The first part of the resolution 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 Catholic 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 external enemies of Christ. Manifestly convincing all their sects and professions, of intollerable errors, and irreligious abuses.

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,Auguſt. lib. 7. confeſſ. c. 10. 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,

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.

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, Iacob. cap. 1. Actor. ca. 26. or Euſebia, a pleaſing o • 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,

Leuit. cap. 16.7. ver. 36. Exod. cap. 29. ver. 9.

Num. c. 19.

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,All people, euen Atheiſts themſelues, in time of miſery confeſſed a God and Religion &c. 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 •• 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 rece • 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,The excellency of God the firſt cauſe worthy all Reuerence. 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,All creatures in the world, all authorities & euery argument for Religion in this worke prooueth a God. 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,The neceſſity of God, to be the firſt efficient cauſe, and Religion due to him. 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,Magiſt. 4. diſt. 5 Duc. 2. Sent &c. 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.The preſeruation of things by God, binding 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,One abſolutely neceſſary, and independing eſſence, which is god, worthye all worſhip. 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,The ſubordination of thinges by God. &c. 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.God the finall end of all. And when in all orders of things, alwaies that which is the end of others is moſt perfect, and no reaſonable and intellectuall agents, doe thinges by themſelues without inſtrumental cauſes, or worke by inſtruments, and ſecondary helpes, but to ſome end and purpoſe: Then ſeeing ſo many intellectuall, eternall, glorious, and admirable thinges of the worlde, coulde not poſsibly be framed, ordered, or diſpoſed of, by any thing inferiour, vnreaſonable, and not intellectuall: of neceſſitie as the firſt cauſe in producing and ordering ſo many and meruailous degrees, and eſtates of creatures argueth both a firſt cauſe, and infinite and omnipotent power in him, ſo in ordeyning them to ſome ende, that ende muſte bee the moſt perfecte thing, then ſeeing none coulde be more greater then hee, or equall to himſelfe, for his honour and dignity they were created, and hee was, and is their end, becauſe his infinitneſſe in power excludeth aſsiſtance, his onely immenſity in goodneſſe and perfection, debarreth all other laſt and finall ends, and admitteth no companion in equality of perfection. And euery man and creature, is ſo much more indebted and religed to him, then to any inferiour agent, parent, Prince, or potentate, to whome we yeeld reuerence for benefits receaued, by how much his infinit greatneſſe, and perfection exceedeth any limited and depending thing, and by how much euery effecte is more beholding to the firſt and vniuerſall cauſe without which abſolutely it cannot be, then to any ſecondary and particuler worker, without which by the power of the former abſolutely it may bee produced. But if ſence and experience may not bee admitted with theſe ſenſuall and beaſtlie men,Supernaturall miracles, which coulde not bee produced by any creature. &c. 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.The teſtimony of all nations & people. 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,Lactant. ſup. acknowledged it. And to conclude againſt barbarous and abſurde people with abſurdities, if there is no firſte, omnipotent,Abſurdities of denying God. &c. 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,

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.

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 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,Cicero l. 3. de Nat. Deor. 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,

Ariſt. 2. Met. c. 2. text 5.8. Met. cap. 5. text. 41.

Auth. l. cauſ. c. 1. &c.

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,Prouidence ouer creatures as much belonging to God as their creation. 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.Euſeb. lib. 3. Praep. Euang. 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,No creature hath or can haue the generall prouidence of thinges. 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 Maker of thinges endued with reaſon, is vnprouident of his worke. 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,The infinite wiſdome and goodneſſe of God, cannot but haue prouidence of thinges. 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,Euent of thinges cannot be imputed to the heauens and conſtellations 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.Albert. lib. 1. Phiſic. ca. 19. tract. 2. 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 borne vnder the conſtellation of our Kings, that none but they enioyed the crowne? Did not all the world bring forth one man, when Clement the eight, and Radulphus were borne, that none other is a Pope or Emperour? And if ſuch Princes before their powers begun, could prohibite others to be borne with them, yet we ſee that many thouſands daiely die with them, whether they will or no, as in ſo many battailes, wherin hundreds of thouſands of all eſtates, ages, and conditions, differing from thoſe Nobles, haue beene ſlaine with Kinges. And yet by theſe mens art, all thoſe that dyed with Kings, ſhould be Kings, all of one age, nature, and condition. Thus many thouſands to one it is in their proceedings, (beſides all other inuincible reaſons) that they are deceaued, and God hath prouidence not onely of humane actions, but all other thinges, becauſe no other cauſe can rule; then experience telleth vs theſe thinges are true, and their deuiſes falſe. And the ſame experience is a tutor to euery priuate man, that at all conſtellations he is of the ſame liberty of will, to doe, or not to doe; and howe can the heauens and bodies more ſpirituall ſubſtances? are they animated that they haue dominion ouer ſoules? are they omnipotent that they can bring violence to our wils and freedome? are they exempted from a chiefe gouernours authority and rule, that they can gouerne all? are they God and the firſt agent, that they are independing, and all depend of them? theſe bee the abſurdities of ſuch people.All authority prooueth the prouidence of God. Beſides which all reaſon and reaſonable creatures, Angels, gloryfied Saints in heauen, and the vnderſtandings of all men of equal iudgment, confirme it by their ſentence: all ſencible thinges by their indefectiue order approoue it. All inſencible creatures ſimple and compounded, the heauens, elements, and all others by their inuariable courſes and proceedings, euer haue ratified it to be ſo: the meaneſt creature by the wonderfull compoſition of parts by which it is compoſed, and certaine direction to come to thoſe ends and perfections, which for want of ſcience it cannot knowe, giueth euidence in this cauſe.

Example of Gods prouidence to euery meane creture.

Galen l. 3. de vſu part & l. 5.

This mooued Galen that prophane and irreligious Phiſitian, attributing all to nature, and nothing to the cauſe and ordayner of nature, at laſt (as himſelfe is witnes) to acknowledge the prouidence of God ouer theſe inferiour thinges, and to make a Canticle in theſe wordes following, in honour of our Creator. Here trulie doe I make a ſong in praiſe of our Creaator, for that of his owne accorde, it hath pleaſed him, to adorne and beawtiſie his thinges, better then by any art poſsible it coulde bee imagined. Therefore, if the prouidence of God is ſuch, to his meane & baſeſt creatures, the common obiects of Phiſitians, moſt buſied in bodies and more contemptible thinges, what would be ſaid if we ſhould goe about to comprehende the leaſt of ſo many • houſand gl ••• ous creatures in the worlde. What •• rticuler ſupernaturall prouidence and protection God hath alwaies vſed to his religious ſeruants, aſwell whole kingdomes, countries, and priuate perſons deuoted to him in religious worſhip,Chap. 13. will appeare in the thirteenth chapter of this booke, to the confuſion of all Infidels and misbeleeuers.Examples of Gods ſupernaturall prouidence &c. In the meane time (which I will omit that place) let vs take for our example the cry of Hieruſalem, ſo renowmed for religious obſeruations, vnder the lawe of Moyſes, and the high Apoſtolicke See of Rome, ſo famous for true worſhip ſince the time of Chriſt, yet both odious amonge misbeleeuing people, the firſt to Pagans, the ſeconde both to them, incredulous Iewes, and Apoſtating Heretickes of all ages. Concerning the firſt,

Gods prouidence to Hieruſalem beefore the comming of Chriſt.

Gen. 12.15.17.18.3. Reg. 6.

let vs paſſe ouer that miraculous prouidence God exerciſed towardes the Iſraelites his religious ſeruants, inhabitants thereof, from the time of Abraham, to whome he made the promiſe, to bleſſe him and his poſterity, and take eſpeciall care of that nation, whereof Chriſt was to deſcend, vntil the time of building the Temple by King Salomon, which was aboue 900. yeares.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. 7 • . interpret. I will not ſpeake what bleſsings were beſtowed vpon Abraham, Iſaac, Iacob, and their diſcent, howe miraculouſly they were multiplyed in Egipt, with what 〈◊〉 is their mighty enemies were confounded, their meruailous deliuerye thence, the drowning of their enemies, their ſtrange preſeruation, their miraculous life and protection in the deſert, the more then wonderfull conqueſts they obtayned ouer ſo many and potent enemies, and other ſupernaturall fauors, not onely recorded in holy Scriptures, but remembred by other writers, and manifeſtly knowne, to many and great kingdomes. But to paſſe theſe ouer, what coulde be the fame of Hieruſalem a city of Canaan, a litle countrie, when it was deuided into ſo many prouinces, as it was before the Iſraelytes inhabited it? what man maketh mention of anye honour or glorie it had? but after religion was ſetled there, how glorious was it to all nations? it was the ſeate of the Kings, and it was called the Citie of the King of Heauen,3. Reg. 6. Math. c. 5. the highe Prieſt, with the greateſt Maieſtie of that lawe were planted there, Sacrifices were there offered, not onelie Iewes, Act. 2. but Proſelytes, and conuerted Gentyles of all Nations honoured it with theyr acceſſe and preſence, Parthians, Medes, Elamites, inhabitants of Meſopotamia, Cappadocia, Pontus, Aſia, Phrigia, Pamphilia, Egipt, Libya, Cyrene, Romanes, Cretenſianes, Arabianes, and others. How ſumptuous & gloryous was the Temple to all Nations, where all thinges were almoſt made of Golde?Ioſeph. l. antiq. Ariſt. l. 72. interpret. how pretious and myraculous (as manie write) were the attyres of the Prieſtes? how honourable was theyr Oracle and Propitiatorie moſte ſtraungely gloriefied with the Preſence and Anſweres of God himſelfe? with what holie Relickes of the Arke, Manna, and others, was it ſanctified? to what a mighty nation did that people encreaſe? what Prophets had they? howe were their ennemies Antiothus and others puniſhed of God?

Machab. 1: Eſdr. 1.2.3: Ariſt. ſupr. Ioſeph contr. Appion.

1. Eſdr. 1 2.3.4.5 6.7. &c.

howe gratious were they to the greateſt Princes? howe miraculouſlie were they, their holie City, and Temple, preſerued a thouſand yeares togither? howe were they deliuered from captiuities? howe ſtrangely did GOD mooue the heartes of the mightyeſt rulers of the Gentiles to honour their ſacryfices, and Temple? And when the time was come,Iſ. 53. Hier. Sybil. apud Lact. 1.2 3.4. diu. inſtit. D. Tho. 3. p. Ioſeph lib. 15.20.7. bell. that their law in the Meſsias ſhould ceaſe, and they moſt prophanely had denyed and put him to death, not onely as their owne Prophets, but the Sybils and others among the Gentyles had foretolde, and they falne to ſuch notorious impieties, as their owne Hiſtorian Ioſephus is witneſſe, that neuer any nation had come to that degree of wickedneſſe; yet God ceaſed not his ſpecial prouidence to that people, but gaue them many wonderfull ſignes for their conuerſion. Beſides thoſe which the holy Euangeliſts report of the miraculous Eclips,Math 27. Ioſeph. lib. 7. bell. cap 12. quaking of the earth, rending of the rockes, and tearing of the vaile of the Temple, aryſing of the dead and others, Ioſephus giueth euidence, that in their great feſtiuity (before their deſolution) in the night, there appeared ſuch a light about the Altar and Temple halfe an hower togither, that euery man thought it was day. And at the ſame 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,Tacitus hiſt▪ lib. 5. 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, Ioſeph. lib. 7. bell. cap. 12. 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, 〈1 page duplicate〉〈1 page duplicate〉 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.

Gods prouidence to the Apoſto • ique See of Rome.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,Sibil apud lact lib. diu. inſtit. 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.Epiſt Apol. 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,Bernard. Lute. Catal. haeret. Caſp. Vlenb. 22. cauſ. 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?Miracles. 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,Cap. 10.11.13. infr. 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,Part. 2. Reſol. Arg. miracl. 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,The generall and vniforme conſent of all countries and people. 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,

Hiſt Eccl. Euſ. Niceph. Bed. &c.

Alcaron Mah. Thalmud. Iud. Petr. Maff. hiſt Indic. &c.

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.Obiections of Epicures anſwered. 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 a wicked childe or ſubiect to vertuous Parents and Princes.Cap. 2.3. ſup. That God is free from inducing or leading into errors, is euident already by that moſt excellent goodneſſe, which I haue ſhewed to be in him. And that he hath deliuered ſo certaine & infallible means for euery man to knowe the truth, that (except wilfully) we neede not erre,Lib. 2. & part. 2. Reſol. I wil demonſtrate by inuincible Arguments hereafter, as alſo prooue in particuler againſt all Infidels, Iewes Pagans, Mahumetans, Lib. 2. cap 6. part. 2. Reſol. Arg. 5.6. &c. and all ſorts of heretickes, that their errors and proceedings in them are ſo manifeſtly falſe, that they cannot be excuſed from wilfull ignorance: And that the order of Catholickes true beleeuers is ſo certaine, that they cannot be deceaued. And to eaſe this irreligious people of all complaints againſt the oppreſſions, tribulations, and perſecutions of the godly, & proſperities of the wicked, I will ſhewe that ſuch obiections againſt Religion, are a manifeſt conuiction of a diuine reuerence,Cap. 12.13.14. infr. and howe the temporall fauourers, and preferments of the Religious, did alwaies exceede the honours of the vngodly.Cap. vlt. penult. Seq. And to giue them that they ſeeke, I will prooue, if by impoſsibility there ſhoulde bee no Religion, nor God, no immortality after death, yet that the ſtate of the profeſſors of worſhip euen in this worlde, is farre more glorious, honourable, and pleaſant, then of Epicures, and irreligious men.

THE NECESSITY OF RELIGION, to obtaine the Immortall and Supernaturall end, for the immortall Soule for man which can neither haue any end in this life, or periſh poſsibly with death. ¶ CHAP. IIII.

WHerfore though wee ſhoulde become ſuch great Politickes, & ſo fully poſſeſſed with ſelfe loue & delight in religious affaires, that we woulde vſe no reuerence or worſhippe, but for our owne aduantage, yet we cannot but performe this reuerentiall duety, eſpeciallie when we enter into reckoning with our ſelues, how many and often helps & ſuccours we want, neceſſary to that end whereto wee were ordayned, and that which we moſte deſire, the better & immortall portion of mans ſoule,The ende and felicity of man cannot bee in this life. not hauing perfection in this worlde, and yet muſt receaue it from God: For no corporall or corruptible thinge of this life is able to ſatiſfie and giue reſt to the greedy vnderſtanding, or vnpleaſeable appetite of our reſonable & incorruptible parte, neyther was there anie Philoſopher,Cicero Tuſcul. queſt. et paradox. or ſtudent of nature able to finde here the end and felicitie thereof. For by felicitie and happineſſe all men, alwaies did, and doe vnderſtand ſuch an eſtate, as is deuoided of all euill, we woulde eſchewe, and abounding with all good we woulde wiſh; for as Ariſtotle ſaieth,Ariſtot. lib. • . ethic. cap. 1. that is Bleſſedneſse, which all men and all thinges doe ſeeke, and deſire. Which eſtate and degree neuer any man yet, howe muche ſoeuer befrended of this worlde, coulde taſte in this life; but whatſoeuer they either founde for themſelues, or deuiſed for others, it was not ſo durable, pleſant, good, or perfect, but it wanted one thing or other, wee might wiſhe to haue: or brought with it ſomthing vnſtable, variable, tedious, troubleſome, painfull, or vnpleaſant, which a mā in reaſon might iuſtly craue to want; as manifeſtly appeareth, not only in the general conditions,Ariſt. ſup. c. 8. which the Philoſopher by light of nature requireth to the bleſſednes of man, but in honor, riches, knowledge, delight, or other pleaſure, which any ſect of Philoſophers, Accademicks, Peripatetickes, Stoickes, or Epicureans in particuler appointed for humane felicitie. Wherefore ſeeing ſuch a condition and eſtate of happines cannot be found in this life, and euery thing one time or other enioyeth his end and felicitie, of neceſſity this end and happines of man, muſt be obtained after death, and receaued of God by duty to him, as alſo all neceſſary helpes, & diſpoſitions thereof, all reuerence and religion muſt needs be done vnto him by man, in a more high degree then of any other creature, not ordayned to ſuch a ſupernaturall, and eternall ende, And this no Epicure, howe much ſoeuer brutiſhly blinded in delight,The vnreaſonable, abſurdities of Epicures, and deniers of the ſoules immortality after death. or malitiouſlie iniurious to the perfection of humane nature, can deny. For if he alleadge no reaſon for his impious and irreligious minde, then no man can be ſo fooliſh to beleeue him: If he pretende any ſhewe of reaſon, how weake or feeble ſoeuer it is, thereby he ouerthroweth that by his owne reaſon and vnderſtanding, which his licentious and brutiſh will laboureth to builde. For reaſon & iudgment beeing operations only of the intellectuall part of mans ſoule, as immediate cauſe, and not depending of the ſenſible phantaſie, or any corporall, or organicall inſtrument, (for neyther a tree, or any vegetatiue thing, or a dogge, or any ſenſible creature, can reaſon, argue, or diſpute of thinges) ſhoulde be a manifeſt demonſtration, that ſoule which is endued with thoſe habilities, to be independing of the body, ſpirituall and immortall, liuing for euer, and ſo to haue felicity after death,Deniers of the ſoule immortality deny themſelues to be men. for attayning whereof, a Religion and worſhip is due to God. Therefore euery one knowing himſelfe to be a reaſonable creature, no man can poſsibly call the other in queſtion, except firſt he woulde doubt whether he be a man, whether hee hath reaſon, iudgeth of thinges paſt, preſent, and to come, compareth one thing with an other, argueth, and diſputeth of cauſes and effects: for, as both reaſon, and all learned Philoſophers teach,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. that ſoule, which hath theſe independing operations, muſt needes be ſeparable from the body and immortall.

Let vs adde the vnſatiableneſſe of the ſame faculty, whome all the ſcience, and knowledge of this worlde cannot content; and the naturall inclination it hath to knowe the cauſes of ſuch effects, as it findeth in this life, and cannot: that vnanſwerable appetite, and propenſion of the will, which neuer enioyeth enough of the thing it loueth, but deſireth more: that liberty and freedome it hath,The abſolute regiment of the reaſonable powers ouer the ſenſible & inferior. commanding all ſenſible powers, and faculties, either to exerciſe, or ſuſpende their operations, preſcribing, dooing or not dooing of thinges, and effecting the will, and election of itſelfe, howe vrgent ſoeuer the repugnant ſenſible appetites and deſires bee. Then how can anye man imagine that power to be dependinge of the bodie, which in it chiefeſt operations is dependinge thereof, but euidentlye ſheweth Superioritie ouer all corporall and ſenſible paſſions, and ſuggeſtions, that it can rule & bridle them as it pleaſeth, in ſuch ſorte, that no foote can goe, no eye can ſee, no member, organe, or ſenſible power is able to execute any function, if the will forbiddeth.Vertues & ſpiritual qualities of man cannot be ſubiected in a Corporall and Mortall Subiecte. Or what Epicure can be ſo mad to affirme ſo many ſpirituall vertues as Religion, faith, hope, reuerence, feare, iuſtice, & ſuch others, which all men at one tyme, or other in ſome degree finde in themſelues, to bee ſubiected in a corporall or corruptyble power?The conſcience and internal experience euen of the Epicures. Or is there any of this ſchoole of impiety, but their conſcience and vnderſtanding telleth them, that ſinne is not to be comitted, and when they haue ſinned, accuſeth them as guiltie of tranſgreſsinge the lawe of God, whom they haue offended, and conſequently whom they are to worſhippe, & reuerence. Of which St. Paule, in the lighte of nature ſpeaketh in theſe wordes,Rom. cap. 2.5.14.15. when the Gentiles which haue not the lawe (of Moyſes & Chriſt) naturally doe thoſe thinges, that are of the lawe, the ſame not hauinge the lawe, themſelues are a lawe to themſelues: whoe ſhewe the worke of the lawe written in their hearts, their conſcience giuing teſtimony to them, and amonge themſelues their thoughts accuſing, or alſo defending.

The chiefeſt operations of the ſoule, independant of the body.And although the vnderſtandinge in diuers firſt operations, craueth aide from the imagination: yet in many other noble acts thereof, it is independing: as in the iudgement of ſpirituall thinges, and the vſe of free will, which no ſence, corporall organe, or facultie was euer able to produce. For betweene euery operation produced, the cauſe which produceth it, and the obiect and matter that is conſidered, there muſt bee a due and correſpondent proportion. No vegetatiue power hath ſence, no ſenſitiue faculty can argue, or conceaue immateriall thinges. And yet we ſee, that the vnderſtanding of man is ſo farre from beeing wholy aſsiſted of the body in theſe operations, or to be hindred by ſeparation from it, that experience teacheth, when it is vnited to this corruptible body the actes of the reaſonable parts of the ſoule be more perfect,The principall acts of the ſoule more perfect, when moſt abſtracted from the body. by how much they are more abſtracted, and independing of the body; as is euident in the exerciſes of all ſtudyous and contemplatiue men, and in ſome aged and decayed bodies, when the ſoule hath leſſe dependance, when the vegetiue, and ſenſitiue Organes are enfeebeled, and not able ſo well to exerciſe theyr naturall operations, when neyther Generation, Augementation, Heareinge, Seeing, or other ſuch powers remaine: yet often times when theſe thinges are neareſt corruption, or corrupted, the Vnderſtandynge, and Immorrtall powers of the ſoule are moſte perfecte, expectinge a future ende and felicitie.

So lykewiſe it appeareth when wee conſider that exellencye of the vnderſtandinge,The reflected actes of mans ſoule. aboue all Senſitiue Creatures: howe it is ennabled not onelye to vnderſtande all other things, how eleuated ſoeuer aboue ſence and imagination, but to reflecte and ponder vpon it ſelfe, and the other powers of the ſoule, will, ond memory, and thoſe alſo ouer themſelues. For not only the vnderſtanding vnderſtandeth, and knoweth it ſelfe to knowe, and vnderſtand, or that the will doth wiſh and deſire, or the memory remembreth; but the will it ſelfe is reflected vpon it ſelfe, willing it ſelfe to will, and the memory aboue it ſelfe, remembring that it did remember; which is impoſsible for any corporall, or ſenſible and corruptible power to doe. The hearing, heareth not it ſelf to heare, the foote cannot ſet it ſelfe, and treade vpon it ſelfe, and ſo of others.

The continuall & contrarie Combats of the reſonable ſoule and ſenſible powers.The continuall combats and diſagreements, which the reaſonable parte maintaineth againſt the ſenſible and corporall motions, which is not in brute and ſenſitiue thinges, (For where all is like, there can be no diſlike and contention, which groweth from vnlikenes and contrarietie) thoſe ſo often and vrgent feares of ſpirytuall domages, belonginge to the ſoule, and to happen after death, and the hope of eternall pleaſures then to be enioyed, which euery man prooueth to exceede his corporall feares and bodely delights, giue euidence in this caſe.

Then thoſe ſo manie and Immortall Powers of the ſoule muſt haue their end:The immortal powers of the ſoule, which cannot be in a Mortall Subiect, demonſtrate the ſoule to be Immortall. and ſeeing the natures of thinges and their powers & properties muſt agree, & be of the ſame order, that ſubſtance of the ſoule which hath immortall and euer during properties and operations muſt be immortall: for by no poſsibility where the ſubiect or ſubſtance is mortall, the properties and qualities of that ſubſtance can be immortall; for properties and accidents, muſt haue ſome thing wherein to be ſubiected and receaued; and thoſe properties, that be immortall, an immortall ſubiect. For properties and qualities, be euer the properties of ſome thing to which they are belonging: Therefore as thoſe operations which the ſoule exerciſeth only by dependance of the bodie, and corporall organes, as to eate, to walke, to growe, to heare, to ſmell, and ſuch other vegetatiue and ſenſible workes, are an argument, that ſoule which onely hath theſe works to periſh with the body, as the liues of Plants, Herbes, Birdes, Beaſtes, and Fiſhes doe, becauſe they wholy depend of that body, which doth periſh: euen ſo the operations of the ſoule of man, which are independing of the bodily helpe, demonſtratiuelie argue, the ſeparabilitie thereof, and ſo duration for euer. For that vvhich is intellectuall, and ſpirituall, cannot bee corrupted of anie corporall, or naturall agent: Neither hath it originall of decaye in it ſelfe, but is altogither without contrarietie, and repugnance. And beeinge one ſimple, ſpirituall, and incompounded ſubſtance, it muſt needes bee immortall after death, and haue an euerlaſting felicitie.Euery kind of creatures except man hath an end in this life. For the infinite wiſedome of GOD, vvhich coulde not conſtitute the leaſte creature, or doe anie thinge, but to ſome ende, hath aſsigned a certaine ſtate, and place, vvherein euerye creature findeth center, and reſt, where they enioye and preſerue their perfection, as the Element of Fire aboue the vppermoſt Region of the Ayre, becauſe it is higheſt, the Ayre in his Regions, as the Nature thereof requireth, the heauier thinges, Water, and Earth, in their lower elementary places, and ſo of all other creatures: and yet hitherto neuer anie man, howe much ſoeuer beholdinge vnto nature, could • finde in earthly thinges, a center, and place of reſt: for the immortall appetites, and faculties of his ſoule, wherefore by no poſsibility, his beatitude can bee in this vvorlde. For although wee admitte in other creatures, that all of euerye kinde obtayne not their ende; yet to ſaie that none of anye ſorte doe finde it is euidentlye vntrue. Then to affirme that amonge ſo many millions of men, ſo excellent creatures, not one ſhoulde haue his ende and happineſſe, were to take all wiſdome, goodneſſe, and prouidence from GOD, and argue him of ignorance, and iniuſtice; eſpecially when wee often ſee wicked men in this worlde, not onely to liue vnpuniſhed, but to bee exaulted with honor, and paſſe their time in pleaſures; and the moſt holy and vertuous, to liue in miſery, and to be afflicted with all aduerſities; which the infinite goodneſſe of God woulde not doe except after death he had appointed puniſhment for the one, and a beatificall rewarde for the other: for of it owne nature vertue is honourable, and ſinne deſerueth puniſhment. For if there be no religion due to God, but the ſoule of man is mortall and dieth with the body, his end muſt be aſsigned in this life, as it is in beaſtes, & other creatures, & muſt conſiſt in corporal and temporal delightes. Then cannot humilitie, ſobriety, temperance, abſtinence, patience, virginity, chaſtitie, pennance, prayer, contemplation, and other confeſſed vertues, which be oppoſite enemies, and a full priuation, of bodely, and ſenſuall pleaſures, be accounted vertues, leading to a mans felicity, when they directly depriue him of his ſupreame beatitude? Or how could pride, ambition, oppreſsion, couetouſneſſe, drunkennneſſe, theft, rapine, adultery, and all vncleane wantonneſſe of ſenſuality, and other voluptuous ſinnes bee ſo eſteemed, when they ſhoulde be the only perfection, and felicity of man? which the very heroicall conceit (if there were no other argument) of euery one not drowned in beaſtlineſſe will affirme. For there is not one, but in reaſon would ſcorne to chuſe ſuch thinges for his Summum bonum and felicity. And yet that which is true happineſſe, neither is, nor can be contemned of any, but greedely ſought and deſerued of all, as a moſt perfect ſtate, where all thinges to be wiſhed are preſent, and all thinges to bee auoyded abſent. To which not only al powers, properties, actes, and operations, of the reaſonable ſoules of men, when they were vnited with their bodies,Seperated ſoules. but many and great numbers of ſoules after their ſeperation, haue teſtified and giuen infallible euidence, to thouſands of credible preſent witneſſes. For if the ſoule be not ſeparable, it coulde not remayne, either by it ſelfe after ſeparation, or bee vnited againe to that bodie it had firſt enformed: becauſe in the ſeparation it were to be diſſolued, and periſh: neither coulde any newe ſoule, bee produced in thoſe bodies, no diſpoſition or potentiality beeing left in them for ſuch production. Take this away, and not only the nature of euery particuler man is deſtroied, but all Communities, Kingdomes, Commonwealths, Societies, Townes, Cities, Families and ciuill eſtates, which euer practiſed reuerence and cannot conſiſt without Religion, are ouerthrowne. All Teſtimonyes,All ſcriptures and Reuelations of God in holye Scriptures, are to be reiected. Thoſe ſacred writings, approoued by ſo many miraculous kind other Argumentes, as I will alleadge in my next chapter, that by no poſsibillitye, they coulde bee vntrue, are not to bee regarded. Then can anye man become ſo traiterous, and diſobedient a Rebell to his Creator, ſo enuyous a perſecutor of his owne dignitye and preferment, ſo malitious an enemye and oppoſer of himſelfe to all creatures, to giue ſo great attendance and homage to ſhorte and brutiſhe pleaſures, to liue as thoughe there were no God, to whome he ought duty, and religion, no felicity after death, no be atitude for man, but as beaſts enioy? If this opinion be falſe (as infinite teſtimonies prooue it to bee) then hee is ſure to be damned for euer, if it ſhoulde bee true (as GOD and all creatures and that man himſelfe in iudgement denyerh) yet he hath gayned no more then other brutiſh creatures haue done, and that which a reaſonable man would not accept.

