howsoeuer this questiō be disputed either by humane or diuine reasonings this sacred religion which I defend is the most certaine knowledge in the world confirmed by al arguments grounded vpon that infallible euidence of God which by no possibilitie can be vntrue and impugned by none but weake feeble positions of such erronious iudgments which are manifestly already conuinced to be false and by how much the infinite vndeceaueable wisedome and witnes of God vpon which euery Article of this diuine worship is builded exceedeth the deceitfull sentences of men deduced from often illuded phantasie deceiptful speaches distempered Organs By so much the doctrine of Christian religion both in other dignities and certainty it selfe excelleth all other science or knowledge of things This last dependeth oftentimes vpon a false foundation and euer vpon that which is deceiptfull and subiect to error that first of religious faith is alwaies and in al things grounded vpon that which hath no possibiltie to erre is onely vnpowerable to haue defect But of this shal be more entreated in my seconde parte of Resolution against internall enemies The end of the first Parte of the Resolution of Religion A TABLE OF SVCH THINGS as are conteined in the first parte of the Resolution of Religion The firste Chapter of the firste booke Of the Name and Nature of Religyon Chap. 2. The absolute Necessitie of God and a firste moste excellent cause deseruing worshippe Chap. 3. The Necessity of a diuyne prouidence towards Man and all Creatures for him and his Religious duty for the same Chap. 4. Religion euidentlie needfull to obtaine a Supernaturall and Euerlastinge felicitie for the immortall Soule of Man which can neyther finde anye ende in this lyfe or perish in death Chap. 5. The testymonie of holie Scriptures moste certainelie reuealed of God and theyr infallible authoritie Chap. 6. The practise and euydence of all Natyons States of people and particular Parsons Chap. 7. The testimonie of all intellectuall creatures Chap. 8. The moste certayne and myraculous Testimonie of God Chap. 9. The testimony and example of al creatures euen vnsensible rendring a kinde of Reuerence Chap. 10. Extraordinarye punishments imposed vppon the Irreligious for their impiety and rebellion of all Creatures against them for that cause Chap. 11. The miraculous obedyence and submission of all creatures to the Religious Chap. 12. The afflictions and aduersities of the godlye and Religious for which the Epicures denye Religyon are a manifest proofe thereof Chap. 13. The temporall honors and delightes of the Religious were often greater and their myseries lesse then of the Irreligious Chap. 14. The temporall honors and dignities of the Catholike Christians in particuler greatest and theyr afflictions least Chap. 15. If by impossibilitie there should be no reward for Religion or punishment for Irreligion after death yet the condition and estate of the Religious is to bee preferred Chap. 16. A conclusion of the vnnaturall absurdities which the Irreligious must graunt The first Chapter of the seconde booke Brieflie shewing against all externall Infidels how that Religion which was taught by Christ is the true worshippe of God Chap. 2. and first Argument Prooueth the same against them by theyr owne confession and groundes of all other Religions Argum. 2. Howe all externall and notoryous signes giuen by God to knowe the Messias were only veryfied in Iesus Christ and cannot possiblie be performed in any other Argum. 3. That the time wherein Iesus was borne by all accoumpts and reasons was the time of the comminge of the Messias Argum. 4. How all particular articles of christian catholike Religion for which Iewes Mahumetanes and Pagans denie it are prooued by theyr owne groundes Argum. 5. The straunge and extraordinarye punyshements inflicted vppon all Enemies of Christ and his Religion Argum. 6. The palpable and moste manifest errors against the light of nature of all other Religions Argum. 7. The excellencie and dignitie of christian Catholike Religion aboue all others Argum. 8. Howe this worshippe hath ouercome all enemies in all kindes of Arguments and disputations and that in naturall reason it is the most certaine knowledge in the world and all Obiections alleadged by Infidels agaynst it false euen in humane reason August lib. 7. confess c. 10. Isodor lib. 10. Etimol ca. 17. Cicero de Inu lib. 2.4.8 August l. ver Relig. 10. c. 4. et l. 10. ciuit 2. cap. 4. Iacob cap. 1. Actor ca. 26. Leuit. cap. 16.7 ver 36. Exod. cap. 29. ver 9. Num. c. 19. All people euen Atheists themselues in time of misery confessed a God and Religion
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.