THE TESTIMONIES OF AL HOly Scriptures, for all thinges belonginge to Religion: and theyr moſte certaine and infallible Authoritie. ¶ CHAP. V.

WEE will adde to theſe naturall Teſtimonyes, of all reaſonble creatures, the Supernaturall Witnes of the Creator himſelfe, regiſtred in holie Scriptures, where not onely the Infinite & Omnipotent Maieſty of one Immortall, & Incomprehenſible God, his prouidence ouer all creatures, extraordinarie protection to his religious ſeruants, the Immortallitie and euerlaſtinge bleſſedneſſe of the ſoules of men, and their duety, & religion to God in generall are ſett downe: but the very particuler manner and means of worſhippe, and things belonginge to adoration are recorded for all peoples inſtruction.The vndoub-Authoritie of holye Scriptures. And let not any prophane Atheiſt or Irreligious monſter take exceptiō againſt them, or any one of thoſe moſte holy and ſacred writings: it is not the condemned ſentence of anie Idolatrous Gentile,Antiquitie. beaſtlie Epicure, Diagoras, or Atheiſt, or Apoſtating hereticke, which all Iudgements, and Generations haue diſalowed, that can call thoſe vndoubted mouments of the will of God into queſtion.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. Be • gom. hiſt in Di • g. Genebr. Chr. lib. 1. Shall the Simonians, Baſilidians, Bogomites, or any heretickes that liued thouſandes of yeares after they were written, make them doubtfull, becauſe they bee contrarye to his corrupted deſires? when they haue ſo manie generations of the moſte renowned countries and peoples againſt them? ſhall it be lawfull for Diagoras the firſt Athieſt, which liued thouſandes of yeares after thoſe thinges which be entreated in them were effected, onelie reiect them becauſe they witnes a God, and worſhippe to him, which all the worlde, and all kingdomes before and after him euer beleeued? ſhall anie Pagan Idolater be receaued to diſgrace thoſe Sacred Teſtimonies, when their ſuperſtitions are ſo late in reſpecte of that worſhippe, which they handle?Ioſeph. lib. 10. contr. Appi. Lactant. lib. 1.2.3.4. diu. inſt. Euſ. in Chron. for as Ioſephus doth demonſtrate againſte Appion the Pagan, and Lactantius, and other a • prooued Authors are euidence: moſte parte of the things recounted in the olde Teſtament were done before many of the Panime Gods were borne: and the laſt writers of holy Scriptures, Eſdras, Aggeus, Zacharie, and Mallachie, were before moſt of the heathen Hiſtorians.

Euphemer. meſſ. in geneal. Deor. Cicero nat. Deor.

Lactant. lib. 1.2. diu. inſſtit.

Abraham as the Gentyles themſelues acknowledge was long before any of their gods were extant: the eldeſt of theyr poets were not before Salomon, which was aboue 900. yeares after Abraham. And Moyſes himſelfe was much more auncient then Ceres, Vulcan, Mercury, Apollo, Aeſculapius, Caſior, Pollux, Hercules, and other their feigned Gods, and both concerning thoſe thinges hee recorded before, from the firſt creation vnto his time, he prooued them with ſo many miracles,Actaban. hiſt. Iud. polyhiſt. hiſt. Eupol. &c. that coulde not bee vntrue, that he was taken for God, and accounted a wonder of the worlde. The reaſon why the Pagans receaued not thoſe holy Scriptures, was, becauſe they preſcribe a more ſeuere Religion, then their licentious mindes allowed, and ouerthrowe the corporieties, pluralities, and ſuch impoſsible mutations which they allowe in diuinity, which all reaſon knoweth to be ridiculous. And yet beſides the mighty Perſian Emperours, Cyrus and Darius,

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

King Ptolomy, Aram, and others, that honoured the Iſraelites, their holy lawe, and Teſtament, not only the Sybils, and other for propheſie moſt renowned among thoſe Pagans, confirme the thinges that bee entreated in them. But many others of the greateſt account, as well among them, as in later ages: as Melo, Eupolemus, Triſmagiſtus, Leodemus, Ariſteaeus, Artahanus, Nunenius, Pithagoras, Alexander Polyhiſtor, Appion, Porphiry, Saconeathan, Beroſus, Caldaeus, Ierommus Aegiptius, Nicholaus Damaſcenus, Abydenus, many monuments in the late diſcouered worlde, Mahumet, the whole Sinagogue of the later Rabbines, all Iewes, and Turkes (of Chriſtians there is no doubt) giue teſtimony to thoſe thinges, that bee recorded in thoſe holy writings.

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 hali • . lib. 4.

Of Iewes and Mahumetanes there is no difficulty allowing the bookes of the old Teſtament, which is enough for my purpoſe nowe to prooue a God, and Religion, ſo religigiouſlie commended in that lawe. For the Gentile Pagans, I haue cited their moſt auncient, and to exemplyfie in one of their firſt: Orpheus had thoſe ſacred bookes, and the miſteries recorded in them in higheſt eſteeme, and plainely both affirmed that they were moſt auncient, and deliuered by God himſelfe, his wordes (when he had cited many things from thence) are theſe. Priſcorum haec nos docuerunt omnia voces, Quas binis tabulis Deus olim tradidit illis. The voices of ancients haue taught vs theſe things, which GOD deliuered to them in two tables. Coulde Moyſes (if he were aliue againe) to whome theſe tables were deliuered, ſpeake more plainely? And the teſtimony of the Sybils were ſo manifeſt herein, that it was made death by the Pagan lawes, to reade their bookes. And Attilius himſelfe Duum vir, one of the two principall men, to whome their cuſtody was committed, only becauſe hee wrote them forth, was ſewed into a ſacke and caſt into the Sea.

The holines and excellencie of the writers of holie Scriptures aboue all other writers.If we make compariſon betweene the writers of holy Scriptures and Diagoras, and ſuch Atheiſts as woulde deny them, or the Panym Philoſophers, though wee ſingle them forth that were accounted beſt, there is no ſemblance of proportion. The Prophets and writers of holy Scriptures, were moſt holy, and a ſpectacle of ſanctity to all generations, and many of them dyed,Hebr. 11 &c. Plato ep. 13. ad Dioniſ. for defence of thoſe thinges they committed to writing. Many of the Phyloſophers were of ſuch filthy liues, that their ſinnes are not to bee named, and their errors intollerable, and their chiefeſt men (as themſelues acknowledge) did not as they did beleeue, beleeuing one God with Scriptures, and ſeruing Idols, as Plato to Dyoniſius giueth plaine witneſſe of himſelfe.

Efficacie of the doctrine in holie Scriptures.If we conſider the efficacie of the doctrine of thoſe holy writers, although they entreated of harde, moſt difficulte, & vnpleaſing things to ſenſuall mindes, and the Pagan Philoſophers of pleaſing and delightfull thinges: yet the auſtere doctryne of them hath almoſte conuerted the whole worlde to liue as they beleeued, and theſe philoſophers could neuer yet allure one Kingedome, or Citie, euen to thinke only as they taught. And yet (as I wil proue herafter) they haue attempted it by all meanes they coulde.

Lib. 2.1. pa • Reſol.

The wonderfull conſent in all things of al writers of holy Scriptures.

If we talke of conſent, or diſagreement in Wrighters: (vpon which in matters of Authoritie, Trueth or Falſehoode, may eaſilie be concluded:) No man is ignorant that not only all Pagan & prophane Hiſtorians diſagree amonge themſelues, and all Philoſophers of the diuided Sects of Stoicks, Peripateticks, Accademicks, and Epicures, but the profeſſors of euerie of theſe ſectes were at warre among themſelues, and yet they entreated onely of naturall things, proportionate to humane capacitie: contrariewiſe, not onlie the ſacred hiſtories of Scriptures agree, but all theyr Writers, Prophets, Prieſts, Euangeliſts, and Apoſtles agree in one, without any leaſte difference or variance in doctrine, and yet they all entreate of matters Supernaturall, and aboue the reache of mans reaſon. Wherefore, I conclude in this Argument, when ſo many holie writers, as moyſes, Dauid, Eſdras, Ieremie, Ezechiell, Dani • ll, Zachary, Malachie, S. Mathew, Marke, Luke, Iohn, Peter, Paule, Iames and others, were ſo diuided in time, ſeperated in place, as Egipt, Hieruſalem, Babilon, Rome and others where they wrote, ſo diſtinct in natures, and naturall conceits, and iudgementes, as all men are, and yet in ſo many bookes as the Scriptures conteine: and in ſo manie ſupernaturall miſteries agreed vniformely together, without the leaſte diſſent or contradiction: this Direction muſt needes proceed of God,

The miraculous tranſlation, and preſeruation of ſcriptures.

Ariſt. lib. 72. interpret.

who penetrateth al things, and cannot lead into error. When I ſee ſo miraculous agreement in the 72. that by the appointment of Kinge Ptolomy of Egipt, tranſlated the olde teſtament, recorded by enemies, and like aſsiſtance in later handlers of thoſe ſacred workes: & farther conſider, how in ſo many garboiles & troubles of Nations, many writings of the moſte allowed Pagans haue periſhed, & yet theſe haue bin preſerued in all the moſt famous languages of the worlde. I cannot bee induced but they be the euidence of God,

The great authorization of ſcriptures, in humane proceedings.

Thalm. Alco. azoar. 1 1. to. 1.2 Concil. Bellar. Chron. Genebr. Cron

and preſerued by him. Further, when I perceaue the greateſt humane Authoritie that can be cited for anie monument, vſed for the crediting of theſe religious teſtaments, as for the bookes of the firſt teſtament all Chriſtians, Iewes, Mahumetans, and many Gentiles conſenting that they be holie, and for euery booke of the new teſtament beſides the authorities of all Schooles, Vniuerſities, and thouſands of p • ouinciall Sinods, the whole Chriſtian worlde in their moſte learned Doctors and Fathers aſſembled twenty times in generall councells, and confirminge them all by theyr ſentence: and neuer ſo any ten perſons together iudiciallie agreeing to approoue any Pagan writer in all things: I cannot be of opinion but theſe books were penned by holie inſtinct from God.Certaine foretelling, of future contingent thinges. Moreouer when the light and law of nature and reaſon make me ſecure, and all Philoſophers, Chriſtians, Pagans, & the learned of the whole world euer ageed togither in this, (& giue it for a diſtinction betweene a limmited and infinite power,) that future thinges which haue no certaintie in their cauſes, cannot certainelye bee knowne and foretoulde, but by an infinite knowledge, penetrating thinges, more perfectly then they be in their cauſes, and whoſoeuer certainlie propheſieth of ſuch things, muſt needes receaue that facultie from God, which can bee ignorant of no effect: But the whole ſacred Scripture is euidence, that many things within their cauſes be moſte vncertaine, as depending of the freedome of mans will & election, and others more ſecret onlie to bee produced at the moſte ſecret will and pleaſure, and by the Omnipotent power of god himſelfe, haue bin as certainely & plainelie foretolde, with their manner and circumſtances, manie years before they came to paſſe, as if they had bin preſent witneſſes of thoſe things,Gen. 12.13.15.17. Exod. 12. Gen. 49. Numer. 34.35.36. Ioſ. 15.16.17. Deut. 31.32. Ioſ. 6. • . Reg. 12. • . Reg. 23. as ſo manye Predictions of Abraham, Iacob, Moyſes, Dauid, Daniell, Eſaie, Ieremie, Zacharye, Chriſt, his Apoſtles, and others and • o • ie Scriptures of the Regiment of Iuda, the diuiſiō of the Land of Canaan the perpetuall deſolation of Ierico, of the birth and acts of Ioſias, three hundred years before he was borne, the deſtruction of Babilon by kinge Cirus, 4. Reg. 20. & his name foretolde two hundred years before he came. And two witneſſes named of it,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. Vrias and Zacharias which were not borne manie yeares after this was propheſied. The captiuitie of the Iſraelites in Babilon, the time of that continuance and their deliuery againe in the time of Eſdras. The deſtruction of Balſaſar kinge of Babilon, and the verie night of his deſolation▪ the time of the cōming of the Meſsias, his life, death, reſurrection, aſcention, & other miſteries, as they were effected in chriſt, the miracles which happened then, the reprobation of the Iewiſh people, conuerſiō of the Gentiles, deſtruction of Ieruſalem, the pittifull miſeries it did endure, and the like which were vncertaine thinges, and yet were as certainelie fortolde, as they were certaine when they were performed: therefore ſeeing theſe things be ſo vndoubtedlie come to paſſe, we cannot make queſtion of any other to be effected in his time hereafter, the one being as difficult to be foreſeene as the other, & conſequently much more all other matters reuealed in thoſe holye writings which be of more eaſie ſubiect, are vnfalliblie true, and ſo to bee beleeued.

Myracles to prooue the ſcriptures, that by no poſsibility, they can be vntrue.Laſtlie to put all out of doubt, that euen from the firſte time of committinge thoſe miſteries to writinge, by the holye penne men of Sacred Scriptures, euerie man might be ſecure they were ſpoken and reuealed of God, which coulde neither be deceaued in himſelfe, or bringe others into error: So manye miraculous workes and operations, which none but a diuine power, and ſuch as had authoritie from him coulde effect, were giuen vnto thoſe choſen Scribes of this holye lawe, and wrought by them to confirme the trueth of thoſe miſteries they committed to thoſe holie bookes, that the whole worlde hath wondred at thoſe miracles: and all Philoſophers euer confeſſed, that ſuch things hauing no cauſe or power of their production in nature, coulde not be produced but by the aſsiſtance of an infinite and illimited Agent: and not by him to confirme anie falſehoode or thinge vntrue. The number of theſe ſignes bee too many to bee remembred, and not onlie the Scriptures be full of thoſe ſtrange and meruailous workes, but they be reported by heathen writers, and wrought often times in open ſpectacles and places of viewe before whole multitudes of people, that coulde not be deceaued: of which I ſhall haue oportunity of ſpeech hereafter,Part. 2. Reſol. Aug. myracl. & cap. 10.11. ſeq. &c. Rich. deſ. vict. & therefore pas them ouer in this place. Wherefore I may ſaie in this pointe as that learned Schoole-man ſaid in the like: Domine ſi decepti ſumus, a te decepti ſumus. O Lorde if wee bee deceaued, wee are deceaued by thee. For no other power coulde effect theſe thinges; and not to giue credit to anie miſtery ſo confirmed, is the greateſt obſtinacie and incredulity can be aſſigned. Therefore the holie ſcriptures by no poſſibilitie can be vntrue: and if there were no other Argument, either for Religion in generall, or that in particuler which I will defende; it were moſte peruerſe and obdurate Infidelitie to denie it, without farther proofe.

THE EXAMPLE AND EVIdence of all Nations, ſtates of people, and particuler perſons. ¶ CHAP. VI.

THVS we ſee, howe that diuine maieſtie which claymeth Reuerence at our handes, is infinite, and euerlaſting, our Lorde, Creator, omnipotent to rewarde, if we render worſhippe, iuſt and powerable to puniſh, if we denie it: We are his creatures, ſeruants, and depending of him in all we are, we haue, or can expect, whether we liue or die, wee are, and muſt be in his ſubiection, all reaſons diuine, and humane, tell vs we muſt render Religion to him, no excuſe can▪ bee founde in iudgment, no reaſon will defende the contrary cauſe: Then let vs try if we can finde any hope of comfort in company for this irreligious people. For although no man may followe multitudes into error, neither the teſtimony of any man, or number of men (if all the worlde woulde bee ſo wicked to become patrons of Irreligion) can giue anſwere to that which is alleadged againſt it: yet to men that be reprobate in their owne proceedings, and dare not defende their condemned impieties, it is ſome comfort to haue fellowes in damnation; and theſe people voide of al truth and piety, will not be aſhamed to glory in any practizers of this opinion, though neuer ſo wicked and vnreaſonable. Then let vs mooue this queſtion of worſhip to all Kingdomes, Countries, Citities, Communities, & to al perſons of what eſtate, degree, or condition, that euer were in any authority, credit, or reputation, or worthy to be imitated in any time, or age of the worlde, from the firſt creation,

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.

to theſe daies, and prooue what companions we can finde, for theſe prophane, and beaſtlie ſcholers of Irreligion, if any ſuch be at this preſent, which I rather feare, then affirme. If we appeale to the Patriarches, that ruled in the lawe of Nature, from Adam • o Moyſes, or to Prieſts, Iudges, Prophets, and Kinges, that ruled in Iſraell & Iurie, frō him to Chriſt, in all that lawe there is no controuerſie in that generation:

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.

for they did not only profeſſe a Religion, but that in particuler which was the true and lavvefull worſhippe of GOD. If wee exhibite this complaint vnto all Rulers, Kinges, Emperours, Prieſtes, Flamens, Archflamens, Oracles, or the Gods themſelues of the Gentiles, their very names, and all Hiſtories, will tell vs, although they erred in particuler what this dutie was, yet they all agreed to vſe Religion, and euer in their Lawes, Practice, Sacrifices, and ſo manifolde Rites defended it. Let vs enquire of ſuch as were moſt learned amongeſt them, their Poets, Philoſophers, Prophets, and they giue conſent: ſo Linus Thebius, that liued 1430. yeares before Chriſt, ſpeaketh euen of thoſe thinges, whereof Moyſes entreated, Amphion, Mercurius, Liricus, Orpheus, Muſaeus, Homer, and Aeſiodus, are not vnlike, and all the latter profeſſe Religion. And diuers of their moſt learned,Phyloſophers. Infr. tract. 2 Argument. 1. auncient, and approoued Philoſophers confirmed chriſtian worſhip (ſo far they were from denying pietie) but of this hereafter. And from the firſt to the laſt, they all with mutuall agreement teach Religion is to bee vſed.S. Auguſt. apud Berg. hiſt. So Phegous that liued ſo neare to the deluge, ſo Mercurus Triſmagiſtus, Cadmus, Eſculapius, Thales, Mileſius, Chilon, Pithacus, Bias, Periander, Pherecides, Pithagoras, Anacharſis, Alemeon, Epinenides, Xenophanes, Democritus, Heraclitus, Themiſtocles, Ariſtides, Anaxagoras, Empedocles, Permenides, Meleſius, Hippocrates, Zeno, Socrates, Alcibiades, Iſocrates, Xenophon, Achita, Plato, Antiſthenes, Spenſippus, Ermias, Demoſthenes, Aristotle, Dion, Carmcides, Eſchines, Xenophilus, Phedron, Xenocrates, Hermegitius, Apuleius, Plotinus, Dema, Chaliſthenes, Zenon, Chriſippus, Polemon Crates, and Crates Licon, Tymon, Diogines, and Diogines, Oneſicitus, Ariſtobolus, Archimedes, Panetius, Poſsidomus, Cathon, Cato, and the reſt generally giue vs anſwere, taught in learning,

Sybilles. Eurip. in prollam.

Chriſip. l diui. Neu. lib. bell. Punic.

Araſtot in Annal.

and practiſed in life, that Religion is to bee vſed, and had in higheſt eſtimation. If wee conſult vvith the renowned Sibils ſo famous in all chiefeſt Nations of the worlde, Italy, Greece, Perſia, Siria,

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.

Egipt, as Sibilla, Perſica, Libica, Delphica, Cumaea, Erithraea, Samia, Cumena, Helleſpontica, Phriſia, and Tiburta, or Tiburtina, they tell vs in particuler of chriſtian worſhip, ſo do others which liued after, which will be more euident in my Arguments for Chriſtians againſt externall Infidels. If we will debate this cauſe with thoſe, who for their wiſe dome were called, and and euer named the ſage and moſt prudent in the worlde, Thales, and his companions, they haue ſpoken and practized the ſame, and their religious wits were the greateſt cauſe of their ſo excellent cognomination. If we will propounde this queſtion to the moſt ancient Legiſts, and Lawe-makers, Rulers, States, and Kingdomes of the worlde, they will witneſſe it was ſo, from their firſt foundation.Gen. Before the deluge, there is none or little memory kept, but in holy Scriptures, which teach the true Religion. After the deluge,Gen. cap. 9. Noe that holy and religious Patriarke was Prince in the world, of him and his children, proceeded all latter generations. How religious hee was, it needeth no recitation, he liued after the Fludde 350. yeares, and, as Philo is witneſſe, did ſee 14000. men,Phil. Iud. in hiſt Bergom. l 2. hiſt fol. 4. Ioſeph. lib. 1. Antiquitat. that were deſcended from him, by which of spring all Nations of the worlde were after inhabited, and of his children, Sem, Cham, and Iaphet, which were borne before the Fludde, were founded 72. Nations, all the founders of theſe Nations, were the grande children of that truely religious Noe, liuing in his time, inſtructed of him, and coulde not either be vtterly irreligious in themſelues, or inſtitute Nations without Religion: eſpecially when Idolatry & falſe worſhips were not knowne in the worlde, ſome hundred yeares after theſe thinges.Lactant. ſir. l. diu. inſtit. Bergom. in hiſt. ſupr. Cicero lib de Nat. Deor. inſtit. Apol. And their firſt God Liſania, ſurnamed Iupiter, liued in Archadia a country obſcure, and inhabited of a barbarous and ſauage people, which neither by themſelues, nor by any Rulers they had, coulde perſwade other Nations, to their ſo vilde example. And this ſuperſtitious impiety of idolatry, was ſo contemptible to ciuill Nations,Diodor. Sioul. lib. 5. hiſt. Plin l. hiſt. n •• Bergom. li. 3. hiſt. that when Orpheus which was ſo pleaſing eloquent, that he coulde mooue all affections, went about to perſwade the worſhip of Bacchus to the Grecians, hee was ſo odious to that Nation, that the woemen themſelues killed him with ſpades, and threw his bodie into the riuer Heber. And when Idolatrie was ſetled in the worlde, there neuer was any Kingedome, Nation. State, Prouince or Citie, but it euer profeſſed a Religion: and if anye priuate man beecame ſo impyous and ouerwhelmed in ſinne, that to excuſe his wickedneſſe, hee wiſhed, or proteſted there was no worſhippe to bee vſed, hee was preſentlie exploded forth of all places, and exiled for a monſter in Nature. So Diagoras, Euſ. in Chro. Cicero l. 3. de Nat. Deor. Bergom l. 5. hiſt. fol. 61. which is ſuppoſed to bee the firſte Author of this Iniquitie, was noted for a Prodigium ſirnamed Atheos, a denier of GOD, or Goddes, and baniſhed from mens Societie, liued and died miſerably, although we may ſuppoſe that he only denied the Pagan Gods, & worſhip to them as his words cited in the plurall number doe ſignifie, as alſo wee may conſtrue that ſaying of Protagoras, De Diſsnon poſſe ſtatuere an ſint, Bergom. hiſt. ſup. l. 5. fol. 62. vel non ſint, That he coulde not determine of the Gods, whether there were anye ſuch or no. And yet for that ſaying hee was exiled Athens, driuen into the Ilandes, and his bookes conſumed with fire. And as Lactantius witneſſeth,Lact. ſupr. theſe men at their deathes, recauted their impious opinion, and exercyſing Religion, called for helpe of a ſuperiour power. After theſe, Epicurus, that Maſter,Auguſt. lib. 1 • ciuit. and Doctor of beaſtiality, was ſo bewitched with pleaſures, that he denyed the prouidence of GOD to man, and framing a God like to himſelfe, affirmed, that he which is purus actus, only act, was idle, and to make himſelfe a beaſt, teaching that only pleaſure in this life was mans felicity, doubted not to affirme the ſoule to bee mortall, and periſhe with the body, and gaue this document, Surge, ede, hibe, lude, poſt mortem nulla voluptas. Riſe, eate, drinke, and play, there is no pleaſure after death. But hee became ſo odious to all people, that his verye name is a cognomination to all beaſtly, and carnall men, from him,Hier. de Epic. & apud Berg. ſup. l 5. fol. 64 Cic l. 3. de fin. & l. 1. & 2. to theſe dayes: and yet Saint Hierome ſaith, that he was a man vtterlye vnlearned, and coulde not reade, others, as Cicero; excuſe him from theſe errors. But howſoeuer it be, the teſtimony of a beaſt, and voluptuous man, is no creditte to their cauſe, but a condemnation. Lucretius alſo, drowned in the like wickedneſſe of life, defended the ſame irreligious opinions, was ſo beſotted in luſt and laſciouſneſſe, that he was madde with very lecherous paſsions, and killed himſelf with his owne handes.Lodouis. Molin. in 1. part. D. Thom. q. • . art. 1. Or if (as ſome ſuppoſe) any company of the vnnaturall, and more then beaſtly Anthropophages of Braſilea liued without any law or religiō at the time of the comming of the Chriſtian Portugals thither, (which is vncertaine of this, and neuer ſuſpected of anie other people) yet the example of ſuch which committed thoſe moſte filthy ſins of daily practiſed and ſtudied murthers, which as theyr name is witneſſe: thoſe which write of that Nation recount,Petr. Maff. hiſt. ind. Oſor. hiſt ind. Epiſt. Indic. Monſter. in Coſmog. and experience prooueth, eate, deuoure thoſe they murther, and keepe men and woemen of faireſt complexion, to bring children which they only reſerue for ſlaughter, and eate, euen their neareſt frendes, and committe other offences not to bee named; is not to be imitated, but deteſted for more then brutiſh, and vnreaſonable. Theſe bee the authors, and patrons of this impietie, which the whole worlde in ſo manye thouſande yeares, hath noted for beaſts, madde men, filthy monſters, and excrements of the people, ſuch as all practiſers and well wiſhers to that blaſphemie, be in theſe our dayes, Theeues, Pirates, Murtherers, Adulterers, Drunkards, and men ſo inexcuſable in all wickedneſſe, that they haue taken their harbour in the mouth of hell, beginning to be damned in this life. Theſe be the fruites of diuiſion in Religion: the manifolde ſuperſtitions of the Gentyles, and the wickedneſſe which they practiſed, was the fall of Diagoras, Protagoras, Epicurus, and Lucretius: the Hereſies, and pluralities of Religions amongeſt Proteſtants, and their impieties, haue brooded vp this beaſtly generation, as all hereticall ages haue done, at which time this ſchoole hath moſt flouriſhed: So that in ſo many generations, as haue bin, there was neuer ſo much as any priuate man, which in iudgment affirmed this blaſphemous and rebellious wickedneſſe, but euer when they were free from paſsions, or in times of want, as ſickneſſe, death, and other calamities, profeſſed a Religion, and called for helpe, and neuer denied it, but when they were, either vtterly ſpoyled of their wits and Reaſon,Bergom. hiſt. ſupr. as Lucretius, or their opinion ſo vncertaine, that either they neuer thought any ſuch abſurditie, or elſe it was ſo ſoone exploded that it coulde not be remembred, as that of Epicurus, Laer. de Epic. Aug. l. 18. ciu. which, as ſome ſuppoſe, wrote more then any of the Philoſophers and yet in the time of Cicero, which liued within 300. yeares, it was ſo doubtfull what opinion Epicurus taught, that the ſame Cicero affirmeth, hee was a man of greate ſobrietie, and temperance, teaching Religion, the prouidence of God, the immortality of the ſoule,Plutarch. lib. non Poſſ. &c. conſtitutinge the felicitye of man in ſpirituall, and ſoule pleaſure: and Plutarch affirmeth that hee ſacrificed, and practized Religion. So that it is manifeſt, if euer anye man defended that moſte filthie errour, hee was condemned of GOD, and all people for that offence, and of himſelfe when hee was of better iudgement, and more to bee beleeued. In ſo much that there is not the authority of one man, ſpeaking in iudgement, as a man and reaſonable creature, that euer gaue countenance to this blaſphemous ſentence, but the whole worlde in all times, and places, haue explauded it, for the moſt impious, ſacriledgious, damnable, and vnnaturall ſinne. Then to conclude this reaſon of humane authoritie:

Iſſod. lib. 5. Etymol.

Aug l. 5. ciu. cap. 20.

Chriſt. Cl. in Sph. ſol. 229. Fernel. Ambian Coſmother. Eraſt. apud Macrob. lib. 1. in Som. Scip.

Ariſt. lib. 2. de Cael.

Priſcian. in ſua Coſmogr. Phil Bergom. hiſt. in lul. Caeſ. fol. 96. lib. 7,

the worlde from the firſte creation, hath nowe endured by the Hebrewe accounte, aboue 5500. yeares, by the other computation, 6700. yeares, which if it be compared to any age, or generation, there is no proportion. The globe of the earth, according to the leaſt account, contayneth in circuite, 19080 myles; as Fernelius meaſureth 24514. myles; by the ſentence of Alphraganus, Almaeon, Thebitius, and othets, 20400. by Ptolomaeus, 22500. by Eratoſthenes, 31500. by Hipparcus, 34625. by that opinion which Ariſtotle reciteth, 50000. and if we will followe the meaſure which was taken by the moſt learned Geometricians in thirtie years labour by the appointment and charges of Iulius Ceſar the Emperour,Ortel. in Coſ Marſt. in Coſ. Pet Maff. hiſt. Oſor. hiſt. when the noſte exacte a meaſuremente was vſed, the habytable earthe at that time, was founde to be in circuite 31500. miles, what vaſte Regions, and populous Nations haue beene deſcried ſince then, no man can bee ignorant: the number of the Kingdomes, Countries, Citties, Townes,

Orig. in Exod. Lact. firm. l. 1.2.3. &c. Diu. inſtit.

Iuſtin. Apol. Cicero lib. de Nat. Deor. Caſp. Vlenb. lib. 22. Cauſ. Rayn. Calu. Epiphan. lib. haereſ.

Auguſt. l. haer. Ber. Lutzenb. catal. haerert.

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,Script. Gen. Tob. Iudith. Dan. Thalm. Iud. Alcoron. Mahumet. Ioſeph. Phil. Ariſtot. Plat. Mercur. Triſ. Dio. &c. Euſeb. l. hiſt. Eccl. Niceph. hiſt. Bed. lib. 1.2.3.4. &c. hiſt. Angl. Gregor. lib. Dialog. Ioſeph l. Antiq. Criſ. Ariſtot. l. de cael. &c. 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,

Gen. Tob. Iudith.

Greg. l. Dial. Bed. hiſt. Euſeb. l. hiſt. eccleſ. &c.

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,Tract. 2. infr. & 2. Part. Reſol. Ar. 58.59.60.61.62. 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.Tract. 2. infr. Arg. 1.2.6. Part 2. Reſol. Arg. 65.66. Ca 10.11 ſeq. 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,Gen. 1.2.3. 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.Sibil. apud Lact. l. diu. inſt apud Varr. Ioſeph. &c. The puniſhment of Adam, drowning of the world, confuſion of the Tower of Babell, deſtruction of the Egiptians,

Gen. 6.7.8.11.

Exod. 6.7.8.9.10.11.12.13.

Ioſeph l. antiq Suet, in Octau. cap. 95. Mahumet. in Alcoran Rabb. lib. gener Chr. Calcid. lib. 2. in tin.

Sibil. l. 8. orac. Plin. l. 2. hiſt. nat. c 31. Sueton. in Tiber. cap. 48. Dio. li 57. Plutarch. lib. defect. oracul. Dio. l. 37.

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 coū cell 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 liuinge, as wantynge lyfe, all remayninge in that order in whiche they were created, and effecting thoſe offices to which they were ordayned, and neuer varying frō that dutie, which is the greateſt homage and religion ſuch things can ſhewe, and that, which the Prophets Dauid, Pſal. 102. Dan▪ 3. Pſal. 18. and Daniell, call the worſhip and reuerence of God, becauſe in this dutifull obedience, their dependancy is witneſſed, and the glory and honour of God, propoſed to be remembred & reuerēced of intellectuall, and reaſonable mē. And Daniel, making a recapitulation of the dutie of all creatures to their Creator, expreſsing that, to which they are obliged by nature, after he had recounted the celeſtiall, and intellectuall ſpirits, and the dutie of Iſraell the choſen of God, his Prieſts, ſeruants, ſpirits, and ſoules of the iuſt, religions men, and parriculer perſons deuoted to him, how they muſt worſhip, and reuerence their Creator; he inciteth all inferior creatures to the ſame, or rather man ſo perfect and excellent a worke of God, by the exemplar obedience of inferior things. Where he numbreth the Heauens, Sun, Moone, Stars, and all celeſtiall bodies benedicerie, laudare, & ſuperexaltare eum in ſecula, to bleſſe, praiſe, and exalte him for euer. And not onely thoſe celeſtiall and more perfecte bodies, but inferiour creatures, as the Elements, Fire, Aire, Water, Earth, Mountaynes, Hilles, Seas, Riuers, Fiſhes, Foules, Beaſtes, and other meane and meteorologicall thinges, Rayne, Dewe, Froſtes, Yſe, Snowe, Lightnings, Thunders, Clowdes, Day, Night, Light, Heate, Colde, & that which is nothing but only a priuation, as Darknes, & the like, which bleſſe, praiſe, and exalte him, without intermiſsion, rendring reuerence, and honour vnto him, as euerie man daylie expecienceth they doe, and ſhoulde be as violent, and portentious a thing for the meaneſt of them not to performe, as the Sunne to looſe his light, the Earth to bee vnſtable, or any other deformity that can be in nature. Then howe much more rebellious and traiterous, is the neglecte of dooing that duty in man, by ſo many titles more •• debted to his Creator, then any of thoſe creatures, which were all prouided for his vſe, and neceſsity, to ſhew this religious obedience 〈…〉 God 〈…〉 if he ſhould not onlie 〈◊〉 to doe it, but denie it to be done, as Atheiſts and impious Nullifidians doe.

THE EXTRAORDINARY AND ſtrange puniſhements inflicted vpon the Irreligious, and rebellion of all creatures againſte them for that cauſe. ¶ CHAP. X.

YEa the Irreligion and dutileſſe behauior of man is ſo vnnaturallie, that all thoſe creatures which were ordayned to be his ſeruants, and ſo vnuariable reuerence theyr maker, that it were a prodigeous thinge for them not to doe it, yet to ſhewe the greatnes of Mans obligation more then theirs: how often haue they forſaken theyr naturall inſtitution at the diſobedie •• e of Irreligious men, to teſtifie the g •• atnes of their iniquities, & vngratfulnes to their Creator? prouing thereby, it is more monſtrous for man to deny worſhip, & religion vnto God, then for the earth not to ſuport vs, the aire to refreſh vs: the fire to comfort vs, and all other creatures to deny their naturall operations. So in the firſt creatiō, for the Irreligiō of Adam our progenitor,Gen. 2.3.1.2. the earth & all creatures, ouer which God had giuen him full dominiō in his ſtate of obediēce, rebelled againſt him. In the daies of Noe, Gen. c. 6 7.8. when the irreligeous world would not be obedient vnto God, the Element of water miraculouſlie, aſcēded ouer the whole globe of the earth, 15. cubites higher thē the higheſt mountaine, leaſt any thinge ſhould be preſerued from deſtruction: & only the religious family of Noe, and ſuch creatures as hee had gathered together were miraculouſlie preſerued, witneſſed not only in holy Scriptures, but in diuers Pagan and other authors,

Hier. aegyp. li. antiq. Phaenic. Mnaſ. Damaſ. lib. 96.

Ioſeph. lib. 1. antiq. c. 3. Alex Poly. &c.

Hieronimus Aegiptius, Mnaſeas, Damaſcenus, Ioſephus Alexā der, Polihiſtor, Melon, Eupolemus, & others, & proued by diuers effectes, which coulde proceed of no other cauſe. How ſtranglie did God puniſh the irreligious builders of the tower of Babel, & confoūded thē,Gen. c. 11. ſo that no mā vnderſtod what was ſpokē by others, which beſides the holy Scriptures Ioſephus, Ioſeph. l. antiq. Sybill. apud Ioſep. & Berg. l. 2. hiſt. fol. 6. L. Oracl. Sybil Sibils, and other witneſſe, and the diuerſities of tongues to this day, otherwiſe without originall, are euidence. At which time, and in puniſhment of which irreligious offence, ſo many monſters in humane nature were produced, a great ſcandal to this Epicuriſh ſchoole, when it is manifeſt they were broughte forth to be a memoriall, and euerduring penance to mankinde, for the ſame iniquitie and Irreligion they defende; this was the beginning of the Monocliſts, Auguſt. li. 16. ciuit. c. 8. Plin. l. 7. nat. hiſt. Solin. Hermophrodites, Acephaliſts, Pigmes, Giants, Sciopedes, Cinocephaliſts, and others, whoſe ſhapes punniſhments of Irreligion, are rather to be concealed then vttered: onely heareby is euident howe monſtrous Irreligion is, which is repayed with ſo monſtrous penalties. Howe did God, in the time of Abraham, miraculouſlie cauſe the fire, againſt the naturall propenſitie to deſcende, & deſtroy all the irreligious people of Sodome,Gen. c. 19. Ioſep. l. antiq. and thoſe Cities, preſeruing the houſe and familie of religious Loth, as both Scriptures, other writers, the Piller of Salt into which the incredulous wife of Loth was turned, (which Ioſephus had ſeene) and other monuments are recorde. In the daies of Moyſes, Ioſeph. lib. 3. antiq. when Pharao and his irreligious Egiptians woulde not permit the Iſraelites to worſhip God, and exerciſe Religion, the ſame water which miraculouſlie before had giuen paſſage to the Religious people, drowned King Pharao, and his huge army of prophane Infidels. The baſe,Exod cap. 8.10.9. and meane creatures of Frogs, Ciniphes, Flies, Locuſtes, and ſuch as are engendred of vile corruption, and the verie Meteors themſelues, that haue no life, as Haile, Thunder, and Lightnings, yea Darkneſſe which of it ſelfe is nothing, and onlie a priuation of an accident and qualitie of light, ſo fought againſt him, that hee and all Egipt were enforced to yeelde, and acknowledge their Irreligion, and diſobedience. In the ſchiſmaticall and irreligious Rebellion, of Chore, Num. c. 26. Dathan, and Abiron, and thier confederates, the Earth, the moſt firme and ſtable Element prouided of God for mans ſupportation, was opened,

Aug. l. 3. ciu. cap. 13.

Oroſ. lib. • . cap. 12.

and deuoured them. S. Auguſtine & Oroſius are witneſſes, that in the irreligious times of the idolatrous Italians, about 70. yeares before Chriſt, the very domeſticall and tameſt creatures, vſed for the ſeruice of men, rebelled againſt them, and affirme that their verie Dogges, Horſes, Oxen, Aſſes, and other creatures moſte at the commaunde of man, ſodainely became wilde, ranne from their owners, wandring vppe and downe vvith ſuch fierceneſſe and contempt to their former Maſters, and all men, that no man durſt, or coulde approach them without daunger.Bergom. lib. 12. hiſt. Such prodigious euents appeared againſt irreligious people at other times. What ſupernaturall eclipſe of the Sunne, trembling of the Earth, and renting of moſte harde and ſolide Rockes,

Euang. Matth. etc.

Dioniſ. Arcopag. ep. &c. Phleg. apud Origen. et Euſeb.

Plin natural▪ hiſt l. 2. c. 84 Sueton. in Tiber. c. 48. Dio. l. 57.

cryed out againſte the inhumane and barbarous irreligion of the Iewes, and Gentiles at the death of Chriſt? The earth quaked at ſuch extraordinarye motion, that as the Pagan wrighters affirme, in Aſia, ſo farre diſtant, twelue Cities were ouerthrowne in ſuch order, that Tiberius the Emperour, releaſed theire tribute towardes their buildinge againe. The Rockes were torne in peeces, not onely about Hieruſalem, as the Euangeliſtes recorde, and Golgatha did witneſſe,Ciril. Hier. Catec. 13. &c. Euang Nazar. Hieron epiſt. 150. q. 8. as Saint Cirill Biſhoppe of Hieruſalem reporteth, but in diuers other farre more remote places, as the mountaine of Auernia in Hetruria, the promontarie of Cayeta, and an Hill in Wales, and other Countries. About two hundred yeares agoe, at Sefeelde in Germanye, a Village betweene Ausburge,Regiſt. eccle. Sefeeld in Ger ſuper hiſt. Ger &c. and Iusburge, the harde marble ſtones of the pauement of the Church, gaue place, and the grounde opened to ſwallowe vp the Lord Oſwalde, a Noble man of that Countrie, irreligiouſlie behauing himſelfe, in receauing the bleſſed Sacrament of the body of Chriſt, and catching hold of the Altar of the church made of harde ſtone, by which hee kneeled to communicate, his hande ſunke into it, as though it had beene ſoft clay, the print ſtil remayning ſo deep as any man may lay his whole hand there in, as I haue ſeene, and done: and the B. Sacrament is reſerued, and remayneth in the proper ſpecies and forme, after ſo many yeares with watery drops of bloude, in ſuch places as were bruiſed with the teeth of Baron Oſwalde. All this chauncing in a moſt famous aſſemblie in the feſtiuitie of Eaſter, before ſo many witneſſes, and are ſtill to be ſeene in the ſame place, as thouſands can witnes. Howe haue the very Elements of which our bodies are compoſed and nouriſhed, perſecuted vs for this diſobedience? How many irreligious Cities, haue bin ſunke vp by the earth, whereon they were founded, by the ſhaking and opening thereof?

Auguſt. l. 18. ciuit.

Pantal. Chronol fol. 9. Oroſ. l. 7 hiſt. c. 1.

Diod. l. 2.

Bura, Helier, in Achaia, and in the time of Traïan foure Cities in Aſia, three in Greece, two in Galaria, Howe many drowned by water in the inundation of Ogigius, ouer-flowing almoſt all Achaia, and the floode of Deucalion in Theſſaly? Howe many infections in the aire, an Elament for the comforte and preſeruing of life?Oroſ lib. 4. hiſt, cap. 4. in the Conſulſhippe of Lucius Cecilius Metellus, and Q. Fabius Maximus Seuerinus, all the irreligious inhabitants of Rome died of the peſtilence not one remayning: ſo likewiſe in the Conſulſhip of L. Genneus, Oroſ. lib 3. hiſt. cap. 4. Plat. in Tim. Oroſ. l. 1. hiſt. cap. 11. and Q. Seruilius. Howe hath the Sun, the verie Prince of Planets, and nurſe of life, wrought the deſtruction of thinges, ſet them ſo ſtrangely on fire and conſuming them, that ſome haue affirmed the Elaments and almoſt the whole worlde to haue bin inflamed, and in the Iland of Lippara, as it were the mouth of hell flaming and breaking out in ſuch outrage, that the ſtony rockes were ſet on fire, the ſea boyled, the fiſhes were killed, and the inhabitants ſuffocated. About ſuch time as the regimēt of the irreligious Turkes began, the Sun was darkned 17. daies togither, and gaue no light. And before,Blond. lib. 9. Eutrop. l. 18. Fox to 1. Mon Pantal. Poly. et al in Mahu. in the yeare of Chriſt 676. about which time, Irreligious and prophane Mahumet entered to delude the worlde, fire fell from heauen, a wonderful rainebowe appeared, and ſuch dreadfull ſignes were ſeene, that mē withered away with feare, ſo exceſsiue thunder, lightnings, and peſtilence reigned, that men thought the ende of the worlde to haue beene come.Foxe. tom. 2. Mon. fol 969 lo. Car. Franc Mirand. And Foxe himſelfe affirmeth, that about the irreligious reuolt of Luther, there appeared in Germany vpon the garments of the Clergie and others, men and women, bloudie Croſſes, and ſignes and tokens of the nailes, ſpunge, ſpeare, coate, and other thinges belonging to the paſſion of Chriſt. But of all other Nations this matter is moſt manifeſt in the Iewiſh people, which when it was religious vnto God, was honorable through the world, and miraculouſlie preſerued, but ſince they fell to their irreligious forſaking of Chriſt, the Meſsias, all creatures, both reaſonable, & vnreaſonable, haue ſounded a larumme, and proclaymed wars againſt them. And to conclude this matter with an example of our owne countrey, in the time of Paganiſme, 300. yeares before Chriſt; there neuer was any Prince of the Britiſh line, ſo potent and victorious as King Brennus,

Tit. Liu. in Bren.

Po • ye. Graft. hiſt. fol 59. Stovve hiſt. ſup. &c.

brother to King Beline was, who ſubdued the Gaules, Germans, Italians, Grecians, and many mighty Princes, yet when in the toppe of his pride, he began to make a ieſt of Religion, and blaſphemouſlie to vtter as though none were to be vſed, preſently (not to approoue any falſe religion of the Pagans) but to reprooue the impietie of Brennus, & to manifeſt the iuſtice of God vpon ſuch as denie him worſhippe, the earth, as quaking to heare ſuch blaſphemous ſpeech trembled, part of the Hill Pernaſsus fell vpon his ſouldiours, & ſlewe them, after haileſtones moſt ſtrange for number & greatneſſe deſtroyed an other part of his army, wherein he gloried ſo much, and ſo wounded that irreligious Brennus, that hee fell into diſpaire, and ſlewe himſelfe with his owne ſworde.Epiſt. Apol. The like puniſhments (although not alwaies in ſo prodigious manner) haue fallen vpon all Engliſh kings, that haue beene Irreligious to the See of 〈◊〉 : that either they haue beene ſtrangely punniſhed by GOD in their liues, or come to miſerable deathes. So likewiſe all the auncient Pagans, and irreligious Emperours and Princes that were enemies to the Religion of Chriſt were rewarded.Euſeb. Socrat. Sozom Theol &c. in thoſe Emp.

THE MIRACVLOVS OBEDIENCE and ſubmiſion of all creatures to the Religious. ¶ CHAP. XI.

COntrariwiſe to thoſe that haue been moſt reuerent and religious to God, the ſame creatures of his haue not onlye performed & done their ordinary ſeruice and dutie, but ſhewed extraordinary obedience, ſo all ſenſible things as Birdes, Beaſtes, Fiſhes, and vnſenſible haue done homage not onelie to Adam in his religious eſtate of innocencie,Gen. cap. 1. Gen. cap. 7. Reg. Dan. Ioh. 2. Tob. &c. and after to Noe, HeliZeus, Daniell, Ionas, Tobias, and others in the lawe of Moyſes, but in the Primitiue Churche of Chriſt thouſads of martyrs and holye Sainctes, as not onlye approoued eccleſiaſticall writers but manie thouſandes of Heathens, that were preſent, haue witneſſed. Manie of them chauncinge in moſt publique aſſemblies before Princes and Emperors at the verie Theatre of Rome, the moſte famous place of ſpectacles and meetings in the worlde. So the Lion that was appointed to deuoure S. Priſca a chriſtian virgine,Ex Geſt. S. Priſcill. religious & vowed to Chriſt, fell downe at her feete before her perſecutors, and many thouſands.Ex Geſt. Prim & Felician. So the two Lions did to the two chriſtian religious bretheren Primus and Felicianus, in the preſence of 1200. Pagan witneſſes, ſo that 500. with their families were conuerted.S. Amphiloch & al in vita S. Baſil. The verie ſeate of Valens the Arian Emperor refuſed to beare his maſter, when he woulde haue fitte to giue ſentence agaynſte S. Baſill that religious Catholique Biſhop, or monkiſhe man, as Luther calleth him;Luther. three pennes one after another refuſed to giue incke to write the Edict of his exilement. The very cruell Dragons honored and defended Aman the Abbotte againſte his enemies.Pallad. hiſt. in S. Am Abbot. Ex Paulin. Natal. The venimous ſpiders ſhrowded and concealed with theyr webbes S. Felix from his Irreligious Perſecutors. A Rauen, a raueninge and deuoureynge byrde, broughte victualles threeſcore yeares together to feede Sainte Paule the Eremite,S. Hier. to 1. & in vita Paul Eremit. in the Deſarte whyle he liued, and when hee was deade, the Lyons digged a graue where this bodie was entombed, Angels, Patriarches, and Prophets accompaning the ſoule to heauen, S. Athanaf. in vit. S. Anton. as S. Anthony the great did ſee and witneſſe: whoſe ſanctity and Religion likewiſe were ſuch, that the verye Diuelles themſelues troubled at his verie name. What viſions of Angels, lights from heauen, and miraculous apparitions recorded in irreprooueable Authors, chauncing in the ſight of whole Townes,

Greg. l. 2. Dial. cap. 5. Ambr. de Invent SS. Ger. et Protaſ.

Bed. hiſt Angl. l. 2 3 4. &c. Sur. in vit. Sanct. Lippil. et al. &c.

Ex Pontifical. et vit. S Leon.

and Countries, haue approoued the Religion and pietie of S. Benedect, the Abbot, Geruaſius, Protaſius, S. Dominicke, and thouſands in ſorreigne Countries, S. Cuthbert, S. Dunſton, S. Oſwalde, S. Suitbert, Edithe, Ethelderd, and others in England? The Religion of S. Leo, Pope of Rome, violented Attila, that outragious Infidell, ſirnamed the Whip of God, in his greateſt furie to recall his armie from inuading Italy, to the wonder of all his ſouldiours. Ex Geſt S vit. Modeſt. et Greſ • . A veſſell of boyling Lead, Roſin, and Pitch, woulde not hurt the bodies of S. Vitus, Modeſtus, and Creſcentia, and the Lyon prepared to conſume them, fell downe and licked their feete: wherupon Diocletian the Emperor, cauſing them to be torne in peeces, the verye inſenſible creatures wrought reuengement, for thundrings, lightnings, and earthquakes, oppreſſed their ennemies, and ouerthrewe their idolatrous Temples. At the comming of Chriſt, beſides thoſe homages & offices of al creatures, both in heauen & earth, done vnto him, and recorded by the holy Euangeliſts, the Pagans themſelues, and other writers are witneſſes, that a miraculous circle compaſſed the Sun in the viewe of all the Romanes:

Suet. in Octa • cap. 95.

Senec. lib. 1. n • t. q c. 2

Plin. nat hiſt. l 2. cap. 28. Dio. hiſt. Rom lib. 45.

Plin nat. hiſt. l. 2. cap. 31. Euſ in Chron. Oroſ. hiſt. lib. 6. c. 19. c. 18. Sibil. apud Lact. ſir lib. diu. Inſt.

and after the ſame appeared in 3. circles, one being enuironed with a fiery Garland. Three Suns were ſeene to ſhine at one time in the firmament, and to vnite themſelues togither in one. The high and great trees as hee trauailed from place to place, miraculouſlie burned themſelues to the ground, and reuerenced him. And at Rome a ſpring flowed with oile a whole day togither, when Chriſt our annoynted vvas borne . And infinite more myracles of the ſubmiſsion and obedience of his creatures vnto him, are recorded both in eccleſiaſtacall and prophane Authors, where we may reade the like allegeance and dutie performed to his holy Saints and religious ſeruants: but theſe are ſufficient for this purpoſe, and able to giue anſwere to the carnall imagination of any irreligious Politicke, or Epicure, which like beaſts, only mooued with corporall and ſenſible delights, are often ſcandalized to ſee the impious and wicked, ſometimes exalted to honour, and religious innocents, oppreſſed with miſeries. For that honourable teſtimonie, which God hath ſo often and ſtrangely giuen for the glorie of his Saints and religious friends, at ſuch times as they were moſt oppreſſed, & in reproofe and condemnation of the impious, their perſecutors, ſo much exalteth the glory and honor of the religious oppreſſed, aboue the deceitfull happineſſe of the other, by howe much the teſtemonie and glory which is giuen of God, is greater then the witneſſe which is brought, and honour that is deſired of a carnall & beaſtly man. And although this extraordinary glory and honour is not ſenſiblie beſtowed vpon euery religious Saint, and oppreſſed ſeruant of his in this life; (for ſo he ſhoulde bee onely ſerued for honour and temporall rewardes) yet in that he hath giuen it to ſo many, and for the ſame cauſe for which the others bee oppreſſed, no man can call into queſtion, but honour is due and belongeth vnto all, and to be rendred vnto them, either in this life, or after death, as experience ſheweth all ſuch religious innocents are glorious & honourable euen with men, when they are dead, and their perſecutors either forgotten, or remembred with diſhonour. And yet of al temporall dignities, glory is the greateſt, and that which euery man moſt deſireth.

THE AFFLICTIONS AND ADuerſities of the Religious and godlie, for which the Epicures denie Religion, are a manifeſt proofe thereof. ¶ CHAP. XII.

AND to preuent the carnall obiectious of this ſenſuall people, if aduerſities, tribulations, and croſſes had not chanced to the moſt renowmed, and temporally honoured Princes, Alexanders, Ceſars, Hannibals, Scipioes, and others, their honour had neuer beene ſo great: for vvhat hath nobled them ſo much in glorie, as their patience, fortitude, conſtancie, and magnanimity in ſuffering diſtreſſes, and performing difficulte, and heroicall attemptes? And if their ſufferinges, and valiant enterpriſes in temporall cauſes, vvhen they vvere probable to bee broughte to paſſe, haue made them noble vvith men, vvhat ſhall inuincible fortitude, and vnconquerable mindes of holye Saintes, in cauſes appertayning to God, and his greateſt honour, and in performance whereof, they were aſſured to looſe both life, and other temporall dignities, deſerue? If this bee not the meritte of honour, nothing can be named honourable, or called glorious. And if theſe ſufferinges ſhoulde be vtterly taken away from the friendes of God in this worlde, the greateſt honour that is due to vertue ſhoulde bee wanting. For take this awaie, and the vertues of patience, fortitude, magnanimitie, and others which be the deſeruing cauſes of glory, cannot be excuſed, becauſe they principally conſiſt, in vndergoinge aduerſities, and effectinge difficult thinges. And the excellency of this vertue of fortitude, in patiently enduring aduerſities, and vndergoing harde and vneaſie buſineſſe, is ſo greate, that in auncient times amonge Phyloſophers, it was euer accounted one of the foure cardinall vertues. And it is conuenient for true Relion, not to wante this tryall and ſtate of aduerſitie euen in the greateſte and moſte perfect men. So that the moſte relgious men and ſuch as haue beene in the greateſt honor and account both with God & man for that cauſe, haue taſted of both eſtates,Iob. Iob ſometimes moſte vnfortunate, ſometimes in higheſt aduancementes of proſperitie, S. Paul that was rapt into heauen, often depreſſed to the gteateſt miſeryes, and ſo of others: and not onlie priuate men, but religious Commonweales, Kingedomes, and Empires: the examples are manifeſt in hiſtories. And yet no Epicure or Machauell can ſay, that this is an obiection againſt Religion, or diſgrace to the religious friends of God, which be ſo viſited with affliction, but the contrarie, becauſe thoſe vertues be then exerciſed which otherwiſe would not: And that which is the chiefe act of Religion, God reuerenced & honored by them in ſuch ſort, as they perhaps being in proſperitie would not ſo well haue performed. And if honor and glorie bee the greate dignities of this life, the religious ſufferers of affliction are ſo farre from miſerie by enduringe callamities, or afflictions, that they are rather made trereby more honourable and glorious.

THE TEMPORALL HONOVRS and delights of the Religious, were often greater, and their miſeries leſſe then of the Irreligious. ¶ CHAP. XIII.

BVT to ſatiſfie the carnall and ſenſuall appetites, and conceiptes of Irreligeous & voluptuous men, to whom nothing is good but Bonum delectabile, that which is delightfull vnto ſenſe, lett vs paſſe ouer all demonſtrations before alleaged, and for this time eſteeme nothing of ſo many vnſpeakeable ioyes, which chaunce to the religious euen at thoſe times, when theſe men adiudge them moſt vnfortunate in their ſtate of affliction, the 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, Dio. hiſt. Rom Clem. Alex. Cicer. lib. de Repub. Aruſp. Lact. fir. l. de diu. Inſt. 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.Leuit. c. 1.2.3.4.5.6.7. etc. They eſteemed no happines of this worlde to be without the true worſhippe of God, and many aduerſities to come for irreligion.

Cicer. li. Nat. Deor.

Lact fir. lib. 1.2.3. diu. inſt. Bed. l. 3. hiſt. Ariſt lib. 10. Ethic. c. lib. 7. cap. 8.9.10.

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,Gen. c. 6. etc. Exod. 19.20. Numer. etc. Bed. hiſt. Angl. Fox to. 1. mon. Pet. Maff. hiſt. Indic. lib. 1. fol. 24. etc. Alcharō. Mah. 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,

Plat. in Mem. Ariſt. l. 10. Eth. cap. 9. lib. 7. cap. 8.9 10. Hippoc. init. oper.

Merc. Triſmeg Dial. 9. Strab. l. 5.

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,Gen. c. 12.13.14.15.18.22.28.32 35.49. Exod. c. 1.2. • .5.6.7.8.9.11.13.14.16.17.19.33.40. 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,

Leuit. c. 1. etc. Num. &c. 33.34.

Deut. c. 2. &c.

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?Deut. cap. 7. et 26. &c. howe well did he performe it, vntill they became irreligious and diſobedient? and at ſuch times that they might knowe (as he had often admoniſhed them before) that their Religion was cauſe of their proſperitie, and irreligion woulde bring the contrary and vnfortunate miſeries, howe was that people puniſhed? howe often conquered, and ſubdued, ſpoyled of wealth, Countrie, Wiues, Children, Temple, Altar, Kinges, Prophets and all comforts? howe often led captiues, and kept vaſſailes, and ſince they fell to their laſte irreligious apoſtaſie from Chriſt, how long time, in how many Countries, to howe many Nations haue they beene, and at this time are the moſt miſerable people in the worlde? ſo that if a man woulde bee ſo incredulous that he would not beleeue the ſcriptures, and promiſes and threates of God, contayned in them towardes that people, for thoſe cauſes, yet when the whole worlde doth witneſſe theſe thinges haue beene ſo effected in ſo many generations, no man can be ſo impious to denie it. And this he performed, not only to that people in generall, but euen to the very particuler mē of that Nation, as their Prieſts, Kings, and other priuate perſons. Who was ſo highly honoured, and exalted of God, as Moyſes their Prieſt and Captaine? was he not borne of meane parentage of the tribe of Leuie?Exod. c. 2. c. 6. what patrimonie had hee left him,2. Par. c. 23. Exod. 2. what title had he to be ſo greate a man? was he not condemned to death, before he was borne? was he not committed to the waters to bee drowned? was hee not enforced to forſake his frendes and renounce his countrie,Exod. c. 3.4.5.7.8.9.10.11. to get his liuing among ſtrangers by keeping ſheepe? And yet how was hee aduaunced, honoured and exalted of God? what miraculous and wounderfull priuiledges did hee graunt vnto him? howe did he appoint him Captaine and Conductor of his people? what victories and conqueſts did hee giue him oner Pharao and his Egiptians?Exod. 7. hovve did he ordaine him, not onely ſuperiour to depriue him of his riches, life, & people,Exo. Num. etc. but (to vſe the words of God) conſtituted him the God of Pharao, Conſtitui te Deum Pharaonis, what miſteries and ſecrets did he reueale vnto him?Exod. cap. 11. et 17. &c. how did he chuſe and elect him alone among ſo manie hundred thouſandes to conduct his people to the lande of promiſe? And yet notwithſtanding all this,Numer ca 20. cap. 27. Deut. c. 33. when hee ſhewed but one act of irreligion & want of duty at the waters of contradiction, he was for the ſame preuented by death, and neuer entred in, and Ioſue was choſen to bee their guide. So it happened to Noe, to Abraham, Loth, Iacob, Ioſue, Gen. cap. 7. Iudic. cap. 8. cap. 6.13. 1. Reg. • .7. Ioſ. 24. Gedeon, Sampſon, and the reſt: Religion was their exaltation and honour. Thus it was, and chaunced both to rulers and ſubiectes of that people, as to exemplifie in their Kinges, whoſe proſperities, and harde fortunes, and the cauſes of them were moſt knowne and famous.

Gen. 17.22.28.35.43. Exod. 1.2.3. &c. 7.8.9.14. Pſal. 98.

Ioſ. 7.9 14. Malach. cap. 2. 1. Reg. 5.17.8. 3. Reg. 11.14. 2. Reg. 15. 2. Paral. 16.17.21.22.36. 4. Reg. 1.15. vlt. 17.

Ierem. c. vlt. lud. 1.

Ierem. 1.18.19.20.27. &c.

What compariſon was there betweene the felicities of the religious & irreligious Kinges of Iuda? howe honourable and proſperous vvere the raignes and regiments of their religious Kinges, Dauid, Aſa, Ioſaphat, Oſias, Ionathan, Ezechias, and Ioſias, if they be compared to the lamentable diſhonors and miſeries of their irrreligious Princes, Saul, Roboam, Abias, Ochozias, Amaſias, Ozias, and the reſt that vvere impious? Howe ſhorte and impotent vvere theſe mens regiments and kingdomes? howe little vvas theire glorye? hovve greate theire ignomye and diſhonour? when coutrarie, how long and ample were the Empires? howe noble, and glorious was the honour of thoſe religious Princes? Such like were the ſucceſſes, and aduentures of the irreligious Kinges of Iſraell, that falling from God and true Religion, fell to Schiſme and Idolatry; they were but eighteene in number, and tenne of them were miſerablie ſlaine, Nabath, Ela, Zamri, Achab, Ioram, Zacharias, Sellum, Phacee, Oſee, and the Scepter and Regiment was nine times tranſlated from the families of the Kinges: No family of them continuing the kingdome aboue the fourth generation, that the curſe and malediction of the irreligious might be impoſed vpon them;Gen. cap. 15. Exod. 20. 4. Reg. 9. and there was but one onely familie of all thoſe, which enioyed it ſo long, and that was of Iehu, which drewe neareſt to true Religion, for he ouerthrewe the Altars, Idols, and idolatrous places of the Idoll Baall, and put his Prieſts to death. And although the Kinges of Iſraell deſcended of the ſame Imadge of Abraham, • . Reg. c. 11. &c. as the Kinges of Iuda did, and were for number of people, farre aboue them beeing ten tribes, and the Kingdome of Iuda only two; yet howe were the irreligious Kinges of Iſraell toſſed, turmoyled, and led captiues more then the other? howe were they alwaies inferior, & their kingdome of leſſe continuance? The enemies of Religion, Balthaſar, Aman, and others, came to vnnaturall endes, and were lamentably depriued of all dignities, and life it ſelfe.1. Macha. etc. So in the time of the Machabees, it came to paſſe with the fauourers of Religion, and contrary with the irreligious enemies and perſecutors thereof. Such relation may bee made of the proceedings of other children of Abraham,

Ioſeph. lib. 1. antiquit. c. 27. Diodor. Sicu. lib. 3.

Plin. l. 6. c. 28. Strab. l. 16. etc. Plin. l. 6. c. 38. Fazel. dec. prior. lib. 8.

2. Paral. 8. 1. Machab. 2. Dion. lib. 1. Gen. cap. 25.

deſcending of Cetura, and from his ſonne Iſmael; thoſe which were vertuous and religious, flouriſhed as the others did, and their perſecutors were diſhonourable. And that it might be euident to all poſterities, that the promiſe of God is true, that he rewardeth the Religious, and debaſeth the Impious, the moſt holy and religious Patriarke Abraham, when there were many more potent and mighty then he, yet becauſe he was ſo religious aboue the reſt, God promiſed for that cauſe, to make him the father of many Nations; and wee ſee how manie Kings and mightie Princes haue deſcended from him. For not the ancient Kings of Iurie and Iſrael, but of Arabia, Ethiopia, Idumea, Egipt, Colchians, that moſt potent chriſtian Prince Pret Ianne of Iude, and all Chriſtian Kings are either his ſpiritual or temporal poſteritie.

Calu. t. lib. 2. cap. 9.

Geneb. Chro. l. 1. pag. 56. Ortel in Theatr. &c.

Franciſ. Alu. medin. 1.2. q. 103. artic. 4. Poſtel. in cōp. Coſmograph. Maff. hiſt. l. 3.

And as a memorie of their diſcent, from Abraham and not for anie religious ceremonie, the inhabitants of the Chriſtian Empire of Pret Ianne are circumcyſed, as alſo diuers other people as approued writers are witnes. And who doubteth but many potent infidell and irreligious Princes, as Turkes, and Arabians, although for them ſelues, and their owne iniquities and irreligion they neither deſerue either temporall or ſpirituall bleſſings of God; Yet becauſe they were (as ſome ſuppoſe) the carnall children of Iſmael & Eſau the offſpring of Abraham and Iſaac, Gen. cap. 21. Gal. c. 4. Rom. 9. Gen. 26.27. although in holy Scriptures they are depriued of ſome ſpirituall faucurs, graces, and preeminences, and commaunded to be caſt out, and haue no inheritaunce, yet that they poſſeſſe and enioy there temporall felicities and poſſeſsions from the temporall benedictions of their religious aunceſtors Abraham and Iſaac and the promiſe of God vnto them; for concerning Iſmael, God ſaid vnto Abraham, Sed et filium ancillae &c. Gen. 21. c. 25 But alſo I will make Iſmael the ſon of thy hand-maide a great people: which the Angel after promiſed to his mother Agar in me ſame wordes; ſuch was the benediction of the religious Iſaac to his Irreligious childe Eſau in temporall thinges, when he was depriued of ſome ſpirituall graces, and inheritaunce. And this may bee a title of ſuch Infidels to their worldly proſperitie, by the religion of their aunceſtors, for their owne impietie neither meriteth ſpirituall or temporall fauour.

THE TEMPORALL HONOVR and dignity of Religious Catholike Chriſtians moſt commonly greateſt, and their afflictions leaſt. ¶ CHAP. XIIII.

AND touching true beleeuing, and Religious Catholicke Chriſtians, how much they are bleſſed of God, both in heauenly and earthly benedictions: as alſo, to let the glorye of our Religion alone, which only ſhineth in all the world, howe miraculouſlie haue we from the beginning beene rayſed, maintayned, and aduaunced, maugre the might and malice of all enemies & perſecutors, though neuer ſo many, malicious, and mightie? howe haue they beene conquered and their pride and puiſſance depreſſed? how haue we preuayled, howe longe, howe large, howe great and wonderfull haue our honours, titles, proſperities, & preeminences reigned & ruled in the world? What Empire of the Aſsirians, Perſians, Grecians, Pagan Romanes, Turkes, Tartars, or any other hath ſo endured? which of them all was to be compared vnto it in power? And to omitte no time, although God hath afflicted Chriſtians in theſe latter daies for their want of dutie in Religion; yet when Infidell, and Irreligious Princes at this day are ſo mightie and potent, as that great Chriſtian of Iude,Septem. Caſtr. l. de morib. et Relig. turc. cap. 21. Emperour ouer threeſcore and twelue kingdomes. And the Georgians, ſo called of S. George their patrone in warres, a people ſo potent that they are a terror to the Turkiſh Empire, and admitted to performe their pilgrimage to the holy Sepulchre in Hieruſalem, in the dition of the Mahumetans, with their banners diſplayed, and free from tribute. Or who will compare with the Catholicke & Religious King of Spaine, whoſe regall reuenewes, much exceede all the vniuſt and tyrannicall Taxes, Tributes, and Impoſitions of the Turkiſh Emperour? his Countries, and Kingdomes are greater, and exceeding the others, his ſubiects more honourable, his proceedings more noble. What high Prieſt euer either amonge the Iewes, Gentiles, Mahumetanes, or any profeſſors of Religion, ſo reuerenced, renouned, honored, and potent, as our Catholique Chriſtian Popes of Rome, ſo many hundred yeares exalted aboue the Emperors themſelues, and exerciſing Iuriſdiction and authority further then euer any other Prince ſpiritual or temporal did, euen ouer al Countries in the worlde? How miraculouſlie haue all enemies that in any time or place oppoſed themſelues againſte that ſacred Iuriſdiction of Rome, been ouerthrown? The Iewes ſo pitifullie diſperſed, the pagan Emperours,Euſeb. Ruff. Socrat. &c. in hiſt. all that perſecuted it, liuinge and diynge in miſeryes and diſhonors, as the hiſtories of all to Conſtantine are witnes. Howe did thoſe inſolent and proude conqerours of the worlde, that killed and conquered whome they woulde, giue place to the poore Religious Succeſſors of Saint Peeter a Fiſher, as theyr Propheteſſe Sibilla had foretoulde them?

Sibil. apud Lact.

firm. de diu inſt

Howe were they that were conqueroures of the mightyſte, vanquiſhed of the meaneſte? Howe haue all Aduerſaryes and perſecutors ſpirituall or corporall, internall, or externall that euer oppoſed them ſelues againſt it been ſubdued and ouerthrowen? as I haue cyted before,Epiſt. Apol. almoſte an hundred true or reputed Emperours before Conſtantine. What hereticall Emperours of the Arrians, Eutichians, Iconoclauſtes, or Image breakers, Monotholites, Manichees, Armenians, as Conſtantius, Valens,

Euſeb. hiſt. Ruff. hiſt. Socrat. &c. Fox. to 1. Mon. Caeſar. Bar. to. to. 2.3.4. &c. Plat vit. Pont. S. Anton. hiſt. Phil. Berg. hiſt. Epiſt. Apolog. ſup▪ &c.

Pantal. Chrō. Epiſt. Apolog. Bern. Lutzeus. Catal. haer. Geneb. Chrō. lib. 4.

Hoſ. Lind. Prateol▪

Pantal. fruct. Lauta. Lypſeſ. Caluintus l. 2. Caſp. vl. lib. 22. cauſ.

zeno, Anaſtatius, Heraclius, Conſtance, Inſtiman, 2. Philipicus, Dardanes, Leo Iſauricus, Conſtantinus, Cropronimus, Leo Cropronimus, Leo Armenius, Michael Dalbus, Theophilus? How haue the Gothes, Viſegothes, Oſtrogothes, Vandals, Frankes, Angles, Mahumetanes, Turkes, Tartars, inuaded and perſecuted it? Howe manye Irrelygeous Chryſtyane Kinges, ſuche as I haue recoumpted in Englande and other places? Howe manye Arche-heretickes Seauen Hundred in number as I recited in the ſame place, and yet as I haue ſhewed before, notwithſtanding all theſe enemyes and afflictiones, the Catholike Temporall Prynces thereof, are the Mightyeſte, and moſte Honourable in the worde, and the Popes ſpiritual iuriſdiction three times greater, more noble and ample, then euer any was, either among Heretickes, Infidels or the Iewes themſelues, when they obſerued true Religion: Contrariwiſe, let any man peruſe the ſtate & conditions of thoſe countries of Chriſtendome, that are fallen to Hereſie, and become irreligious, and he ſhall perceaue them to be in moſt diſhonourable tearmes, both for temporall, and ſpirituall rule; the iuriſdiction of none knowne or acknowledged out of one little Countrie or Prouince, and thoſe which be the greateſt aduerſaries of our Religion, to be in the moſt pittifull, poore, and vncertain caſe of the reſt.Obiection anſwered. And leaſt anie Atheiſt, Epicure, or wicked Politicke ſhoulde ſay, that although the ſtate of the Religious is ſuch, and ſo honourable as I haue deſcribed in the time of peace, and proſperitie, yet in the winter ſtormes of aduerſitie, and perſecution, vvhen thoſe Popes that bee nowe ſo glorious, were ſo often and many in number put to death, when the whole Clergie vvas perſecuted, when euery Religious Chriſtian was odious, when ſo many thouſands of Martyrs were put to torments, when we were depriued of honours, riches, liberties, liues, and all preferments, as we haue beene both by Iewes, Pagans, and Heretickes, our glory was nothing at all, but we were wholy oppreſſed with miſeries; I haue already ſhewed, that euen in ſuch times, the honour and glory of the Religious, which were perſecuted, was farre greater, then of their perſecutors, and that euer in the ende, the victory and triumph was ours. And to giue examples in this caſe; neuer any thinge amonge the enemies of Chriſt, was ſo famous and renowned in the worlde, as the Empire of Rome, and their Emperours before Conſtantine the chriſtian Emperour. Yet let vs but compare the moſt perſecuted Religious people, which were the Popes of Rome, with the gallant flowers of fortune, and my ſentence will be true. The Popes of Rome were then eſteemed of impious Polytickes, to bee the moſt vnfortunate and depreſſed people, no friend, no humane force to defende them, the lawes againſte them, their enemies and perſecutors (vvith whoſe felicitie I compare them) were the abſolute commanders of the worlde, and contended with all force, policy and tyranny they coulde, to abandon the name of Chriſt, and his Religion, and all profeſſors thereof, principally the Popes of Rome, and put them to death; And yet doe what they coulde, the true glorye of the Romane Popes at that time was greater then the glorye of thoſe Romane Emperours, all Hiſtories Martyrologies, Calenders, and Recordes will beare perpetuall witneſſe, their liues and honour were thriſe as longe, and yet they were olde before their election, and conſecration, and though the life of them all was ſought, and moſte of them dyed actually in Martyrdome, yet the number of their enemies and perſecuting Emperours that dyed miſerably, and with reproach in the ſame time,

Bell. Chrona. Pantal, Chrō. Col. pontif. Ruff. hiſt. Euſ hiſt.

Fox. to. 1. Mō. Plat. de vit. Pontif. Catal.

did three to one exceede them: for from S. Peter to Saint Sylueſter honoured by Conſtantine, there were 31. Popes, and thoſe thoſe aged men, and yet of them not aboue 25. or 26. actually put to death. And of the Emperours the luſtie Gallants of the worlde either trulie choſen,Pontif. nup. edit. pretended or reputed, there reigned in the ſame ſpace almoſt an hundred Romane Emperours, and all they, excepting eleauen or twelue at the moſt, were ſlaine,Hieron in c. 4. Zachar. Chriſoſt. l. 2. contr. Gentil. &c. and miſerablie put to death, and the others which eſcaped thoſe violent ends, dyed in greater wretchedneſſe then thoſe religious Popes they perſecuted. And the names of the Popes are honorable, both in heauen & earth, and the names of the others either diſhonourablie or not remembed at all. And leaſt any ſhould be ſo vaine to ſuppoſe that the miſeries were onlie priuate to the Romane Emperors, he ſhall ſee howe they were common calamities to all our enemies: of the Iewes all the vvorlde is a vvitneſſe to this daie,Tract. 2. infra. and I vvill declare hereafter. The Senators of Rome vvere next in degree to the Emperours thereof, and ſecond in honour and reputation to them, & thoſe which perſecuted religion moſte in that time; And yet howe often were they themſelues moſt vilie vexed and perſecuted of their Emperors fourteene times at the leaſt in the ſame ſpace, by generall perſecution againſt them,

Caeſ. Bar. Annal. to 1.2.3. Euſeb. hiſtor. Ruff. hiſtor. Bez. ruin. Gen. l. 6. &c. Oroſ. lib. 7. Dio hiſt Rom lib. 58.

Euron. tom. 1. annal.

wherein they were violently entreats & put to death by Tiberius, Caius, Nero, Domitian, Hadrian, Commodus, Septimus, Caracalla, Marinus, Heliogabalus, and other Emperours, that in one day at Rome were pittfully put to death by Claudius ther owne Emperor, 35. Senators, and 300. Knightes. So likewiſe the inferiour Aduerſaries of our Religion, howe many thouſandes of them executed by moſt cruell and vnwonted deathes, by their owne idolatrous and irreligious Emperours? ſome drowned, ſome buried aliue, ſome mured vp in wals, others hauing their eies pulled out, others pulled and cut in peeces, others caſt to beaſtes in ſpectacles,

Tertul. lib. ad Scapul. & in apol.

Sueron. c. 61. Mahumet in Alcoran. c. 54. et cap. 65.66. &c. 43. &c.

and manie hundred thouſands violently conſumed and deſtroyed in the ſame ſpace.

And to ſpeak of thoſe moſt infenſiue enemies of all Religious Chriſtians in theſe latter yeares, Mahumet and the ſucceſſors of his impious gouernment, although worldly happineſſe, and carnal pleaſure is the felicity they expect, either in this, or in any other life, yet howe ſtrangely haue they beene puniſhed and afflicted, eſpecially at ſuch times as they raged moſt againſt vs? what a filthy and beaſtly life did their firſt Author Mahumet leade, euen by his owne confeſsion? with what vnnatural diſeaſes was he tormented? howe beaſtly and ſhamefull was his death? howe ignominious and odious was he euen to his owne friendes and followers longe after his death?Blond. lib. 9. Plat. Pomp. Laet. Eutrop. l. 18. Sab. &c. hiſt turrie. how horrible, odious, and vnnaturall vvere the liues and deathes of all his next and immediate ſucceſſors, Alys, Enbocora, Homar, Oſmenus, Mahumetes the ſecond, Alys, Muauias, and others, the firſt ordayned of Mahumet himſelfe, violently oppreſſed & depoſed, Eubocora poyſoned to death, Homar Murthered of his ſeruant, Oſmenus killed himſelfe, Mahumetes violently and vnnaturally ſlaine, Alys trayterouſlye murthered, Muauias ſo afflicted with ſciſmes and ſects in that profeſsion, that hundreds of Camelles were not able to carry the writings of ſuch as rebelled againſt him. With what diſhonorable & vnſeemely conditions vvas their moſte potent Prince, and our greateſt enemie Amuathus enforced to conclude a truce with Iuſtinian the ſeconde? howe miſerably vvere 200000. of them ſoone after killed in Siria? howe ſhamefull vvas the retire of Zuleman from the Thracians,

Blond. lib. 10. dec. 1.

Sab. En. 5 l. 7. Sigeb. hiſt. Aemil. lib. 2. Sabel. Tyr. li. 1. cap. 17. Krants. lib. 5. cap. 14.

& Bulgarians, & Bulgarians, about the ſame time? were not three hundred ſeauenty fiue thouſand of their ſouldiers ſlaine at once by the Spanyards and French in one battaile? vvhat ſtrange conqueſts and victories did inferiour religious chriſtian Captaines, Ogerus Duke of Denmarke, Godfryde of Lorrayne, and others, obtayne againſt their moſt puiſſant and mighty Princes? howe did other baſe and contemptible men afflicte theme? was not Baiazethes the firſt, their great Emperour ſubdued by Tamberleyne that barbarous and Rogiſh Scythian, loſt two hundred thouſand ſouldiers, was taken priſoner, cloſed vp in a Cage of Iron, led vp and downe in Chaines, and made a footeſtoole for a theefe to treade vpon his backe, when he went to horſe? was not his wife abuſed before his eies, hir clothes cut off from hir backe,Egnat. hiſtor. Sabel. Pantal. in Chron. and hir vvhole bodie left naked from the nauill to the foote, and did not hee kill him ſelfe in open ſpectacle? vvas not their Emperour Orchanes murthered by his owne Vncle? their Emperour Moyſes violently killed of his naturall Nephewe Mahumetes? Martin. ſum. hiſt. hungar. lib. 7. and Baiazethes the ſeconde poyſoned of Selimus his ovvne ſonne, and Mustapha the onelie lawefull and true heire of Solyman, moſt vniuſtlie, and vnnaturally murthered by his Father, and in his preſence? and ſo of others, beſides the ordinarye and vſuall murtheringe of Brothers after the Fathers death, as Orchanes that killed his three brethren, Amurathes put his onely brother to death, Baiazethes killed his ſeauen brethren, and ſo of others, and all theſe of late, ſince, and in vvhich times, they haue perſecuted our Religion moſt. And if wee peruſe all Hiſtories, and Antiquities, vvee ſhall euidently perceaue, that whenſoeuer thoſe irreligious Infidelles haue preuailed againſt vs, it vvas eyther in time of irreligious hereſye, or ſome ſuch negligence, and diſobedience in Religion, for vvhich vvee vvere iuſtly afflicted,

Blond lib. 4. Dec. 2.

Tyr. l. 8. c. 18. l. 9. c. 2. et 5. S. Brand. in Hieroſ.

Ph • lip. Bergō. hiſt.

S. Anton. hiſt. Pantal. in Cro. Sab. Euuop. lib. 15.

Blond. lib. 6. Dec. 1.

Tyr. l. 1. c. 2. Sigeb. Pantal. • hron. Sab. Eu. 8. l. 8. Phryg. in Cro. Plat. Blond. lib. 10.

S. Brand hiſt. Philip Bergō. Chron. Pantal. in Chron. Egnat. 3. S. Brand hiſt. Bergom hiſt. Pant. in Chrō. Paul. Iou. hiſt. Manſter in Chron.

Heraclius the Emporor became a Monothelite heretike, & Mahumet with his Sarracens inuaded Hieruſalem, Damaſcus, Egipt, parte of Affricke, Rhodes & the Iles adioyning. Vitiza king of ſpaine was a licentious and irreligeous Prince, and permitted Concubines and other impious abuſes, and at the ſame time the ſame Sarracen infidels inuaded that kingdome, and poſſeſsed that many hundred yeares. The Emperours of the Eaſt irreligiouſlye behaued themeſelues to the Sea of Rome, and Emperour Nicephorus became Tributorie to the Sarracens, and his ſucceſſour Theophilus vvas twice conquered, Hieruſalem Candy, and part of Aſia was ſubdued. The Grecians feel to ſchiſme, and diuided themſelues from the Romane iuriſdiction, and Mahumetes the Turkiſh Emperor inuadeth thoſe countries, ſubdueth 12. kingdomes, 200. cities, & violently taketh Conſtantinople in their great feſtiuity of Pentecoſt, and comming of the holy Ghoſt, about whoſe proceſsion they are in error, miſerably killed Conſtantine their Emperor, and poſſeſſe their Empire. Martin Luther beginneth his vnhappy hereſies,Fox. to. 2. Mō. Graff. in hiſt. in Henr. 8. Stowe hiſtor. in Henr. 8. and preſently vpon that irreligious reuolte, Solymanus Emperouror of Turky inuadeth thoſe Countries, taketh Rhodes, and Belgrade, thoſe two propugnacles of Chriſtendome, inuadeth Hungary, ſlewe Lodowicke King therof, poſſeſſed Buda chiefe city of the Kingdome, beſiedged Vienna with 250000. men, and ſince that irreligious apoſtaſy and by meanes of it, hath often and pittifully afflicted Chriſtians. So that the afflictions wee haue receaued from thoſe infidels, proceeded from impiety, and irreligion, and whenſoeuer we were religious vnto God, we preuailed againſt them, which is manifeſte in the ſtate of chriſtians euen in this time, for as we ſee thoſe countries and kingedomes for theire irreligious hereſies and ſchiſmes are become vaſſals and in ſubiection as I recompted before in the religion of the Iewes before Chriſt; ſo contrariwiſe thoſe Kinges, Princes, & countries of Chriſtendome, which haue remained free from thoſe irreligious defectes, neuer flouriſhed more. And to exemplifie in the Catholicke kinge of Spaine in all theſe times his Subiectes and Countries (exceping the miſerable fleemiſh) haue beene free from theſe vnhappie and irreligious dealinges, and vvhen was the condition thereof, ſo honourable? in what age vvere the Spaniardes accounted ſuch conquerours and ſouldiers in the vvorlde? when was their fame and honour ſo great? are not his Dominions and Kingdomes, greater, richer, more ample, and honorable, then the poſſeſsions of anye Infidell in the worlde? hath hee not in theſe very times when the irreligious partes of Chriſtendome haue loſt and bin infeſted ſo much, wonne, and lawfully vnited vnto him, more, mightyer, richer, greater, and more glorious, nations, then any Infidel is owner of, or any irreligious Ptince or ſtate of Chriſtians enioyeth, as the Kingdomes of Caſtill, legion Tollet, Hiſpalis, Murcia, and Luzia, and the Prouinces adioyning, Burgundy, and the 15. prouinces the Canary Ilands, Sardinia, Sycily, Naples, the Dukedome of Myllane, Portugall, the Philippine Ilands, ſo many vaſte and rich cuntries of America, the Eaſt and Weſt Indiās, obtayned & wone by the 3. laſt catholike & religious kings of Spaine, Philip 1. Charles 5. and Philip 2. & in that time whē the irreligious places of Chriſtians haue loſte ſo much, and yet what other chriſtian warres haue beene, which they haue not defended.

And if it were lawfull to make free compariſons of theſe latter daies of proteſtants, and compare the eſtate of the countryes, where the proteſtantes haue perſecuted, and catholikes haue been afflicted, it woulde bee no difficultye to proue, that the glorie, honor, and temporall felicity of the perſecuted religious Catholiks, haue far exceeded the pompe and proſperity of their perſecutors. But ſo muche as I neede to craue leaue to doe far Englande, it apeareth alreadye in my epiſtle.Epiſt. Apolog. And I am aſſured there is no proteſtant in our nation, but (ſettinge the loue of his Abbey-liuynges aſide) woulde wiſhe the eſtate of his countrye for Honor, Riches, Strength, Order, Friendſhippe of Forreine Nations, loue and vnity of Nobility & others, and al other honors and bleſſings of a Chriſtian kingdome were no worſe nowe, then it was in the 22. yeare of king Henry the eight when he reuolted, If he either conſider Clergie or layetie, nobility or commonalty, or let vs viewe the number of religious and catholicke Prieſts which aboue 100. in her maieſties time haue ſuffered death for this quarrell; Looke into the liues and deathes of miniſters, and for that 100 of martyrs you ſhal finde 1000 and more miniſters dying infamous miſerable, and beggerly deathes, for moſt wicked and vnnaturall offences. Looke into thoſe miniſters that have bene beſte of life, and in greateſt fauour, with Prince and ſubiects, and we ſhal finde that our baniſhed religious catholickes doe ſurmount them, we haue by forreigne Princes rewarded with honours of Cardinal, Biſhoppe, and all inferiour dignities, we haue had more publicke profeſſors of diuinity in other vniuerſities, then all Englande hath had at home, our Prieſts religious men, and namely the fathers of of the ſociety of Ieſus, moſt odious in England, haue bin in higher reputation, with the greateſt princes of the worlde in ſtraunge countryes; then the higheſte Arche-biſhop of proteſtants in England, hath beene with his naturall Soueraigne. And ſuch is the ordinarie and common ignominy and diſhonour, to be reputed a Miniſter in the Engliſh Church, that I ſuppoſe very few, or no Catholike Prieſts of that nation, woulde change their honour euen in England, with ſo baſe & infamous a generation. What the wealth, riches, and other bleſsings be, which the Proteſtants haue, that wee want, for all this time of perſecution, and empoueriſhing religious Catholickes, I thinke no man perceaueth ſo manifeſt a diſtinction, and yet the charges, taxes, and impoſitions, which haue beene impoſed vpon vs, are 20. times greater, then thoſe vvhich Proteſtantes haue taſted. And if the eſtate of Catholickes in Englande vvhere they are perſecuted is ſuch, how glorious is it in Catholike nations, where they are honoured, if the times of perſecution and Irreligion, haue done vs no more diſhonour? what glorie will Catholike and Religious times affoorde vs? if our ovvne contrie Proteſtant Hiſtorians can ſo litle diſgrace vs, as the hiſtory of Stowe and others will witneſſe, what commendation and credit wil Catholickes and Religious Cronicles, both at home, and abroade, yeelde vnto vs? ſo that we ſee, what honour, glory dignity, or excellency ſoeuer it is, which a man maye, or can deſire to haue, either ſpirituall, or temporall, in this, or in the life to come, if it is a pleaſure, or preferment to a reoſonable creature, ſuch as may be wiſhed or enioyed without ſinne, Religion is the mother of all.

THOVGH THERE SHOVLDE BE no rewarde for Religion after death, yet the ſtate of the Religious is to be preferred before the Irreligious. ¶ CHAP. XV.

YEA if we ſhoulde yeelde ſo much to this franticke and brutiſh humor of Irreligious epicures, to ſay this Queſtion of Religion is doubtfull (as there is nothing more certaine, then that man oweth Religion vnto God) yet we ſhall perceiue the Religious ſtate euē in worldly and temporall happineſſe, farre to exceede the condition of the Irreligious, & that theſe are drowned and plunged in greater and deeper miſeries, then the others. For what vnhappines or infelicity can be imputed to profeſſors of religion, if they ſhould be in error? al the pleaſures and delightes which can be conceaued to belong to man, conſiſting of a ſoule and body, muſt of neceſsity be ſpirituall, belonging to the firſt, or temporall proportionate to the ſeconde. The ſpirituall delights, muſt needes be the vertues and perfections of the ſoule, which onlie the Religious enioy, and whereof the others are depriued; thus the greateſt happyneſſe is had of ſuch as approoue Religion, and the ennemies thereof haue loſte it, as for thinges of delight appertayning to the body, if they bee entangled with ſinne, they cannot bee accounted pleaſure as before, but rather a double torment to the guiltye conſcience of thoſe vvhich for the repoſe and reſt of delight, offer a violence vnto nature, and yet this is only that wherein the Irreligyous can exceede, and his exceſſes is in his owne affliction: for I haue proved beefore, that actuallye whether there is any religion or no, that all other externall thinges which may be accounted goodes, of the bodie, fortune, or any extrinſicall preferment, as Riches, Honours, Peace, Rule and other prerogatiues of glorie, dignity, & ſuch delights, haue euer beene more peculier and proper to the Religeous, then to the Impious. And that this Irreligious generation which onelye ſeeke for eaſe and pleaſure, and to bee free from myſeries, by many decrees haue euer in this life beene more afflicted then the reſte. If it hath euer chanced ſo in former times, though wee ſhoulde denye the prouydence of God, to doe the lyke in future ages, yet if all thinges were ruled by fortune, and came by chaunce, fortune is as like to fauour profeſſors of Relygion hereafter, as heretofore. And naturall reaſon teacheth vs that of neceſſity it muſte bee ſoe, for there neuer was anye Epicure, or Atheiſt, ſo impyous and prophane, but by reaſon he ſhould graunt the opinyon of all the worlde, and profeſſors of a God and Religion, at leaſte to bee a probable ſentence, thus his owne opinyon coulde not bee voyde of feare. Then lette vs conſtitute a Religyous, and Irreligeous Man, in the ſame eſtate of Healthe, Sickneſſe, Riches, Pouertye, Honour, Diſgrace, Pleaſure, Myſerie, and the lyke: hee that profeſſeth there is a God, by whoſe prouydence all thynges bee ordered, whiche is Infinyte in Power, Vnmeaſureable in Goodnes, and cannot committe Iniuſtice: If hee bee in Healthe, Riches, Honour, Pleaſure, and ſtate of reſte, his comforte, and delyghte is encreaſed, and doubled, to conſider that as hee infalliblie ſuppoſeth, his GOD vvhome hee ſerueth, can, and will preſerue him in that eſtate; ſo likewiſe deliuer him if hee bee in the aduerſe callinge of ſickeneſſe, diſgrace, pouertye, perſecution, and other miſeries, and if not, yet for his patience hee will rewarde him. Thus his pleaſure is enlarged with iuſtlie conceaued truſte of continuance; in miſerye his affliction healed with hope of deliuerie, or retribution for perſeueraunce. Theſe comfortes and delyghtes cannot bee graunted to the Irreligeous, haueinge no hope eyther of continuinge and encreaſynge his pleaſures, or abbreui • tinge his afflictions; but hee is vexed with the contrarye infelicitie, alwayes in ſeare and daunger to bee depriued of his good, and perſeuer in his aduerſity, which experiment although it be verified in the whole age of men, yet more appeareth in the decayeinge tyme, when the Religeous perſwadeth himſelfe the ende of all his myſeries is at hande, and his greateſte ioye is to beeginne, when contrarie-wiſe the other, is inuaded with a double infelicitie, one to looſe his delights, and the other to enter into greater tormentes: which in the whole circuite of the Religious life bringeth a doubled conſolation; and that in reſpect of the hoped happines after, ſo much greater then all pleaſures & delights which any epicure can haue, by howe much the infinyte goodneſſe of God, to be poſſeſſed of an immortall Soule for euer, exceedeth the ſhorte and temporall vncertayne pleaſure of the ſenſible man. For although theſe ioyes in them-ſelues ſhoulde not bee obtayned, yet, ſeeinge the delight and pleaſure of the will is framed more or leſſe, accordinge to the Apprehenſion and Iudgemente of the vnderſtandynge, by which it is mooued and taketh delighte, the ioye of an vncertaine felicitye and happineſſe conceaued as certaine, and ſo propoſed to the will, engenderethe as greate a delectation, as that which is certaine doeth: for externall obiects mooue not the internall powers of the ſoule, wherein delightes are engendered, as they are in them-ſelues, but as they are conceaued and apprehended of thoſe faculties, and ſo of griefe and affliction, becauſe beinge extrinſecall, and not in the vnderſtanding & wil of themſelues, but by apprehenſion & iudgement, they moue not but after the ſame māner, by which they are receaued & made preſent. Therefore ſeeing there is no proportion betweene the delightes of the one and the other, either in reſpect of the thinges themſelues whereof the delight muſt ariſe, or the proportion of man, which doth, and muſte enioy them or the time of their duration, whether there is any God and Religion or no, yet the condition of him that profeſſeth Religion, euen in that reſpect, for which the other doth denie it, (which is onlie to liue in delight and deuoyded of affliction) is to be preferred. And to this the experimented practiſe of ſo manye Kinges,Euſeb. hiſt. Ruffiu. Sar. &c Theodor. hiſt. Bed. hiſt. Ang. lib. 3.4.5. Fox. to. 1. Mō. Hieron in vit. Greg. l. Dial. Sur in vit▪ Sāct Lyppol. &c. Princes, and Potentates, both of England, and other Nations, which haue voluntarily forſaken their certaine and greateſt temporal honours, preferments, and delightes, to enioy the conſolations of the Religious, and ſo many thouſands which haue forſaken the corporall pleaſures which ſuch Epicures deſire, and liued in deſarts where they coulde not bee poſſeſſed, but only ſpirituall comfortes muſt be their hope, haue yeelded euidence, where the comfort of gaining heauen, & auoyding hell, haue turned their troubles into ioyes. As contrary wiſe the beaſtlie and epicureous life of prophane and irreligious men, ioyned alwaies (as it can neuer be free from doubt) with cō tinuall feare of ſo great a loſſe as heauen, and ſuch dread of damnation as is in hel, cannot bee accounted a pleaſant ſtate, though euery one ſhoulde bee as potent to procure, and as wanton to poſſeſſe himſelfe of pleaſures, as euer any Heliogobalus was. For daunger of the greater paine expelleth the leſſer pleaſure, and feare of eternall torment, would fruſtrat a momentary delight. So that howſoeuer the euent ſhoulde prooue, the profeſſor of Religion hath made the better and more pleaſant choiſe; and in no ſtate delight can chance to man, if worſhip vnto God be not regarded. And whoſoeuer deſireth to liue at reſt and haue delight, either in this or the life to come, muſt not be forgetfull of that dutie: Whereupon Plutarch the Philoſopher not onlie was of this opinion, but wrote a booke intituled,Plutarch. That no man coulde liue a pleaſant life in the opinion of Epicurus: and theſe are ſufficient for this purpoſe. For although I doubt not but in theſe licentious daies, manie voluptuous and carnall menne forgetfull of rhe dignytie of humane nature, both in reſpecte of feare of puniſhment due for theyr iniquities, as alſo that they mighte more freelie without reſtraynte wallowe themſelues wholy in delightes, wiſhe in will and affection, there neyther were Religion due to God, or Reuenge to the Irreligion of man, yet I cannot be perſwaded, that any vnderſtandinge can bee ſo ſottiſhe in iudgement to denie it.

Of the Abſurdities, which the Irreligeous muſt graunt. THE XVI. AND LASTE CHAP. and Concluſion.

FOr (to come to concluſion againſte this Godleſſe Generation,) what Iudgement, or Vnderſtandinge, of any priuate or particuler voluptuous man (for no others euer were Agents in this cauſe,) can dare to enter into that ſentence, which all learned and reaſonable menne in the worlde, in all ages, and places haue condemned for moſte impious & vnreaſonable, all ſchooles, vniuerſities, ſocieties & companies profeſſinge knowledge, haue exploded for the greateſte deteſteable wickedneſſe? which all Patriarkes, Prophets, Prieſtes, Iudges, Sibils, Rabbines, Legiſts, Flamens, Arche flamens, Caliphes, Brachmans, all ſorts of people, Chriſtians, Iewes, Pagans, Mahumetanes, Catholikes, Heretickes. Philoſophers, Poets, Magicians, Angels, ſeperated Souls, Deuils, al creatures, euen inſenſible things, by one meanes or other haue reproued for the moſte barbarous & vnnaturall diſobedience, which can be inuented. That which in ſo many thouſands of yeares, in ſuch diuerſities of opinions & errors, in ſo many vaſte and populous nations, in which all other impieties haue beene profeſſed. Neuer any Kingdome, Countrey, State, Prouince, Citie, Towne, or Village practiſed: and by probable coniectures, neuer one particuler perſon, except franticke vvith pleaſures, and diſtracted in minde defended, but only a fewe ignorant, barbarous and beaſtly men made of ſinne, and guiltie of theyr owne hell, wiſhinge for auoydeinge puniſhmente. For what reaſon and vnderſtanding can make denyall of that, which if he denieth, all authoritie, experience, ſence, and grounde of reaſoninge, and reaſon it ſelfe is denied? for whoſe denyall, not the leaſte aparaunce of one Argument can be alledged, for whoſe approbation all Teſtimonies of God, and all creatures are certaine, which if it be graunted, and trulie practized, all truthes, graces, honours, dignities, and priuiledges belonging to man, naturall, and ſupernaturall, either in this life, or after death, are ſo certainly obtayned? if it bee denyed, all honours and immenities are loſt, all afflictions, temporall and eternall are incurred, all abſurdities graunted, all vntruthes affirmed, all veryties condemned. Sinne is vertue, vertue is ſinne, ſinne muſt be practiſed, vertue may not bee allowed, nothing is ſinne, nothing is vertue. Falſehoods, and contradictions are true, all learning reiected. No community, Kingdome, Magiſtracie, Diſcipline, no Soueraigne, no Subiection, no Lawe muſt be receaued, no barbarous, tyrannycall, or licentious impiety omitted. Mans ſoule mortall, man a beaſt, many beaſtes better then man. And infinite more ſuch abſurdities, which directlie proceede from this blaſpheamous poſition (Religion is not to bee vſed) if anie man ſhall be ſo ſenceles to affirme it.

The end of the firſt Treatiſe.

THE FIRST CHAPTER OF THE SECOND TREATISE, BRIEFELY SHEWing againſt all externall Infidels, how only that Religion, which Ieſus Chriſt deliuered to the worlde, is the true Worſhip of God.

HAuing ended my firſt concluſion (of the neceſsity of a Religion) againſt the Irreligious, I am nexte in this time of ſo manifolde errors, to auoide all daunger of profeſsing falſe reuerence, to prooue what religion among ſo many is only true, which I will performe in ſo vndeniable manner, that no verity ſhall be ſo certaine, as that reuerēce to god which I wil defend. And firſt againſt al external enimies of Chriſt. My next propoſition ſhal be (that Religion which he taught is only true, and all others falſe) which to a people of a profeſſed Chriſtian Nation needeth not long probation, wherefore to bee briefe in this diſpute, ſuch is the vndoubted certainty of this ſentence, whether we conſider the excellencie and dignity of the doctrine it ſelfe, of the Meſsias, and ſonne of God vvhich gaue it vnto vs, or the miraculous manner, whereby it was deliuered and embraced; or the baſeneſſe, impietie, and moſt manifeſt errors of all other profeſsions, the wickedneſſe of the inuentors, and diſorders in inuenting and dylating them, that a man which will giue credit to any probable Argument, cannot call it into queſtion. And he ſhall ſee theſe Teſtimonies not onely recorded by the holy wrighters, Prophets, Apoſtles, and Euangeliſtes, immediatelye illuminated of God, but of our greateſte profeſſed enemies: emonge whome wee doe not one • ie finde confirmed in generall the Religion of Chriſt, but almoſte euerie particuler article and miſtery thereof regiſtred and allowed: as the Trinitie, Incarnation, the two natures of Diuinitie and Humanitie in Chriſt, the promiſe of his comminge,

Sibil. apud Lact. firm. lib. 2.3.4. &c. diu. inſtit.

Mercur. Triſ. in Dial.

Plat. in tim. Porphyr. lib. de oracul. Mahumet. in Alcoran. Rabb. lib. de Chriſt.

Suet. in Oct. cap. 95. Senec. l. 1. natur. q. c. 2. Plin. hiſt. l. 2. c. 31. c. 28. Calcid. in tim. Plat. de Stell. Dio. lib. 47. Plin. nat. hiſt. lib. 2. cap. 84. Suetō. in Tiber. cap. 48. Dio. l. 57. Plutarch l. defect. Oracul. Suet. in Oct. c. 94. & 70.29. Sibill. Lact. lib. 1.

his miraculous conception, natiuitie, life, deathe, reſurrection, aſcention, comminge of the holy Ghoſt, conuerſion of the worlde, the ende thereof, his comminge to iudgemente, his giuinge ſentence, the finall beatitude and rewarde of the vertuous, worſhippers of him, & eternall puniſhment of the wicked, and his enemies, and other miſteries of our beleefe teſtified & ratified of all kynde of Infidels, Iewes, Pagans, Mahumetanes, Brachmans, allowed by god himſelfe, apparitions, and witneſſe of Angelles from heauen, and all creatures vppon earth, the heauens and celeſtiall bodies reioyceinge in his birth, the Sunne, Moone, all elements, and compounded things lamentinge his death. The Sunne againſt nature eclipſed, the Moone violentinge his courſe, the aire darkened, the earth trembleinge, rockes rendeing, the windes, tempeſts, Seas contrarie to their naturall inclinations performinge his commandements, Oracles ceaſeinge, Idols fallinge, the deuils and creatures both ſenſible & inſenſible acknowledging and obeying him. many miracles to the ſame effect, & wicked ſpirits profeſſed enemies of all pietie caſt forth by authority, future contingēt things moſt certainly foretold, incurable diſeaſes healed, blinde reſtored to ſight, lame to going, deafe to hearing, dumbe to ſpeaking, dead to life, when in all humane reaſon & ſcience of Philoſophers, ſuch effects are vnpoſsible to be performed by natural meanes, or ſupernaturally to be wrought of God, or any ſecond • rie cauſe by his cooperation, to giue creditte and authoritye to falſehoode. The moſte ſtraunge and myraculous alteration in the liues of thoſe embraced him, the wonderfull conuerſion of the world vnto him, the rare and extraordinarie ſtil continuing puniſhements vpon thoſe refuſed him. And theſe and ſuch witneſſes not giuen in obſcure and baſe places onlie beefore ſimple and vnlearned menne, as Seducers vſe to deale, but in frequente and publique places, and moſte famous Cityes, beefore the mightieſt and moſte potent Prynces, Kinges, Tetrarches of Iurie, Syria, and other Nations, yea the moſte wiſe Phyloſophers, craftie and ſubtille Magicyans of the world. Written and recorded not onelie by the holie Prophets, Apoſtles, and Euangeliſts myraculouſlie prooued to haue beene directed and aſſiſted, and neuer to haue written vntruth, or the Patriarkes in their teſtament cited by Origen,

Origen. hom. 15. in Ioſue Gaz. in ca. 38. Gen.

Rab. lon. l. col. Rabb. Abb. in thren.

Rabb. Moyſ. hadarſ in cap. 1.41. Gen. Rabb. harcad. in cap. • .11. Rab. D • . •• nli lib. radi • paraphraſ, cold. in c. 4 Iſ. & Oſee 1. Rabb ii. in ca. 47. Gen. Rabb. Sim. in cap. 10. Gen. & Iob. 19. Procl. lib. 2. & 3. in pari • . Plat. Mercur. in paem. c. 1. &c

that liued within one hundred and threeſcore years of Chriſt as then extant, and tranſlated forth of hebrue into greek by Procopius eleauen hundred years agoe, where euerye one of them propheſieth moſt plainly of Ieſus Chriſt the Meſias. And the generall conſent of the auncient Rabbines & expoſitors of holie ſcriptures before chriſt, but thoſe which euer were in higheſt account & reputation among the Gentils thēſelues, whether for learning and antiquitie, as Soroaſtres, Hermes Triſmegiſtus their moſt renoūed, or ſuch as god had illuminated with theſe miſteries, & liued as Prophets for the inſtruction of that people, as ſo many of the Sibils as plainlie foretelling the miſteries & proceedings of chriſt, of his diuinitie, humanity, natiuity, life, death, comming to iudgment, and other ſecrets of chriſtian doctrine,

Lactant. firm. l. 1. inſtit. diu. c. 6. l. 4. c. 6. Varr. lib. de reb. diuin. Cicer. lib. 2. diuin.

Virg. egl. 4. Suid. in Thul. Porph. l. oracl Plut. l. oracl. Suid. in Aug. Adrian Imp. Epiſt. Marc. Aurel. epiſt. Pylat. epiſt. ad Tyber.

Euſeb. l. 2. hiſt. Plin. 2. epiſt. ad Traian. Imper.

Rabb. l. de. vit. Chriſt. Porphyr. lib. def. orac. Mah. Alcor. Azoar. 10.12.67.11.5. &c.

as if they had beene perſonally preſent, and ſeene thoſe thinges effected. So did the Oracles and anſwers of their Gods, & were enforced ſo to do, as themſelues confeſſed, and not only to priuate men, but to the Emperours and chiefe Princes. So doe, and did the moſte authenticke Regiſters, and imperiall Recordes, Wrightings, and Edicts of the Gentile Emperours, as Tiberius, Traiane, Antonius, and other princes, as Pilate and Herod in Iurie, the Senators at Rome, and others. So thoſe which were the moſte noiſome and offenſiue enemies of Chriſt, the Thalmadiſts, Pophiry, and Mahumet, that greate Seducer, which in dyuers chapters of his Alcaron confirmeth the Miracles, and Religion of Chriſt for moſte true, and holie. Therefore dealing with men of a chriſtian countrie, ſuch (as I hope) all inhabitants of Englande deſire alwaies to bee accounted, I might make an end of this matter: But becauſe I haue taken in hand to prooue catholike Religion to be the onlie true worſhippe, and reuerence of God, not onlie againſt al deuided ſects of heretickes, which I am to performe in my diſputation againſte my cuntrie Proteſtants,Reſol. part. 2. but alſo againſt all Infidels and other misbeleeuers, and by moſte certaine and lamentable experience wee know that Iewes, Mahumetanes, and other infidels haue liued in england, without any diſtinction or different ſigne from chriſtians, ſuch as they are bounde to weare in catholike countries; and further, theyr wicked bookes, as Alcaron of Mahumet & ſuch others, haue been vſed and peruſed of many vnfit Readers and Examiners of ſuch blaſphemies,Caſp. Vlenb. lib. 22. cauſ. Rayn. Caluin. turciſ. &c. and diuers Proteſtants not onlie in Germany and other places, but of England haue forſaken the faith of chriſt and become circumciſed miſcreants, I will brieflye in fewe reaſons prooue the falſehoode and error of all externall infidels. Such as ſuppoſe the probation of ſo manifeſt a veritie to be ſuperfluos, may paſſe them ouer, and beginne with my Arguments againſte Proteſtants and other internall Enemies.

¶ CHAP. II.

THE 1. ARGVM. For Catholicke Chriſtian Religion, againſt all externall Misbeleeuers, grounded vpon the plaine confeſsion, of all our greateſt profeſsed enemies, vpon whoſe auth • riti • ▪ all other worſhippes are founded.

I Suppoſe all knowne Infidels and Miſbeleeuers ſetting Heretickes one ſide (with whome I muſt deale in my nexte r •• ſons) to bee compr • hended vnder the •• mies,Pa • t. 2. •• ſol. and tydes either of Iewes, M • h • metane • , or Idolations Pagans: for • either Eccleſiaſticall Writers, Hiſtorians, or Tra •• ylors of Countries, m • ke mention of more, neither can I p • rce ••• in reaſon, howe any man not profeſsing himſelfe a Chriſtian, is for • o •• en and leſ • out in that diuiſion. For 〈◊〉 the diue • ſi •• e of mi • beleefe tow • d • . Ch • iſt, or denying him muſte 〈◊〉 •• tenſion the di • erſitie of the manner of miſbeleeuing or denying, then all Infidels either veterlie denied Chriſt, both in figure and verytie as generallie the Gentiles did, neither receauing him for the Meſsias, Lact ſ •• m. lib. diu. inſt. or expecting any other to vvorſhippe, but yeelding reuerence to Idolles, and feigned Gods,Thalmud. iud & Rab. Thal. or elſe they confeſſed him in figure and expectation before hee came, and in vo •• y & at his comming denied him, and ſach are Iewes,Mala • met. in Alcoran. or e •• e both confeſsing before his comming that hee was promiſed to the worlde, and after he is come doe acknowledge his comming, but not in that manner wherein hee was promiſed, or in ſuch ſorte as hee came, or him alone, but allowing an other, as M • humet and Mahumetanes doe, confeſſing IESVS Chriſt to be the true Meſsias and Prophet, promiſed in the lawe of Moyſes, but denying his diuinity, and receauing Mahumet a ſeducer for a Prophet. So that we ſee all Infidelles e • ther bee Iewes, Mahumetanes, or Idolatrous Pagans. Nowe to conclude the onely trueth and verytie of Chriſtian faith, and falſehoode of all th • ſe erronious worſhips by their owne confeſsion, and teſtimony in ſuch ſort in one argument, that it ſhall not be lawfull for a Iewe by the very groundes of his owne Religion, or a Pagan by the rule & groūd of Paganiſme, or a Mahumetan by the lawe of Mahumet, to denie my argument, which is as much, as any of thoſe misbeleeuers can deſire, I muſte ſuppoſe that (which euery Iewe, Pagan, and Mahumetan will willingly graunt, and all Hiſtories, and Monuments of antiquities affirme to bee true) that in euery one of thoſe profeſsions, there was a certaine knowne Rule, and propoſer of Religion, of whome the reſt were to be inſtructed, what to beleeue, and doe, in thinges appertayning to their Religion. For if euery man might haue beene a ſquare, and meaſure to himſelfe, no common worſhip or reuerence coulde haue beene exerciſed among them, in ſuch ſort, as experience and ſufficient teſtimony doe prooue there was. Therefore to beginne with the Religion of the Iewes before Chriſt, when they were the people of God, and ſerued him in true Religion, as both the Iewes which bee nowe, and Chriſtians confeſſe, and Mahumet doth not denie. We all conſent, that the lawe which was deliuered to Moyſes, and by Moyſes to the Iſraelites, was the true worſhippe and Religion of God,Exod. c. 3.4.5. &c. 12.13. &c. 19.20. Deut. 5. Leuit. 26. giuen and commaunded by him by the teſtimony and ſignes of many and wonderfull miracles, and for the ſpeciall protection of that people in true reuerence, and dutie to him, vntill by their diſobedient apoſtaſie they forſooke him; he did not onlie giue them an highe Prieſt of whome they were to bee inſtructed,Deut. c. 17. if any difficult or doubtfull thing ſhoulde happen: but gaue them holie Prophettes, enſpired with knowledge, to directe them, and further commaunded the ſame Moyſes to make a propitiatory, or Oracle of moſte pure golde,Exod. cap. 25 26.37.40. Leuit. c. 16. 2. Reg cap. 21. 3 Reg. 6.8. 2. Paral. 5. contayning two cubittes and halfe in length, and a cubitte and halfe in breadth, with a golden Cherubine, or Angell on either ſide: out of which place, hee promiſed to giue anſwere and direction to that people; and thither the highe Prieſtes reſſorted, to conſulte vvith the Oracle of God, in matters of doubte or diſtreſſe. So that they which vvere thus taught, eyther by Prophets immediatelie and internallie illuminated of GOD, or the highe Prieſt inſtructed likewiſe of him, or of GOD himſelfe giuing anſweres in that Oracle, coulde by no meanes bee deceaued, for the Miſteryes vvhich vvere ſo reuealed vnto them, muſt needes bee true: After this manner, the Pagan Gentiles proceeded in the ſame matter, for the Gods and Idolles they worſhipped being Diuelles (as the Prophet ſaith,Pſal. 95. and their deſtruction and vtter ruine and other arguments haue prooued) vvhich alwaies were enemies to God, and imitators of his honour and worſhippe, appointed Flamens, And Arch-flamens as high Prieſts to offer Sacrifice to them, and teach Idolatry to their worſhippers. This all Hiſtorians witneſſe, and countries can recorde, and England it ſelfe, where ſo many Arch-flamens and Flamens were,Camb. in Brit Stowe hiſtor. Gra •• . hiſtor. Fox to. 1. Mō. as in London, Gloceſter, and other places almoſt 30. in number. Beſides which, they appoynted certaine Oracles where themſelues woulde giue reſponce, which were accounted for the higheſt ſentence in the Pagan Religion, for being the ſentence of their Gods (as they called them) whome they did reuerence, no greater or more infallible iudgment coulde be expected. Such vvere the Oracles of Apollo, Iupiter,

Plutarch. lib. de oracul. Porph. lib. orac.

Cicer. diu. & l. nat. Deor. Bed. hiſt. Ang. lib. 1.2. &c. Cic. l. 2. diu. Virg. egl. 4. Lact. firm. l. diu. inſtit.

Com. in Boet. Suet trāq. c. 3. Suid. in Auguſt. &c.

and at Delphos, Memphis, Hermopolis, Rome, London, and almoſt of euery City. But beſides theſe, becauſe the true worſhip of God and eternall beatitude concerned all men, and he would haue no man to lie in excuſeable ignorance in a matter of ſo greate moment, hee had true Prophettes amonge them for their inſtruction, as Iob, Sibillae, Erithaea, Cumena, and the reſt, and other Prophets as their owne Authors beare witneſſe, alwayes to haue beene in greateſt reputation, and their writinges moſt religiouſllie kept and beleeued. Laſtlie,Alcor. Mahu. Andr. de lacā. hiſt. turric. Leonic. Chalcond. &c. concerning the Mahumetanes, their Seducer knowing it was euident in the light of Nature, that no true ſupernaturall Religion coulde bee ordayned by man, a Naturall creature, feygned himſelfe to bee a Prophette, ſente from God, and to haue receaued from him that religion, which his Alcaron conteyneth, which is the chiefe rule of the Mahumetanes to this daie.

Howe the very ground and foundation of the Pagans worſhip proue Chriſtian Religion.Thus beeing manifeſt whereupon the religion of Iewes, Pagans, and Mahumetanes was and is founded. I will now ſhew how they al demonſtratiuely proue againſte them ſelues, the onlie truth of chriſtian doctrine, and condemne theyr owne for moſte erronious and ridiculous. And to beginne with the pagan gentiles,

Suid. in Thul. Porphyr. l. de orat.

Plutarch. l. de defect. oracul. Suid. in Aug. Nicephor. l. 1. hiſtor. c. 17. Porphyr. l. de laud. philoſ. & lib. 1. Chr. apud Euſeb. l. 5. praep. euang luven, Satyr. 6 Laran. Strab. l. 9. georg.

but briefly, becauſe it is handled at large in a late engliſhe treatiſe, did not theyr higheſt and renounedſt Oracle, anſwere to the Archeſlamen at Delphos, and diſcloſe the holie miſterie of the Trinitie of the Father, his deare Sonne, and Spirit conteining all? as their owne writers Suidas, Plutarch, Porphiry, and others giue euidence. And that deare ſonne of God would be theyr ouerthrowe and destruction. Like anſwere was made to Auguſtus Caeſar himſelfe about the diuinity of Chriſt, & how at his comming, the gods of the Oracles ſhould goe to hel. Porphiry that aduowed enemie of Chriſtians is a witneſſe, that generallie the Gods and Oracles of the Gentiles gaue teſtimony to his Sanctitie, and that where men beleeued in him, the oracles were ſilent and gaue no anſwers. Such are the teſtimonyes of Iuenall, Strabo and others. And it is generallie verified by all infallible experience, by the ceaſing of all Oracles, ouerthrowe of Idolatrie, and confeſsion of their Gods in all countries in the world, where Chriſtian Religion hath bin preached, either in thoſe that haue ſo long beleeued, or the Indies & thoſe Nations that were lately conuerted: which was prophetically fore tolde many hundred years before by the holy Prophets Iſaias, Saphonias, Ezechiel,

Iſaias. c. 2.19.11.31. Sophon. c. 2. Ezechiel c. 6. & 30.

Oſee cap. 14. Zachar. c 13. Pallad. in hiſt. in Apollon. Euſeb. Demonſt lib. 20. Athan. lib. incarn verb. Origen. hom. 3. &c.

Oſee, Zacharias, & others, that in the time of the Meſsias al ſuch oracles ſhould haue an end, Idolatry be takē away, & the name thereof forgottē as we ſe it is, & preſently vpon the birth of Chriſt, began to take effect. For as Palladius, Euagrius (which of them ſoeuer it was that wrote that Hiſtory) witneſſeth that according to the Propheſie of Iſaias the Idolles of Egypt a moſt Idolatrous Nation ſhoulde then be ouerthrowne, he himſelfe had ſeene a Temple by Hermopolis, in which when when Chriſt with his mother and Ioſeph in his •• ying thither in his Infancie, entered into the Citie, preſentlye the Ido ••• s f • ll downe to the earthe, which wo ••• ſince hathe beene broughts to paſſe in the whole Ch •• ſti • an worlde, ſome Oracles c •• ſing with frien • e, and ſ • ying nothinge, others proteſting they were comp ••• ed by Chriſt to departe, others •• k ••• ledging and confeſſinge him, and all one waie or other affirming and confirm • ng his Religion to bee true, and theyr owne Rites & Religion wicked & Idolatrous, which in morall iudgement is the greateſte argument can bee giuen, for no Man a profeſſed aduerſarye to an other, (ſuch as thoſe Pagans and theyr Oracles were to Chriſt, and his Religion, eſpecially if the Quarrell and Contention growe for honuor and worſhippe, which all couer and deſire▪ will be commanded by his enemy to giue place, except there be a power and ſuperioritie in the commaunder to doe it. And it i • a conſtant Tradition that Hieronne the Prophet propheſyed in Egipt, and foretolde to theyr Kings that their Idole ſhould be ouerthrowne when a virgine had a child, and from that time the prieſts of Egipt in a ſecret place of their temple adored the Image of a virgine with a childe in her Armes.Sovo • . l • b. 6. 〈…〉 And Sibilla Tiburtina ſhewed to Auguſtus the Emperor a 〈◊〉 before the time of the •• ti • ity of Chriſt, a moſte beautifull Virgine houlding a childe i • her Armes, and ſaid vnto him, this Childe is greater than thou art, worſhip him. And in the time of his being an Infant an Egipt the very inſenſible things acknowledged him. 〈…〉 part. 2. cap. 4. Cornel •• nſ • n concord, euāg cap. 11. At Hermopilis a city of Theha • where was a tree called Perſi • , whoſe fruite, leaues, or barke healed all diſeaſes, & beeing very great and highe, ſo ſonne as Chriſt approached to the gate of the Citie, it bowed downe to the grounde and adored him. Balſamum miraculouſlie grew in the orcharde watered with the well wherein his cloathes were waſhede the ſtone whereon they were beatē & dried was had in great reuerence euen of the Sar • cens & Mahumetans to this time. The place of his habitatiō alwaies hath a burning lamp by the Mahumetanes order. Touching true Prophets that liued among them, what is more auncient then the booke of Iob, Iob. cap. 19. liuing in the primatiue age of the world? and yet what more plaine, then his propheſies of Chriſt, vttered with ſuch vehemenſie and deſire of eternall continuance for all poſterity, that hee requeſted his words might be engraued in the moſt harde and flinty ſtone, and the places engraued, to be filled with plates of lead, that the letters and writing might be durable, and to be read of all. And his wordes which hee woulde haue ſo ſurelie regiſtred, are theſe. For I knowe that my Redeemer liueth, and in the laſt day I ſhall riſe againe with my skinne, and in my fleſhe ſhall ſee God: whome I my ſelfe and in my fleſh ſhall ſee, and my eyes ſhall beehoulde. &c. in which wordes a whole compendium and breuiate of Chriſtian Religion is conteined: Firſt Chriſt liued then, and ſo was God, and is called his Redeemer, and ſo the Meſias, that was expected. Hee ſhould ſee him when he was compaſſed with his skinne, and with his fleſhe, and his eyes ſhoulde beholde him, and he muſt be Man, and that in the day of Iudgement when hee ſhall riſe againe, thereby acknowledging a reſurrection of the bodie, a finall Iudgement, and that Chriſt ſhall iudge the worlde. And in all his miſeries he ſuſteyned, this was his hope as he affirmeth. Of what authoritie the propheſie of the Sibilles were emong them, is it not vnknowne, as alſo how euidently they foretolde the whole ſumme of the miſteries of Chriſt, ſo particularly as if they had been preſent. As to cite ſome of theyr wordes. Panta &c. Doeing all things with his worde, healing all infirmities: Sibill. apud Lactant. firm. l. 4. inſtit cap. 16. et cap. 15. the dead ſhall bee rayſed, and the lame ſhall runne apace, the deafe ſhall heare, the blinde ſhall ſee. Thoſe which could not ſpeake ſhall ſpeake. With fiue loaues and twoo fiſhes he ſhall feede fiue thouſand men in the deſart, and taking vp that which is left, ſhall fill twelue baskets, For the hope of manie. Hee ſhall commande or bridle the windes, hee ſhall goe and treade vppon the rageing Sea, with his feete. Hee ſhall walke vppon the waues. Reſolue the diſeaſes of men, rayſe thoſe that bee deade to life, & driue griefes from many, hither to be the wordes of Sibilla, their propheteſſe. And ſhee recountech ſo many miracles to be performed by chriſt that ſhee hir ſelf did affirm the Pagans with whom ſhee liued, whoſe gods could not doe miracles, and ſhewe ſuch effectes, woulde mocke hir and ſaie ſhee were madde, hir wordes are theſe, Phiſouſi Sibillen menomemenin, they will call me a mad Propheteſſe, or Sibill, & thaet I am a liar, but when al theſe things ſhall come to paſſe, they ſhall remember mee, and then no man will call me a liar any longer, but a Propheteſſe of the great God. And foretelleth further, that at his comming the lawe of Moyſes, Supr. cap. 17. ſhall ceaſe, in theſe wordes: When all theſe thinges ſhall bee finiſhed which I haue ſpoken of Him, then the Lawe ſhall bee diſſolued. Sibill. erithr. apud Lactant. ſupr. l. 4. c. 6. And Sibilla erithrea ſpeaking of the ſame Ieſus ſonne of the virgin (as they called him) how in his eternal generation he was begotten of the father, and was true God: Saieth that he was giuen to all faithfull people to be worſhiped. And an other Sibill hath theſe words. Auton ſon ginoſche Theon Theou ijon ionta. Calcid. l. 2. in tim. Platon. Triſmeg. lib. Logos telios. Lactant. ſupr. &c. 7. & 13. Know him to be thy God: which is the ſonne of God. The ſame and like ſpeeches Lactantius citeth out of Triſmegiſtus or Hermes. from the Oracles of Apollo, Eſculapius and others. And touching the Paſſion of Chriſt, Sibilla vttereth theſe words, hee ſhall fall into the wicked handes of Infidels: and they ſhall giue blowes unto God, with inceſtuous handes, and with vncleane Mouth ſhall ſpit venemous ſpittings. He ſhall giue his innocent backe to bee beaten, and taking blowes, Lib. 4 ſupr. cap. 18. ſhall holde his peace; for his meate they ſhall giue him gall, and vineger for his thirſt. And rebuking the land of Iurie for ſuch vſage of their Meſſias, vſeth theſe ſpeeches. For when thou fooliſh didſt not know thy god, diſſembled to mortal mindes, thou didſt crowne him with a crowne of thornes, and mingledſt horrible gall. Cap. 19. ſupr. And concerning the miracles at his Paſſion ſaith that the vaile of the Temple ſhall bee torne: and at middaie there ſhall be a wonderfull nighty darkneſse three howres together. And yet when theſe thinges were done, for all theſe Celeſtiall wonders, they woulde not knowe their wicked offence. Hee ſhall ende his death with a ſleepe of three dayes, and then ariſing from the dead ſhall come to light, the firſt that ſhall ſhew a beginning of reſurrection to ſuch as bee called. Theſe bee the verye wordes of the Sibilles and prophets of the Gentiles which proſecute the coming of Chriſt to iudgement, the rewarde for the good, puniſhmēt for the wicked, & other Myſteries of Chriſtian Religion,Apud Lact. lib. 7. diuin. inſt cap. 13.16.18.19 20.23.24. & l. opific. c. 22.23 as wee beleeue, condemning all other worſhips to bee falſe, and ſuperſtitious. And leaſt any man ſhoulde imagine that theſe ſo manifeſt propheſies of Chriſt, ſhoulde be deuiſed by any follower of his, after his comming,Eraſtothen. in antiq. Annal. Cic li. de diu. Virgil. egl. 4. Suet. in Aug. Varr. lib. rer. diu. ad Caeſar. Criſip. l. diuin. N • uius l. bell. punic. &c. Eurip. in prol. lam. &c. it is moſt manifeſt in the Pagan Authors themſelues Eraſtothenes, Cicero, Criſippus, Apollodorus, Neuius, Euripides, Heraclites, Virgill, Varro, Suetonius, and almoſt all Hiſtorians of the Gentiles before Chriſt, that they were both extant in the worlde, and famouſlye knowne before, and moſt reuerently regarded and kept in their greateſt places, euen of the Ceſars and Emperours themſelues; what was the reaſon that the Pagans did not vnderſtande theſe thinges I haue cited out of their owne wordes. And ſuch as thoſe Sybilles were, we cannot doubt to haue beene in other times and places amonge the Gentiles to bee witneſſes of theſe things, as is manifeſt in their moſt certaine and vndoubted propheſies, regiſtred in irreprooueable Authors, found and promulged in ſuch ſort as they cannot bee denyed. There vvas founde in the tombe of Plato that greate Phyloſopher a plate or golde vpon his breaſt, with theſe words engraued.Comment. in Boet. de diſcipl. ſchol. Philip. Berg. Chron. fol. 64 Credo in Chriſtum naſciturum ex Virgine: paſſurum pro humano genere: & tertia die reſurrecturum. I beleeue in Chriſt which ſhall be borne of a Virgin; ſhall ſuffer for mankinde;Euſeb. in hiſt. Bergom. ſup. in Chrō. Ang lib. 10. ciuit. cap. 2. & riſe againe the third day. Yet Plato was dead and buried 370. yeares before the Incarnation of Chriſt. And in his workes were conteyned theſe euangelicall wordes that followe. In the beginning was the worde, and the word was with God, and God was the worde. This was in the beginning with God. All things were made by him: and without him was made nothing. That which was made in him, was life, and the life was the light of men: and the light ſhineth in darkeneſſe. Which word for worde, is the beginning of the Goſpell by S. Iohn. D. Tho. 3. part. ſum. theol Berg. Crō. And in the time of Conſtantine & Hyrene there was founde in the city of Conſtantinople, where many Iewes inhabited, an ancient tombe, and vppon the body of him that was buried therein, a plate of golde, wherein theſe words, writtē before the coming of chriſt were engraued: Chriſtus naſcetur ex Virgine Maria, & ego credo in eum, O ſoliterum me videbis, ſub Conſtantino & Hyrene. Chriſt ſhall be borne of a Virgine called Mary, and I beleeue in him. O Sunne thou ſhalt ſee me againe vnder Conſtantine and Hyrene, which was aboue 780. yeares after Chriſt. And in the yeare 1230. a naturall borne Iewe,Regiſt. tolet. Chron. hiſp. Gran. lib. de Symbol. and profeſſed enemy of Chriſtian Religion, at Toletum, diging in the ground, found a ſtone, wherein there was a booke for time & continuance difficult to be read, in which, amonge other thinges, theſe wordes were written. In tertio mundo filius Deinaſce •• ex virgine Maria, & pro ſalute hominum p • tietur. In the thirde age of the worlde the Sonne of God ſhall bee borne of a Virgine, named Mary, and ſhall ſuffer for the ſaluation of men: And moreouer that the booke ſhoulde bee founde in that verie time when it was, in the daies of Feranda the Virgin of Caſtyll. The times, places, the finders, propoſers, and all other circumſtances of which propheſies, were ſuch, that no man can deny them to bee the effectes of a true propheticall ſpirit. And ſo I might recount of others. Whereby it is manifeſt, that euen in the greateſt ſwaye of the Pagans Idolatrie, there vvanted not true beleeuers in Chriſt, and ſuch as gaue teſtimony to his comming.

Concerning Mahumetanes,The teſtimony of Mahumet, his Alcaron, and Mahumetanes. Alcoran. azoar. 67. azoar. 10. azoar. 11.12. azoar. 1.5. &c. we haue heard before, how their prophet and propoſer of their lawe Mahumet (as they eſteeme him) in his Alcaron hath auouched the ſame, that Chriſt was the Meſsias and Prophet which in the lawe was promiſed to the worlde, borne of the virgine Mary, ſhee ſtill remayning a Virgine, that he was the greateſt Prophet that euer was, or ſhall bee, greater then Mahumet himſelfe, the worde of GOD, Spirit of GOD, taught true Religion,Azoar. 67. azoar. 19. azoar. 12. came to ſupplie the defectes of the lawe of Moyſes, and the Goſpell was the perfection thereof, and perfecte doctrine, Chriſtes myracles were true, and giuen vnto him for confirming his doctrine, and enforce all Iewes vvhich will proſeſſe the Religion of Mahumet, Theuet l. 6. c. 5 Alcor. azoar. 2. azoar. 20. firſte to acknowledge and proteſte in expreſſe wordes, that Ieſus was the Meſsias of the worlde, they affirme he was the worde, wiſedome, Spirit, and vnderſtanding of God, a Prince to the Iewes, and head of all men.Theuet. Coſmog. l. 8, c, 2. Whoſoeuer amonge them blaſpheameth eyther Chriſt or his Mother, beſides a great forfeiture of mony is beaten with threeſcore blowes, with a clubbe. Mahumet further affirmeth, that the Religion of Iews and Mahumet ſhall vtterly periſh,

Alcoran &c. Bellon. lib. 3. cap. 3. cap. 7. Cuſan lib. 1. cribrat. Alcoran. c. 2. l. 2. c. 14,

Alcor azoar. 31. azoar. 5.

& only the Religion of Chriſt perſeuer to the end. The keepers thereof ſhall be ſaued. Chriſt is exalted aboue all creatures in heauen, and ſhall come to deſtroie Antechriſt, and reſtore generallie true Religion, and in the day of Iudgement be pronouncer of the ſentence and doome of God. That his Mother was the holieſt of all women, moſte puer, that ſhee was one of the miracles of the worlde, ſaluted and certified of the conception and birth of Chriſt by the Angell Gabriell, that emonge all the children of Adam, onelie Chriſt and She were vndefiled, Shee neuer committed anie ſinne, that Shee was a virgine not onlie before and at the time of the Natiuitie of Chriſt,Azoar. 76. Azoar. 2.9. l. gener. Mah. p. 202. but euer after, that Shee brought ſorth Chriſt without any paine or griefe: Saint Iohn Baptiſt was a moſte vertuous man, Saint Iohn the Euangeliſt the holieſt that was, that he reuiued the dead, and did other miracles, was aſſumpted aliue to heauē,Azoar. 39. that his Goſpel is full of perfect doctrine, which they reuerence,Azoar. 1.2.3.9.20.21.13.17.29.31.34. as alſo that parte of the Goſpell of Saint Luke about the Angelles ſalutation with often kiſſes, and much deuotion, and Reuerence all the Euangeliſts, they honour and praie to S. George and other chriſtian Saints, reuerence their Relickes, and with eſpeciall duetie the Sepulchre and other monuments of Chriſt. Which is as great a Recorde as can bee giuen, and ſuch as demonſtratiuelie proueth againſt them the Religion of Chriſtians to be true, and Mahumet a Seducer. For how can that Religion bee vnperfect which performeth all thinges belonging to Religion, bringeth mē to heauen, and their happie end? How can that which onlie remaineth bee inſufficient? When Iudaiſme and Mahumetiſme and al others ceaſe, will God be without honor? ſhall the worlde giue him no worſhip? or if he be the word of god, & wiſe dome of god, as Mahumet confeſſeth, then he muſt needes be God, which is all hee denieth vnto him, for that which is either the word, wiſdome, or any other atribute or property of god, muſt needes be god, for in him that is one incompounded ſubſtance, no created worde, wiſedome, or accidentall thinge can bee Imagined. Neyther could a true Prophet ſuch as he confeſſeth Ieſus, bee eſteemed ſo, if hee had not beene the Sonne of GOD, and perfecte God, as hee taughte himſelfe to be.

Teſtimony of the Iewes, and the groundes of their Religion.Laſtlie to come to the Iewes of theſe tymes, ſince Chriſt: I haue ſhewed before that the chiefe and principall firmament and foundation of theyr Religion, when they were the people of GOD, was buylded vppon the Reuelations of ſuch miſteries, as were deliuered from god to Moiſes, their high prieſts, and prophets, neither euer had they title to true Religion, or any promiſe or expectation of a Meſsias and Redeemer either come already, or to be hoped hereafter, but by that meanes, and by that they pretende theyr right to this daie. So that whatſoeuer was foretolde in thoſe holye Prophets, concerning the Meſsias, and approuing Ieſus Chriſt to bee him, and chriſtian beleefe to be true, cannot bee denied of anye of the Ieweiſhe profeſſion if he will remayne a Iewe; for ſo he ſhould denye himſelfe to haue anie Religion at all. And yet thoſe holie Prophets ſo playnelie, particulerlye, and perfectly deſcrybe IESVS to haue beene the ſame, that it is vnpoſsyble theyr deſcription and propheſsyes ſhoulde bee applyed to anie other. So that as if aanye Paynter ſhoulde drawe an Image with an vpright Bodie, an Head round, vvith Face, Noſe, twoe Eyes, twoe Eares, Armes vvith Fingers, tvvoe Legges, and feete with toes, and all other members, lineaments, and proportions of a man, who except vnreaſonable or madde coulde or woulde afirme it to bee the ſimilitude and repreſentatiou of a beaſt, a birde, or any other creature: euen ſo the properties & qualities whereby thoſe holie prophets moſte cunning painters of ſupernatural things deſcribe and purtrature forth the Meſsias, be ſo proper onelie to Ieſus Chriſt, that without obſtynate madneſſe they cannot be challenged for any others. Wee haue heard of his picture drawne by Iob already,Iob. cap. 19. Pſal. 2. Iſ. 9. Iſ. cap. 25. that he is our God, Redeemer, and ſhall bee our Iudge. And to bee briefe in ſo plaine a matter, the reſt of of the Prophets ſpeaking of the Meſsias, expreſſe him by the tetragrammaton name of GOD,H. V. H. I. which is neuer giuen in holie Scriptures, as the Iewes acknowledge, but to the true and eternall God, they tearme him by all titles beloning vnto GOD.

Paſm. 2. Pſal. 109. Iſ. 53. Pſal. 44. Iſ. cap. 9. Bar. cap. 3. Iſ. cap. 12. & cap. 25.

Ierem. cap 23. et 33.

Mich. cap. 5. Zachar. c. 2.

Calling him the ſonne of God, begotten in eternity before the worlde was made. The Lord of Dauid. That his generation is vnſpeakeable; that he is God, and his throne eternall; A Councellor. Good. Strong. Father of the future world. Prince of peace. God with vs. God ſeene in earth. God conuerſing with men. Iah. God himſelfe that ſhall come and ſaue vs. The name which they ſhall call him is God, our iuſt. A Captaine whoſe going forth is from the daies of eternity.Pſal. 2. Iſ c 9.53.2.19 Mala • h. c. 1. Ezech. c. 20. Ierem. c. 3. God that ſhall dwell in the middeſt of vs. God to whom many nations ſhall be conuerted. To whome the nations and Gentiles ſhall be giuen for his inheritance. That ſhal open the eies of the blind. The eares of the deafe, and raiſe the dead. That all Angelles and Nations muſt adore him. God altering the lawe of Moyſes, and his ſacrifices, and inſtituting an other Altar, and honoured with other ſacrifices and oblations. That hee is God, Lorde of Hoſtes, and the like. Whereby he is deſcribed and lineamented out by all prerogatiues and attributes proper to God, and incommunicable to anye creature, as is moſt euident in this deſcription. And touching his humanity nothing of momente ommitted that paſſed in the life of Chriſt Ieſus in earth.Iob. cap. 19. Bar. cap. 3. That though he bee God yet ſhall be ſeene among vs. Conuerſe among vs, in the middeſt of vs. Iſ. cap. 7. Mich. cap. 5. Ierem. cap. 31 Scene wich our eyes. That hee ſhall bee conceaued after a diuine manner, borne of a virgine, in Bethlehem, and city of King Dauid.Iſ. cap. 1. The Singing of the Angelles. The comming of the Shepards. the Stall of the Oxe & Aſſe, where he was borne. Numer. c. 20. The ſtar that appeared. Pſal. 71. The Iourny & worſhip of the Magutheir Oblations of gold frankenſence and mirh. The conſultation of Herod with the Prieſts, where he ſhoulde be borne. The ſeeking of his death. Ierem 31. Malach. 3. Iſ. c. 21.31.45. The murdering of ſo many thouſand Infants. His preſentation in the Temple, flying into Egipt, going into Gallilie, dwelling in Nazareth, Zachar. c. 1. Iſ. 42.40. the preaching and auſtere conuerſatiō & life of his precurſſor S. Iohn Baptiſt, and his teſtimony of Chriſt. The beginning of Chriſtes preaching and doctrine. Malach. 3. Zachar. 9. his wonderfull workes, and operations, giuen by the Prophets for a diſtinctiue ſigne of the Meſsias, Iſ. 50. to be diſcerned by. His diſputing with the Iewes. Dan cap. 10. Iſ cap. 1. Pſal. 80. Oſee 2.3. Iſ. cap. 9. Mich. cap. 2. Zachar 8. Pſalm. 2. Gen cap. 48. Pſalm. 40.50.108. Iſ. 53. His ſtrange and triumphant riding vpon an Aſſe into Hieruſalem, and circumſtances thereof. His teaching in the Temple, innocencie of life and behauiour. The particuler iniuries he ſuſteyned of the Iewiſh Nation, their ingratitude, incredulity, and reprobation for not receauing him; the errors they are ſince iuſtlie fallen into, their afflictions, & calamities for that offence ſuſteyned to this day, their captiuity, bondage, diſperſion, want of ſacrifice, prieſthood, temple, rytes, and ceremonies of Religion. The election and calling of the Gentiles. Dan. cap. 9. The general ouerthrow of Idolatry. Pſal. 21.68. His ſelling and betraying by his owne Diſciple. The very price for which hee was folde, howe it was beſtowed. Zachar. 9. The deſperation of Iudas the traytor, Pſal 106.15. Oſee 6. Pſal. 67. & miſerable end. The death of Chriſt, and manner thereof, among theeues, and malefactors, the ende to redeeme the world. His voluntary oblation and dying, the giuing of him gall, and vinegre to drinke, deuiding of his aparell, caſting lots for his Coate, his nakednes vpon the Croſſe, the piercing of his ſide, the nayling of his handes and feete. Pſal. 119. Gen. cap. 49. His deſcending as a Conqueror into hell, his victorius ryſing from death, tryumphant aſcending to heauen, and the verie time and place by markes infallible, and other matters that paſſed, Dan. cap. 2. Pſal 68. & 108. either about his natiuitie, life, death, or after: as the chuſing of Matthias to ſupplie the place of Iudas,Ioel. c. 2. the miraculous comming of the holy Ghoſt in the feaſte of Pentecoſte, and the reſt. Howe all theſe and many others foretolde by the Hebrewe Prophets ſo long before of their Meſsias, were verified and fulfilled in Ieſus the Sonne of the bleſſed virgne Mary,

Calcic. lib. 2. in tim. plat. Ioſeph lib. 14. antiq. cap. 4. & l. 18. c. 6.7. Mah. in Alcor. c. 12.11.5.67. Pilat. epiſt. ad Tyber. imper. apud Euſ. lib. 2 hiſtor, Plin. 2 ep. ad Traian. Imper. Adrian. Imper in ep. Anton. Imper. ep. &c. Alco. ca. 1.4.13 Thalm. tract. anod.

Zara miſdr. Coh. &c.

I neede not to ſet downe, the newe Teſtament where they are recorded by the Euangeliſts and Apoſtles, beeing in the handes of euery Engliſhe Reader in his owne language; and not onlie written by Chriſtians, but remembred by Gentiles in their wrightinges, recorded in Libraries, and Monumentes of Pagan Prynces, and Emperours. Confirmed by the verye teſtymonie of Pylate himſelfe that put him to death. Witneſſed of our greateſt enemies Mahumet in his Alcaron, the Iewes in their Thalmud, and by ſo manye Hiſtorians, both of Iewes, Pagans, and Chriſtians, and could not poſſible either bee deuiſed of our friendes, or denied of our enemies, chauncing for the moſt part before thouſandes of witneſſes, in or about Hieruſalem, a place ſo famous, where the Preſident was reſident, and whether reſorted Proſelytes, and others of all knowne Nations in the worlde. Therefore we conclude againſt the Iewes by theyr owne Prophets, and foundation of theyr Religion, againſte Pagans by their Prophets, and Oracles, and againſt Mahumetanes by theyr Mahument, and Alcaron, and all Infidelles by the cheife Rules and Propoſers of theyr Religion, that Ieſus Chriſt is the true meſias and Redeemer of the world, that only the Religion of Chriſtians is true, haueing ſuch a Peace-maker and Mediator betwene God & vs, as was able to make the atonemente beeinge both God and Man, as a Redeemer muſt needs be, and ſuch as both his owne workes and operations, and the predictions of thoſe holy Prophets foretolde, and deſcribed by the attributes and properties of both natures diuine and humane. His diuine nature by his Eternitie, Omnipotencie, Impoſsibillity, Infinitnes, Power ouer all creatures, and to produce all ſupernaturall effects, to alter and eſtabliſh religion, to ſaue, to condemne, to be honored with diuine adoration, and al names and titles due and belonging to God, as appeareth in theyr deſcription I haue recited, confirmed and be expounded generallie by the auncyent Rabines beefore Chriſt.

Rabb. Ionath. l. collect. miſd. tehel. in Pſal. 2. v. 7. & Pſ. 20 Rabb. Abb. in thren.

Rab. moſ. had. in c. 41. Gen.

As likewiſe his humane nature is decyphered by the ſame prophets by all properties and qualities of man (ſin excepted.) Therefore ſeeing by no poſſibilitie the wiſdome of god can bee deceaued, or his bonity and goodnes leade others into error, and infidelltie, and he had appointed thoſe properties to be the notes, ſignes, and tokens to knowe the Meſias by, and they were performed onelie in Ieſus our Sauiour, and no other, hee muſt needes be the Redeemer of the world, onlie chriſtian Religion true, and all other Infidelles, Iewes, Pagans, and Mahumetanes ſeduced and deceaued. For that which is onelye proper to one. cannot belong vnto more, for ſo it ſhould not bee a proper and priuate but a common and vulgar thinge.

THE 2. ARGVM. Howe all externall and moſt notorious Notes and Signes giuen by God, to knowe the Meſsias by, were onlie verefied of Ieſus Chriſt, and cannot poſsibly bee performed in any other.

BVT beſides theſe perſonall and internall priuiledges and diſtinctions of the Meſsias; becauſe the redemption of mankinde to be effected by him concerned all people, and nations, in that all had offended; ſo the infinite mercy and goodnes of God, that no man ſhould be ignorant of that which concerned him ſo much, as the receauing of the Redeemer, and working his owne ſaluation doeth: had appointed many other moſt knowne and famous extrinſecal thinges to be the ſignes & tokens of his comming, whereof many were notorious in all the world, and the reſt at the leaſt renowned to that nation of the Iewes, (from whome hee was to deſcende) and other neighbouring countries to the Iſraelites; all which were euidently verified in Chriſt Ieſus, & cannot be effected in any other. For breuity I will exemplifie but in fewe particulers, the matter beeing manifeſt before.

Firſt,The firſt externall token of the Meſias, that he ſhould come before it was deſtroyed &c. the Temple in Hieruſalem was not only the moſt renowned thing in Iury, but famous in all the worlde, by reporte of Proſelites, and ſuch as reſorted thither, eſpecially when Iury was ruled by the Romanes, as it was at the cōming of Chriſt: Therefore when God gaue for a diſtinctiue ſigne to know the Meſsias by, as not only the auncient Iewes and Rabbines,Agg. 2. Malach. 3. Rab. Ioſ. ben. leui in Thal. tract ſanh. c. helec. but the Thalmudiſts themſelues acknowledge, that both in the time of his life he ſhoulde to that Temple (then ſhall come the deſired of all nations: and I will fill this houſe (or Temple) with glory ſaith the Lorde of hoſtes. And ſtreight after, ſhall come to his temple, the Lord or Ruler whom you ſeeke, & the meſſenger of the teſtament, whom you deſire) as the Prophets expreſlie foretold, as Ieſus oftē did, as the Iewes & al Infidels acknowledge: And further, that ſoone after his death, that Temple ſhould be deſtroyed and left deſolate, neuer to bee builded againe as Daniell witneſſed in theſe wordes (Christ ſhall be ſlayne, Dan. cap. 9. and a people with theyr Captaine to come ſhall deſtroie the Citie and the Sanctuary, and the ende thereof ſhall bee vaſtity. And after the warre ended there ſhall enſue the appointed Deſolation.) And further expreſſe the verie time when this ſhould be, iuſt agreeing with the death of Chriſt. And it is manifeſt that no other in thoſe daies and with thoſe circumſtances is honoured for the MESSIAS, eyther of Chriſtyans, Iewes,Ioſeph. bell. iud. lib. 6. Euſeb. hiſt. Ioſeph bell. l. 7. cap. 30. Pagans, or Mahumetans, but only Ieſus Chriſt, and that the Temple was then deſtroyed as is moſte euydent, and not onely the temple in Hieruſalem, but that in Egipt called Onion, as Ioſephus recordeth, it was hee that was to be diſtinguiſhed by this ſigne. For no power of God can cauſe that any pretended Meſsias to bee hereafter was hee, that came to that Temple beefore it was deſtroyed, or that the deſtruction of that Temple compleated aboue 1500. yeares agoe, ſhould bee done after the death of him, that is not yet borne. For things to be and not to be are vnpoſſible to be true. Therefore againſt all Iewes and Infidelles, only Ieſus Chriſt was, and no other can bee the Meſsias by that ſiigne.

Secondly (as the Iews thēſelues agree) the holy Prophets giue for a like diſtructiue ſigne,

2.Externall Note, of the Meſſias that he was to diſcende of the houſe of Dauid, and bee borne in his citie of Bethelem.

Ierem. 23.30. Ezech 34. Oſee 3. 3. Reg. 7. Thalm. tract. Sarch. c. mig. mar. had.

that he was to diſcend of the line of Iuda & king Dauid, and to be born in Bethlem his City. This family was the linage of the kings, & moſt honorable in Iſrael. And had endured in honour and gouernment aboue 1000. yeares without interuption: And the towne of Bethlem was notable in all Iury, being the cheefe city of the Tribe of Iuda; but the Iewes themſelues confeſſe in theyr 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,Euſeb. hiſtor. l. 3. cap. 11. 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,Oroſ l. 7. c. 13 Euſeb. lib. 4. hiſtor. cap. 5. Dion. Caſſ. in Adrian. 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.

3. Externall ſigne, the ceaſing of Iewes Sacrifice, and lawe &c. Leuit. Deut. 1. Reg. 2. Reg. 3. Reg. etc.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, Dan. 9. Hier. 41. Malach. 1. Oſee 2.3.9. Sybill. apud Lactant. lib. 4. diu. inſt. c. 17. Iſ. 1.2.3.5.6.24.28.25.29.32.48. 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,Mahument. in Alcor. only Ieſus chriſt in whom they were compleated, muſt needs be the Meſsias, as not only chriſtians but Mahumet and Mahumetans acknowledge.4. Externall. ſigne, the idolatry of the Gē tyles then to ceaſe, & they ſhould be cō uerted to the Meſſias. Lactant. lib. 1. diu. inſtit. Oſee 1.2. Agg. 2. Zachar. 2.9. Pſal. 66. Hier. 31. Malach. 1. Pſal. 2.8.18. Euſeb. dem. l. 6. cap. 20. Athan. l. incar. Orig hom. 3. Pallad. hiſtor. Mahum. Alc. ſupr.

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,Orig. hom. 3. Pallad hiſtor. Mahum. Alcor. ſup. 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.

5. Externall ſigne, the deſolution of the lewiſh Nation.

Gen. Exod. &c Ioſeph l. antiq.

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;

Gen. Exod. 1.2.3.20. &c. Deut. &c. Ioſeph. l. antiq. Phil. Mahum. A • c. &c.

Orph. Car.

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,Oſee 9.3. Hier. 31. Dan. 9. Mal. &c. 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,6. Externall ſigne, the trāſlation of the Scepter & Regiment from the houſe of Iuda. (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,1. Reg. 2. Reg. &c. Ioſep. l. antiq. Geneb. Cron. &c. 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, Gen. cap. 49. Tharg. 49. Gen. 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,Cyril. lib. 8. cont. Iulian. Hieron. in Soph. cap. 1. & in Ezech. cap. 21. 1. Paral. 3. 3. Eſdr. 5. Math. 1. Rabbin. &c. Caeſ. Baron. to. 1. an. 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, as the ancient Rabbines are witnes, otherwiſe by no other title without ſpot of tirānie & vſurpation they could haue chalendged the kingdōe (Although as ſome ſuppoſe theſe alſo were by the fathers ſide of the line of Iuda and of Leuy by the mother,Geneb. Chrō in Machab. Phil. lib. de Monarch. Ioſeph.) for as Philo wrighteth, entermarriage betweene the kingly and prieſtly tribes was lawfull in that people, and Herode himſelfe claymed firſt the kingdome by the title of Mariamne his wife of that linage; and yet beſides this higheſt princely ſucceſsiō theſe continued in the line of Iuda, the Zanedrin or Senate of the 72. which ruled by the lawes of that people were of the tribe of Iuda, Mach. 2. and as the bookes of the Machabees themſelues (The people that is at Hieruſalem and the Senate and Iudas. &c.) had greate Regiment in that Nation in thoſe daies, and were neuer extincte vntill the time of Herode the ſtraunger, which both by Farher and Mother, was an Alien, and neyther of the houſe of Iuda or anie other Tribe of Iſraell. But at the comming of Chriſt, both the King lie Scepter was quite tranſlated, both from Iuda, & all other tribes of that people and the Zanedrin it ſelfe deſtroyed,Ioſeph. lib. 15. antiq. c. 1. and no Ruler left of that Nation.

Dio. hiſt. Rō. lib. 49. Ioſeph. lib. 17 antiq. cap 1. & bell l. 1. c. 18. Phil. lib. 2. de tempor. Ioſeph. lib. 17. antiq. c. 3.

Euſ. in Chron

For Antigonus the Iew and King of that Nation being crucified by Antonius, & Hircanus craftely ſlaine by King Herode, not only this Herod the King vvas a Gentile and ſtraunger, and lefte the kingdome to Archilaus & after to Herodes Antipas borne of Maltha alſo a ſtranger, as Ioſephus witneſſeth, but in the thirtith yeare of his reigne vtterly deſtroied the Zanedrin of the houſe of Iuda, and conſtituted a whole Zanedrin of Proſelite ſtrangers. And not onlie the temporall Regiment thus deſtroyed out of the line of Iuda, but the moſt honourable function & calling of the high Prieſt it ſelfe was abuſed, and moſt prophanely tranſlated and merketed vp and downe by Herod for it was vtterly taken awaie from the Aſſemoneys the right Tytlers vnto it, and giuen to others.Ioſeph. lib. 15. antiq. cap. 9. & cap. 3. And Hircanus the high Prieſt being killed of the ſame Herod, Ariſtobulus without all equity and title was placed in that dignity, but hee beeing preſently ſlaine, Anelus a baſe companyon fetched from Babylon was ſubſtituted in his roome, which was appoynted euen in the life of Hircanus the lawfull highprieſt, after depoſed and yet afer choſen againe. And after him others without any reſpect of the lawe of God, hee only regarding thoſe that were moſt potent in bribes, or gratious with him in fauour,Ioſeph. li. 20. antiq. ca. 8. Euſeb. hiſto. li. 1. ca. 6. Heron. inca. 9. Dan. Ioſephi. li. 18. antiq. c. 6 as Ioſephus S. Hierome Euſebius and others ar moſt authentical witneſſes. And and not content with this, (that he might take al honour & dignity from al the Tribes of Iſrael) cōmanded that the Prieſtly Stole the moſt honorable enſigne of the high Prieſtly dignity ſhould be kept in a moſte ſecret and a defended place. Therfore only Ieſus chriſt, in whoſe time theſe ſigns were thus effected, is to be cōceiued for the Meſias. Thus I might exemplify in the general peace vnder Auguſtus the emperor,Iſi. 32. pſal. 71. Dan, 2. ctc. and the romane Empire then begū geuen for tokens of the comming of the Meſias, and of other moſt famous external notes which for breuitie I paſſe ouer.

THE 3. ARGVM. That the time wherein Ieſus Chriſt was borne, by all accounts and reaſons, was the time of the comming of the Meſsias: when the lawe of the Iewes was to ceaſe, and the idolatrye of the Gentiles, to be ouerthrowne.

AND if there were no other reaſon then this, that the high prieſthood, Sacrifice, and Religion of the Iewes was thus left deſolate, and their laſt King Atigonus crucified, it was time that a newe Prieſthoode ſhould be erected, and that Ieſus of Nazareth King of the Iewes ſhould bee crucified for the Redemptiō of mankind, & inſtitute an other law & ſacrifice whē the other was thus defectiue; which will be more reaſonable to graunt, if with all hiſtories we conceaue the miſerable and notorious irreligious errors & abuſes the gētiles were drowned in at that time: no ſtate, cuntry, or conditiiō of people, liuing in dutifull religion & obediēce to God, but growing vnder ſo great burdens of Iniquities, onely to be taken away by the comming of the Meſsias. Secondlie not onelie all internall and parſonall ſignes of the true Redeemer, the twoe natures of God, and man, vnyted togither, his myraculous and wonderfull operations, and the whole proceſſe of his natiuitie, life,Arg. 1. ſupr. death, reſurrection, aſcention, and the reſte aſſigned for his diſtinction and foretolde both by the Prophets of the Iews and Gentiles, as I haue cited before were now compleated and ended, but all memorable externall notes to decipher him from others, propoſed in ſome parte in the laſt argument were effected, and as they were vnpoſſible not to haue beene, ſo they could neuer after be vſed for anie other to come. But for any ſuch no note, ſigne, Argument or diſtinction can bee deuiſed,Argum. 1. all beeinge alreadie performed. Thirdly all enimies of Chriſtian Religion not onely (as before) haue in their higheſt Authorities confeſſed Chriſt to be the MESSIAS, but plainely acknowledged that the tyme of his commin •• 〈◊〉 ▪ in the dayes of Ieſus. For the Gen ••• es, the Sibilles ſette downe the time, and one of them ſhewed in a viſion to Auguſtus then Emperour, both the time and manner of his comming to be effected vnder his regiment.Lactant. li. 2.3. &c. di. Inſt. The Oracles and Gods of the Gentiles agreed in the ſame poynte, as I haue deſcribed. Their Philoſophers dyd wright of the miraculous ſtarre, the ceaſing of the Oracles, the murthering of the Infantes by Herode, Argu. 1. Sup. Calcid in tim Plat. Plutar. li. de Orac. Porphyr. li. Oracul. becauſe the Meſſias was borne, and other wonders chancing at the comming of Chriſte. Herode the Aſcalonite a Kinge of their lynage knewe and acknowledged that the Meſsias was come, when to murther him he killed ſo many Infantes, deſtroyed the Zanedrin of the houſe of Iuda, ſo vſed their highe Prieſthoode,Euſeb. chron. Ioſeph. li. 17. antiq. cap. 3. Euſe. hiſt. li. 3. cap. 11. killed his owne wiſe and ſonne by hir, of the line of Dauid, and his ſiſter Salome hir huſband of the ſame linage. And their Emperor Veſpatiō hearing that the Meſsias of the lyne of King Dauid was borne, cauſed all of that lynage which he could find to be put to deathe. And it was the conſtant and common op ••• on of the Pagans at that tyme, that the great Meſsias was come.Oro. li. 7. c. 22. And Auguſtus Caeſar the Emperor the very day whē Chriſt was borne, commaunded that no man ſhould call him Lord, hauing perhaps inſtinct that the great Lord was borne.

Concerning the Iewes, the auncient Rabbines before chriſt were of that mind that the Meſsias was to come at that time, when Chriſt Ieſus was borne, and plainly affirme vppon thoſe propheticall wordes of Eſay,

Iſ. 9. Thalm. in lib. Sabbaoth & tract. Sanch. Iſ. cap. 7. Geneb. Chro. lib. 1.

Bened. perer. in Dan. lib. 11 q. 5.

Thalm. tract. Sanh. c. helec.

a little one is borne to vs, that ſix hundred yeares after, the Meſsias ſhoulde come, which beeing accounted, agreeth with the calculation of Chriſtians, & falleth out in the daies of Chriſt. For Eſay liued in the time of King Achaz about the 3440. yeare of the world, & Chriſt by cō mon ſupputatiō was borne the yere 4022. ſo the moſt part of his life agreeth vvith that calculatiō: And as the Thalmud it ſelf doth witnes, it was an ancient traditiō among the Hebrews, that the Meſias ſhold be borne about the fourth thouſand yere of the world, which concordeth with the ſame account. The Iews that liued in the time of Chriſt, were of the ſame opinion, & ſo enformed both Herod their ſtranger King,Ioh. cap. 1. & Veſpatian the Emperor, & themſelues would haue receaued S. Iohn Baptiſt the precurſor of Chriſt, for their Meſsias, had he not refuſed it. And it was ſo famous among this people that the time of the Meſsias was come, that many falſe deceauers tooke that title vpō them, & deceaued many, as Iudas Galileus, Iudas Ezechias, Thendas, Atouges, and others,Ioſeph lib. 17. c. 8. l. 18. c. 1.2. l. 20. c; 5.6. Thalm. thact. Sanh. c. hel. Rabb. ben. maim. in ſent. in ſo much that as the Thalmud cōfeſſeth the Rabbines thēſelues 30. yeares togither receiued Baronosbā for the Meſsias, & ſo continued, vntill they perceiued he coulde not deliuer thē frō the Romans, & ſo put him to death wherſore Herod intēding to make a claime for himſelfe, cauſed his petidegree to be forged frō the ancient Kings of Iuda, as Ioſephus witneſſeth,Ioſeph lib 14. antiq cap. 2 Matth. c. 22. Mar. 3.12. Thalm. tract. Auodaraza. Rabb. Moyſ. ben. Maim. ep ad iud. Afric. & caled hīſelf the Meſias Whereupon thoſe which flateted him in theſe follies are called Herodiās in the Euā geliſts. What the cōſciences of the later & preſent Iews eſteme of this mater may be gathered of that I haue ſpoken of the Thalmundiſts opiniō herein, & in that work they furder acknowledge, that it ſeemed to thē in thoſe daies that diuers hundred yeares had paſſed ſince by the ſcriptures the Meſsias ſhold apeare. And Rabbi Moiſes ſon of Maimon, whō the Iews hold in exceding great reuerēce, caling him the D. of Iuſtice, which liued about the yeare of Chriſt, 1140. ſuppoſeth that the Meſsias ſhoulde haue beene borne aboue 1000. yeares before that time.Rab. Ioſ. ben. leui in Thal. tract. Sanh. c. hel. And Rabbi Ioſue affirmeth, that the Meſsias was to bee borne, before the deſtruction of the ſecond Temple. So that by all computations of Chriſtians, Iewes, Pagans, and Mahumetanes, the time of the comming of the Meſsias was when Chriſt Ieſus was borne, and now beeing paſt 1600. yeares, cannot poſsibly be verified of any other. Therefore he and his Religion are onlie to be receaued. Which alſo the Prophet Daniell had moſt exactlie by propheticall calculation ſet down diuers hundreds of yeares before. Againſt whoſe ſentence no tergiuerſation of any incredulous perſon can be made.The propheſie of Daniels weekes muſte needes be fore told of Chriſt Firſt, the ſignes which the Angell giueth to Daniell are moſte famous, the edict of the Perſian Emperour for the building of Hieruſalem, and deliuery of the Iſraelites frō captiuity wherin they had liued 70. yeares, & the time of building the city and the Iewes returne thither after ſo many years. Therfore the notes are manifeſt, the Perſian Emperour then beeing the greateſt Monarch of the worlde, and the building of that Citie deſtroyed, ſo notorious, the words are as manifeſt, which be theſe,Dan. cap. 9. Knowe and marke from the going forth of the worde (or edict) that Hieruſalem ſhall bee builded againe vnto Chriſt (or Meſsias) the Captaine there ſhall bee ſeauen weekes, and threeſcore and two weekes: and the ſtreete and walles ſhall bee builded againe in a litle time. And after threeſcore and two weekes the Meſsias (or Chriſt) ſhall be ſlaine, and it ſhall not bee his people, that will denie him. This propheſie all agree to be a prediction and token of the time of comming of the Meſsias and the wordes are manifeſte. Then thus I demonſtrate againſt Iewes and all misbeleeuers, that it cannot bee verified of any, but Chriſt Ieſus. Firſt, the holie Scriptures make mention but of two kindes of Hebdomades or weekes, Firſt for a weeke of daies or ſeauen daies,Leuit. cap. 23. as the Greeke worde doeth ſignifie as in the numbring of weekes from Eaſter to Pentecoſt was appointed in the lawe. This kinde of weeke cannot poſſibly bee vnderſtoode of the Prophette, the whole ſumme of his Hebdomades or weekes by that reckoning being ended in one yeare & half and one weeke of daies, in which time no man challenged to bee the Meſsias, and no man, Chriſtian, Iewe, Pagan, or Mahumetane, receaueth anye for the Meſsias that came then, or diuers hundred yeares after. Secondly in holye Scriptures an Hebdomade or weeke is taken for a weeke of yeares,Leuit. cap. 25. or ſeuen yeares. So in Leuiticus the obſeruation of the yeare of Iubily is cōmanded & ſet down in theſe words. Thou ſhalt number ſeauē Hebdomades, or weekes of yeares, which make 49. yeares & the fifteth yeare imediatly folowing, is apointed for the yeare of Iubily. Then of neceſſitye the propheſy muſt be performed in this meaning, which is manifeſtly true in Ieſus Chriſte. For it is euident that Daniel was a captaine in Babilon in the time of Ioakim, and that the weekes of Daniell thus expounded doe expire and end in Chriſt, being the number of 483. yeares. And Daniell the Prophette himſelfe to giue a plaine diſtinction,Dan. cap 10. verſ. 2.3. that there were ment weekes of yeares, as I haue expounded it, in the next chapter immediatly folowing, within two verſes of the former propheſy, twice togither ſpeaking of weekes in an other ſence, calleth them weekes of daies. Which had beene ſuperfluous, twyce to bee added in one place, excepte hee would giue vs to vnderſtand, that in the former hee ment extraordinarye weekes of yeres. For otherwiſe this word (weeke) without any addition doth vſually ſignify ſeauen dayes, and no other tyme.4 Eſdr. 7. And this is the expoſition which is giuen in the fourth booke of Eſdras where it is ſaid, that the Meſsias ſhall be reuealed and borne after 400. yeares, to which if we adde 33. yeares of the life of Chriſt, and 50. yeares that Eſdras was after Daniell, Ioſedh. li. 6. & 7. antique. Genebr. cron. they make the ſame nūber of 483. years which being begun to be numbred from the firſt edicte of building Hieruſalem againe (as the circumſtances) beſt agree which was in the firſt yeare of Cirus, when (as the 1. chap. of Eſdras doth witnes) he did not only publiſh an edict in writing,1. Eſdr. 1. ver. 2.3, 4. Genebr. Cron but made proclamation through all his kingdoms, for building of Ieruſalem, & the tēple therof, without any differēce at al they agre both with the birth & death of Chriſt as I haue accoūted. And howſoeuer we reckon, and begin the accompt from any of the edicts of Cirus or Darius to build Hieruſalem,1. Eſdr. 1.2.3.4.5.6.7.8. either in the firſt yeare of Cirus when he firſt determined the Iewes reduction,2. Eſdr. 2.3.4. or the ſeconde yeare of Darius when he cōfirmed the ſame and put it in execution, or from the 20. yeare of Darius when he made a newe edict in fauoure of Nehemias, and ſent him into Iury (al which are manifeſt in the bookes of Eſdras) they will ende in the raigne of Herode vnder whome Chriſt was borne, or of Tiberius vnder whom he was put to death. And cannot poſsiblie be expounded of any other perſon, or by any other computation. For firſt if we ſhould imagine any other kind of Hebdomade or weke, thē I haue alledged, either of weekes monethes, or otherwiſe, it both taketh away al certaintie from this holy Propheſy, of the Meſsias, which being ſet downe in ſcripture, muſt by al rules be expounded by ſuch cōputatiōs, as we find in Scriptures, otherwiſe if any man at pleſure might Imagin other ſtrange accomptes, neuer harde of before, all things wold be vncertayne And yet if we ſhould alow that wanton liberty to any brainſick mā, this propheſye could neuer be applied or verified of any other which wil be euidēt if any idle perſon wil frame to himſelfe a weke of weks, or a weke of months, which were twelue times ſooner expired, & hundreds of yeares before Chriſt was borne,Med. prol. de. ſide. whē none claimed to be the Meſsias. Therfore where ſome Iews are ſo rediculous to make conceits of years of decads, or centures of yeares, that is euery weke to conſiſt of 70. wekes or 700. wekes, as ſome are not aſhamed to doe, they make them ſelues a mockery to al the world. For firſt the Scripture ſpeaketh of ſuch weeks. Secondly it ouerthroweth al certainty in this caſe of ſo greate importance.Thal. tract. Sanh. cap. hel Thirdly it is one impoſſibility in their owne religion, for in their Thalmud which whoſoeuer with them denieth (as they ſay denieth god him ſelf) It is recorded not onlye that the Meſsias ſhould rule 2000. years, but that the world was onelye to continue for 6000. years, 2000. before the lawe of Moyſes, 2000. vnder the ſame law, & 2000. after that vnder the Meſsias. By which account, not onlye Chriſt is the true Meſsias, cōming about that time, but theſe weeks of the Iews by their decads and centures cannot be compleated in thowſands of yeares after (by their Thalmud) the world is ended, ſuch be the fooleries of this people. Therefore by all reckonings & accounts only Ieſus chriſt is the Meſsias, & Redeemer of the worlde, & all other Religions falſe & erronious.

THE 4. ARGVM. Howe all particuler articles of chriſtian Catholicke Religion, for which Iewes, Mahumetanes, & Pagans deny it, are demonſtrated to be true by their own groundes and profeſsions.

BVT becauſe no Infidell ſhall denie any one point of Catholicke Religion, but by their owne groundes confeſſe euery article thereof to bee moſt true and holy. Therfore as I haue prooued before by the higheſt authority of their own profeſsions, that in general, Chriſtian catholicke religion is only true: ſo in this preſent reaſon I will d • monſtrat out of the chiefeſt groundes of thoſe misbeleeuers, al particuler articles of Catholicke Chriſtianity, namely the miſtery of the B. Trinity, the incarnation and death of Chriſt the Meſsias, for the redemption of the worlde, the continuall and daylie ſacrifice of the Maſſe, Chriſtes reall preſence therein, tranſubſtantiation & changing of the former elements of bread & wine, into his moſt holy body and bloud, and the reſt, for which theſe Infidelles denie our faith, and which many heretickes in theſe and more auncient times haue diſallowed. The ſacred miſteries of the incarnation and death of Ieſus our Sauior, his diuine and humane nature, & the diſtinction of perſons in diuinity are prooued already by the true Prophets of god, which the Iewes receaue, by the confeſſion of the Sybils, ſo reuerēced of the Gentiles and (excepting the death of Chriſt, which Mahumet for honor vnto him denieth) by the lawe-maker of the Mahumetanes, as is conuinced in the 1. Argumēt, and therfore neede leſſe probation in this Chapter. But to make euident to al people that theſe moſt ſacred doctrines are not the only collectiōs of Chriſtians out of thoſe vndouted & aproued ſcriptures in the lawe of Moyſes, but the ſame expoſition which the holy Rabbins that liued before Chriſt & which the Iewes receaue with honour, and which the Sybils and moſt auncient Philoſophers among the Gentiles for many thinges approoue, I will onlie vſe their owne wordes for witneſſe in this cauſe.

The miſtery of the holye Trinity prooued by the rules of all Infidels.And to begin with that moſt vnſcrutable ſecret of the nature of God, and trinity of perſons in him which we defend againſt all thoſe blaſphemous Infidelles, which with one conſent in impiety, make him an vnperfect, mutable, changeable, corporeous, & defectiue thing to which no honor or Religion can be belonging, it is manifeſt that the holy Prophets,Iſ. cap. 34.52.48.6. Hier. 23. Zachar. 2. Mich. 5. Baruch. 3. Pſal. 138.32. Deuteron. 6. Iſayas, Hieremias, Zacharias, Baruch, Micheas, Dauid, and others, doe aſsigne a diſtinction and trinity of perſons, giuing al attributes and properties belonging vnto God to euery one, to be omnipotēt, God by eſſence infinite, illimited, without beginning or end, cauſe of all thinges, equall one with an o •• er, and the like, in which manner as Chriſtian Catholickes expounde thoſe ſacred writinges and beleeue of that vnſpeakable miſtery at this day.Rabb. Ibb. in cap. 6. So they were euer interpreted of the auncient and learned Rabbines before Chriſt. Rabbi Ibba, Rabbi Abb,

Deut. Rabb. Abb. in thren. Rabb. hacch. in cap. 9

Iſ. Paraph. col in 45 Iſ.

Thar. in Pſ. 2 Rabb. Sim. in Zohar. Deut. 6.

Rabbi Haccadas, Rabbi Ionathas, Abinuziel, and others, which euer agreed with our catholicke doctrine. Rabbi Ibba (as Rabbi Simeon writeth) vpon theſe wordes of Deuteronomy, God our Lorde is one God, vſeth this ſpeech. By the firſt worde God or his firſt tetragramaton name in this ſentence (our Lorde) is ſignified God the ſonne, that is fountaine of all ſciences, and by the ſecond tetragramaton name of God, is ſignified God the holy Ghoſt, proceeding of them both, to all which there is added the worde (one) to ſignifie that theſe 3. are indiuiſible. And Rabbi Simeon himſelfe vpon theſe words of Eſay, (holy, holy, holy, Lorde God of Sabaoth) writeth thus. Eſay by repeating three times holy, doth as much as if he had ſaide, holy Father, holy Sonne, and holy Spirit, which three holies doe make but one onlie Lorde of Sabaoth. Thar. in Pſ The wordes Rabbi Abinuziell Author of the Caldey Paraphraſe known in the world before Chriſt, and highly honoured among the Iewes, vpon this propheſy of Dauid in his ſecond Pſalme where God the Father ſpeaketh thus to Chriſt (thou art my Sonne, to day I haue begotten thee) are theſe. Thes Etohim (the diuine perſons expreſſed in the plurall number) the Father and the ſonne are three in one third perſon the holy Ghoſt and theſe three are one, I ſaie one ſubſtance, one eſſence, & one God. And as the ſame Rabbine in that place is further witneſſe, when he was writing this ſentence, a voice ſpake vnto him from heauen, ſaying, Who is this that dareth reueale my ſecrets to the Gentiles? to which Rabbi Ionathas anſwered, O Lorde, it is I which for the reuerence and glory of thy name haue preſumed to doe it. Orig. Hilar. For in all religions there were ſome thinges concealed for ſecrets, and thereby called miſteries, of which the auncient Rabbines acknowledge this miſtery of miſteries to bee chiefeſt,Petr. gallat. l. 2. arcan. Rab. Sim. &c. and that it ſhoulde bee plainly reuealed at the comming of the Meſsias, as nowe it is, and not before, as Rabbi Simeon is witnes, not being lawfull for the Iewiſh people before chriſt, to pronounce that tetragramaton name of god for the Maieſty and greatneſſe of him that was ineffable, as that name only cō pounded of quieſcent & inſonant letters (as Hebritians call them) do witnes. And yet this ſecret was not ſo concealed of the auncient Rabbines, but from them it was come to the Gentiles themſelues, not only the propheticall Sibilles,

Sibbill. apud. Lactant. li. 4. diui. inſtit. cap. 6.

Mercur. Triſ. Dial. pim. &c. Plato. epim. & lib. 6.

Rap. viu. li. 10 ciuit. cap. 10. Plotin. lib. de trib, princip. hipoſ.

who tolde moſt plainly of this diſtinction of perſons in God, but to others, eſpecially the Egiptians, and ſuch as liued in the confined and bordering countries to the Iſraelites. For breuity I will onlie produce the wordes of the Oracle of Serapis to Thulis King of the Egiptians, and Plotinus an heathen Philoſopher. The ſentence of the firſt is this. In the beginning God is, then his worde, and to theſe the ſpirit is added, theſe are equall and tending into one. The wordes of the ſecond in his booke of the three principall Hypoſtaſies, or perſons, (for ſo Chriſtianlike it is intituled) are theſe. Before the worde, not by priority of nature, or time, but onely by priority of origination, is the fountaine, and beginning of all diuinitye of this father the worde is begotten; further, euery thinge which begetteth, loueth and deſireth that which is begotten: but that moſte chieflie, when the begetter and the begotten are alone. Againſte Mahumet I haue prooued a diſtinction of perſons in God before out of his owne Alcaron and Sentence.

This beeing the greateſt and chiefeſt Miſtery I haue ſtayed longer therin, and wil paſſe ouer the reſt with more breuity. The ſame Mahumet affirmeth, that as Ieſus was the Worde of God,The Incarnation and death of Chriſte the Meſias proued by the Groundes of infidels. ſo hee was the moſt holy man, that Prophet & Meſſias which was promiſed in the lawe of Moiſes, and was ſent to ſupply the defect therof. The Sibills, as I haue prooued before, haue ſet downe,Alcar. azoar. 67.10.12.1.5. Argum. 1. ſup. the whole lyfe of Chriſt, and all the actions of his humanitye, and tell how hee ſhould die for the world, and riſe againe. Other Propheſies among the Gentiles which I haue aleaged before, affirme that Filius Dei naſceturex Virgine Maria et pro ſalute huminum patietur. That the Sonne of God ſhould be borne of a Virgine called Mary and ſhould ſuffer for Mankinde. The doctrine of the Rabbins before Chriſte ſo authentitall among the Iewes is moſt comfortable, to this ſentence.Rabb. Haccad li. • al. raz. • abb. Ionat. l. • oliect M •• dr. teh, in Pſal. 2. Rabbi Haccados called for his learning and ſanctitie our holy maſter, affirmeth in his booke intituled a reueler of ſecrets, where hee expoundeth that the Propheticall place of Eſaye touching the Meſsias (Emanuell, God, ſtrong, Rabb. hacc. in 41. gen. li. gal raz. Prince of peace) ſpeaketh thus. Becauſe the Meſsias ſhall bee God and man, his name is called Emanuell, God with vs, ſurely in our bodye and in our fleaſhe, as Iob doth witneſſe; in my fleſhe I ſhall ſee God. For hee did deuiſe a māruailons counſayle of deliuering ſoules from the deuill, which were damned for the ſinne of Adam, neyther coulde by any meanes bee ſaued, except the king Meſsias ſhould vndergoe moſt bitter death, and many tormentes, and for that cauſe he is called a man. And becauſe he hath all ſtrength, hee is called God ſtrong. And becauſe hee is eternall, hee is named the eternall father. Alſo becauſe in his dayes peace ſhall bee multiplyed, he is called the prince of peace. And becauſe hee ſhall make haſte to take awaye the ſpoiles of ſoules, hee is called a ſwifte ſpoyler, and taker of prayes. And becauſe he ſhall ſaue them and bring them to Paradiſe, he is called Ieſus, that is a ſauiour. Hitherto be the woordes of that moſt holy and learned Rabbine.

Rabbi Ionathan, Rabb. Ionath. 53. Iſ. who dyed before Chriſt was borne, applieth the longe narration of Eſay the prophet in his 53. chapter, to the murther of the Meſsias by the Iewes,Rabb. Sim. Ben. Iohn. li. de ſpe. and ſoone after him Rabbi Simion, breaketh out into theſe wordes. Woe be to the men of Iſraell, for that they ſhall kill the Meſsias. God ſhal ſend his ſonne in mans fleſhe to waſhe them, and they ſhall murther him. Rabb. Hadarſ. in 9. Dan. Rabbi Hadarſone vpon the propheſy of Daniell cōcerning the time of the comming and preaching of Chriſte, vſeth this ſpeech. Three years and a halfe ſhall the preſence of God in fleſhe cry and preach vpon the mount Oliuer, and then ſhall hee be ſlayne. Miſdr. teh. Which the Iewes ordinarye commentarye vppon the Pſalmes interpreteth of Chriſtes preaching, three yeares and halfe before his paſſion. And the Thalmundiſts themſelues haue ſet downe,Thalm. tract. Sanhed. c. hel▪ that the Meſsias ſhall bee put to deathe.The ſ • crifyce of maſſe, the ryall preſence of chriſtes bodye and bloud there, & other miſteries proued by the ſame authority Concerning our moſte holye Sacrifyce of the bodie and bloud of Chriſte, as it is euidente before by the teſtimonye of the true prophets of GOD. The Sibbylles and Mahumet him ſelfe, that in reſpecte of the lawe of Chriſte, all their Religions and ſacryfiſes were vnperfect, and foretolde to ceaſe in him and his oblation. So that the Sacrifyce whiche ſhould be offered in his lawe, was to be his bleſſed bodye and bloud vnder the formes of bread and wine, (as Catholike Chriſtians beleeue) is moſte plainely tolde out of thoſe holie Scriptures, by the auncient and approoued Rabbines before CHRIST.Rabb. Iud. in 25. Exod. The wordes of Rabbi Iudas ſpeakinge of the Sacrifice of the lawe of the Meſsias, are theſe. The bread which is offered vppon the Altar, is chaunged from the nature of breade, and made the bodye and ſubſtance of the Meſsias. But this bodye is inuiſible with our eyes, and free from all violence, and not to bee touched. Rabbi Symeon in his booke of ſearching ſecrettes, hath the ſame diſcourſe,Rabb Sim. l. inueſt. ſecret. ſpeaking euidentlie of tranſſubſtantiating breade and wine, into that moſte ſacred bodye and bloude, and affirmeth it to bee the Sacryfice, which ſhall bee vſed in the Kingdome and Religion of the Meſsias. Rabb. Cahan. in 45. Gen. Rabbi Cahana vpon thoſe wordes of Geneſis, (hee ſhall waſhe his ſtole in wine, and his cloake in the bloude of the grape) vttereth this ſpeech. The Sacryfice which daylie ſhall be offered of wine, ſhall not onlye bee chaunged into the ſubſtance of the bloude of the MESSIAS, but into the ſubstaunce of his bodye, breade ſhall bee chaunged, although externally there only appeare the collour of white. Rabb. Hadraſ. in Pſal. 136. Rabbi Hadarſan ſayth, that the bread which the Meſsias will giue, is his bodye, Rabb. Barach. ſuper. ecl. and there ſhall bee a conuerſion of bread into his bodye. Rabbi Barachias teacheth, that at the comming of the Meſsias, foode ſhall come from heauē, like a litle cake. Like be the ſentences of Rabbi Ionathas, Rabb. Ionath. li. col. in pſ. 72. Rabb. Selom. in pſal. 72. and Rabbi Selomo, teaching that a round cake of wheate as broade as the palme of an hand, ſhall bee changed into the body of the Meſsias, and vſed for the ſacrifice of his lawe, and bee liſted ouer the heades of his Prieſtes. All theſe Rabbins liued before Chriſt, & yet theſe be their expoſitions of the holye Scriptures concerning that moſt holy Sacrifice, which Chriſtiā Catholikes vſe, and ſuch other miſteries as depend from thence.Sbill. apud Lactan. li. 7. diu. inſt. Alcor. azoar. 67.19.12. The Sibbills and Mahumet confeſſe that Chriſte ſhoulde and did abrogate the lawe of Moyſes. His Goſpell was the perfection of that lawe, that thoſe ſacrifices ſhould ceaſe in him, yee he ſhall deſtroye Antechriſt, Paganniſme, Iudayſme, and Mahumetiſme, & come in glory in the end of the worlde and be Iudge therof, and only his religion to endure. Thus I could exemplifye in other queſtions of chriſtian doctryne, but becauſe theſe are the greateſt, and thoſe which Infidels moſt diſlyke in our religion, I haue geuen inſtance in 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,Epiſt. Apol. Trac. 1. 1. Par. Part. 2. Argu. 82.83 & arg. 108. &c. 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.Mahumet. in Alcaron. cap. 12. 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,Ioſeph. li. bell. Egeſipp. lib. excid. Hieroſ. Euſeb. &c. 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.

Ioſeph. bell. l. 2. ca. 19.20 21. c. 17. & li. antiq. 20. ca. 34. l. 18. c. 12. lib. 19. cap. 7. lib. 18. cap. 9. Philo in flacco &c

Clem. Conſt. l. 8. cap 1. Niceph. lib. 2. cap. 10.

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, Ioſeph. antiq. lib. 18. cap. 9. Philo. ſupr. 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,

Ado. Chron. Oroſ. lib. 7. Ioſeph. lib. 18. antiquit. c. 12. act. 12.

Ioſ. ſup. lib. 19. cap. 7. & lib. 20. cap. 34.

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,Ioſeph. Bel. l. 2. cap. 19.20.21. 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,Epiph. haereſ. 29. et haer. 30 Ioſeph lib. 2. bell. cap. 17. 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,Ioſeph. ſupr. 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,Ioſeph. ſup. li. 6. cap. 1. 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,Cap 12.8.9.7. 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,Euan. luc. &c. 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 did eate dunge, thonges, girdles of leather, ſhooes, haie, and other thinges not to be named, and the nobility themſelues abſtayned not from killing and eating their owne children. And at the time their city was taken, although Titus had giuen expreſſe commandement by publike edicte, that the Temple ſhoulde bee preſerued, and nothing therein ſpoyled, yet it was ſet on fire in ſuch outragious manner, that by no poſsibility, Titus labouring what hee coulde, it coulde be quenched, but was conſumed vpon the very ſame day, the tenth of Auguſt that it was burned before of the King of Babylon.Ioſeph. lib. 7. bell. lud. c. 11. And ſixe thouſand Iewes that were fled thither by the counſaile of a falſe Prophet, were vtterly conſumed.Ioſeph. ſupr. c. 17. c. 20. For as the ſame Ioſephus witneſſeth, there were manye ſeducers then among them, that promiſed helpe from God vtterly forbidding them to yeelde. Eleauen hundred thouſandes deade in thoſe fewe weekes of the ſiedge, 97. thouſand taken priſoners, ſome condemned for ſlaues and ſent into Egypt. Thoſe that were ſtrong kept in all countries to fight with wilde beaſtes in theaters and publique ſpectacles. All woemen and men vnder 17. yeares of age, ſolde for ſlaues at a moſt vile price, the nūber of thoſe which were ſolde being ſo great. And after,Oroſ. l. 7. c. 13. in the time of Adrian the Emperour, the finall deſolation and exilement of that people forth of that countrey was contriued: Iulius Seuerus his Captaine by his commandement deſtroying Townes, and Villages leauing not one ſtone vpon an other, in all that vaſte building of Hieruſalem, that the propheſie of Chriſt might bee fulfilled. And in one daie put to death 500. and foureſcore thouſande not one Iewe remayning in all Iury, and an imperiall edict promulged againſt them, that they ſhould neuer returne thither any more, and that they ſhould not remember Hieruſalem, that they might not looke towardes the place. What other illuſions and offlictions haue they had, and ſtill endure in minde, not onlie concerning horrible and filthy errours againſt God and nature, of which I wil mention in the Argument of the errrors of our enemies,Argum. 6. inf. but vvhat illuſions of Diuels and wicked ſpirits haue they ſuffered eſpecially,

Gran. de ſimb. Euſeb. hiſtor. eccleſ.

Caeſ. Baron. tom. 1. et. 3. Annal.

about a Meſsias (for refuſinge CHRIST) perſwadinge them ſometimes that hee is in the Caſpian Hilles, ſometimes at Rome in Italy, where in our memory they were ſo illuded, that they fullie beleeued an Harlot of their linage fornicatiouſlie begotten vvith childe (as was prooued) was to bring their MESSIAS forth, vntill to the common laughter of all, ſhee brought forth a wench. Sometimes at Vliſsipone in Portugall, ſometimes in the wilderneſſe, ſometimes in the Sea, ſometimes and all times no where.

Chriſoſt. hom. 2 contr. Iud. Ruffin. lib. 1. hiſtor.

Philipp. Bergom. hiſt. in Iulian.

Howe ſottiſhly were they ſeduced by the Diuell, and worthely, and miraculouſlie punniſhed of GOD, in the time of Iulian the Apoſtata, as Saint Chriſoſtome, Ruffinus, and others are witneſſes, when they went aboute to builde their Hieruſalem and Temple againe. When they had digged theyr trenches, and beganne to laye and forme their foundation, ſodainely ſuch an earth-quake chaunced, that it did not only throwe dovvne the ſtones and buildinges which they had begunne, but other places where the Iewes reſorted, and as many as were in them were ſlayne. And in the morning following, thoſe that had eſcaped aſſemblinge togither to drawe awaye the dead bodies, a terrible fire ſodainely iſſued out, running vp and downe, burning and conſuming as many of them as it mette, & after the ſame order often times iſſuing forth conſumed that incredulous people. Whereby thoſe which were left aliue were conuerted to Chriſt. And that it might bee euident, this punniſhment to haue bin inflicted for him, the next night after, the ſigne of the Croſſe appeared in all theit garments, and remayned ſo firme and manifeſt, that with no arte or cunning it coulde either be hidden or taken away.Faſcic. Temp. 4 • 0. Berg. hiſt. And in the yeare of Chriſt 450. a Cretenſian Iewe or rather a Diuell feigned himſelfe to bee Moyſes and ſent from heauen, to bringe all the Iewiſhe inhabitants of that country which were many thouſands into Iury, through the Sea, as Moyſes had donne out of Egipt, whereupon they all preſently followed him, leauing all thinges, and comming to a greate rocke hanging ouer the Sea, bad them throwe themſelues into the waters, and they ſhoulde ſwimme thither like fiſhes, which they which went before, deſperatly attempted, and were pittifully drowned in the ſight of thoſe which followed, and their Moyſes vaniſhed awaie appearing no more. And in this manner in all times and places euer ſince the death of Chriſt, they haue beene deluded and afflicted. Therefore no man can ſay that they are the true worſhippers of God, excepte the ſame blaſphemor will affirme that God is vnmercifull, mutable, vniuſte, and irreligious to punniſh ſinne (vltra condignum) more then it deſerueth, or to inflict punniſhment and vengeance where none is due.

THE 6. ARGVM. Manifeſting the Errors of all other Religions, euen againſt the light of nature, ſuch as by poſsibility true worſhip cannot admit.

AND although I doe not contende to prooue this to be a demonſtration in naturall reaſon, yet I doe affirme for euident euen in the light of nature, that all worſhips and Religions in the worlde, which doe not acknowledge the Incarnation of God, and veritie of Chriſtian Religion, either Pagans, Iewes, or Mahumetanes, are ignorant of the diuine nature, eſſence, and attributes of the diuine maieſtie, and fallen into moſt impious and irreligious errors concerning him, ſo that by no poſsibility they can worſhip him as they ſhould, and are further drowned in other errours which neyther any ſupernaturall lyght and reuelation of GOD, or light of reaſon can allowe, ſo that where the Incarnation of GOD is not admitted, all other benefyttes whether naturall, as to the Pagans and all people, or ſupernaturall graces and ſo many extraordinarye fauours to the Iewes, before the comming of CHRIST, are forgotten and not of force to procure gratitude in men, and all other effectes of GOD not able to cauſe them to knowe and honour him as they ſhould. And this ſhal be an other argument againſt all Infidelles, euidentlye demonſtrating them to haue no religion, for ſuper-naturall illuminations cannot bee contrary to the lyghte of Nature,Errors of the Pagans. neyther GOD Author of them both, contrary to himſelfe. And to begynne with the miſerable eſtate of the Pagan gentiles, whoe canne endure to heare for one onlye eternall immorrall▪ immaculate, omnipotent and ſpitituall GOD, Creatour of all thinges, ſo many inceſteous violent, lecherous, and moſte wicked men and woemen to bee ſo worſhipped, ſuch as vvere the children of men, as Sybilla Eritherea doth ſcorne them, in theſe, and baſer wordes.

Lactant. firm. lib. 1. diu inſt. cap. 8.

Cap. 9. ſupr. Lucil. Lucian. Tarquit. de vir. iluſtr. Philipp. Bergom. in hiſt. &c.

A GOD cannot bee made and formed of a man and a woman. So Hercules the Baſtarde of Alcmena, that poluted all places with lecherye, inceſt, rapine, and oppreſsion, vvas honoured for an immortall and eternall GOD. So Eſculapius the Baſtarde of Apollo. So Iuppiter, Saturne, Mars, Apollo, and the reſt. What miſerable and moſte vvicked oblations were vſed in that Religion?Lactant. ſupr. c. 10. c. 11. c. 12. & 21. What innocent men murthered, and offered in Sacrifice to Iuppiter amonge the Cypryans? The Thaures did offer to Diana, the ſtraungers that came vnto them. So did the Frenchemen to Eſus and Theutantes; and Italyans to Iuppiter, the Romanes and Italyans,Varro l. diu. in Saturn. Ouid. l. de faſt. both men and infantes to Saturne. So did the Carthaginians: as when they were ouercome of Agathocles Kinge of Sicylie, thinking their GOD Saturne to be angrie with them, they offered vnto him for a Sacrifyce to appeaſe his anger,Poſtenn. feſt. lib. hiſt r. 200. children of noble men. Others cut off their ſhame and ſecrets, and offered them in Sacryfyce.Lactant. firm. ſupr. cap. 21. Among the Rhodyans, Hercules was honoured with a Sacrifyce of 2. oxen, and curſing and bannyng, and it was accounted a greate iniquitye for one worde of pietye or modeſtye to bee ſpoken. And this was in memorye of the curſing and banning that a ploughman of that country vſed againſt Hercules, taking two oxen from him by violence, and ſo of others. But to paſſe ouer thoſe Idolaters and come to the Iewes,

Errors of the Iews. cōtrarie to the lawe of nature and repugnant to Religion.

Thalmud. ordin. 1. tract. 9. v. 49. ord. 4. tract. 4. diſt. 5. chart. 17. ord. 4. diſt. 2. ord. 4. tract. 4. diſt. 6. ord. 3. tract. 6.

which before Chriſt were the choſen people of GOD, and had the true Religion, their errors contayned in their owne Thalmud and higheſte Iudgement they haue, ſhall bringe witneſſe againſt them. And to omytte their blaſphemous errors againſt Chriſt becauſe they profeſſe them ſelues enemyes to Chriſtians, and ſpeake of thoſe whiche thy maintayne againſt the moſte ſacred diuyne Maieſtye, whome they ackowledge for theyr GOD and maker of all thinges, that gaue their lawe to Moyſes. Thus they wright and generally beleeue of him,Thalm. ſupr. ord. e tract. 4. diſt. 3. that before he made the worlde, leaſte hee ſhould fall to Idleneſſe, he exerciſed hym ſelfe in framing diuerſe worldes, which when hee had made, he preſently deſtroyed and renewed them againe, vntill at length hee had learned to make this vvorlde which nowe wee haue.Ord. 2. tract. 1 diſt. 14. That he ſpendeth the firſte three howers of the daye, Ord. 5. tract. 6. diſt. 5. in reading the Iewiſhe Lawe▪ and that Moyſes aſcendinge to heauen, founde him wrighting accents in the holye Scripture. That on the firſte daye of the newe Moone in the moneth of September, he iudgeth the whole worlde,Ord. 2. trac • . 8. diſt. 5. and the nexte tenne daies he applyeth himſelfe to wright the iuſt in the booke of life, and the wicked in the book of death. And many other like errors they holde,Ord. 2. diſt. 5. et ord. 1. diſt. 7. that God hath a place in heauen ſeperate from all company, in which at certaine times hee bewayleth with manye teares, and afflicteth himſelfe, that hee was angrie with the Iewes: ouerthrewe the Temple of Ieruſalem, and diſperſed this people into captiuity.Ordin. 1. tract. li. diſt. 1. ord. 2. tract. 8. diſt. 5. And that daily he prayed deuoutly, and putteth vppon his heade and armes, fillettes, or thonges of leather, called Thephalin, and putteth vppon his bodie a linnen coate, named Zezith, and ſo attyred falleth downe vpon his knees, and prayeth:Ord. 1. tract. 1 diſt. 9. that ſo often as hee remembreth the calamities which the Iewes ſuffer of the Gentiles, he weepeth, and letteth two teares fall into the Ocean Sea, and for verye griefe knocketh his breaſt with both his hands.

Ordin. 2. tract. 1. diſt. 14

Ord. 4. tract 8. Ord. 4. tract. 6 diſt. 1.

That for his recreation the three laſte howers of the daie hee vſed to plaie with a huge great fiſh called Leuiathan that the commaundement of the Sacrifice of the newe Moone was giuen to the Iewes, to purge the ſinne vvhich GOD committed when hee gaue that light vtno the Sunne, which he had vniuſtlie taken from the Moone,Ord. 4. tract. 3 diſt. 5. and that beeing angrie for a cauſe vnknovvne vvith his play-fellowe Leuiathan, he killed him, and powdered his fleſhe vvith ſalte, to giue to the ſoules of his Saintes.Ord. 1. tract. 1. That euery daye hee is angrie, and at that time the combes of Cockes waxe pale coloured, and they ſtande vppon one legge, and if anye man ſhall curſe an other at that moment, hee ſhall preſentlye fall dovvne deade. When certaine Rabbines diſputed againſte Rabbi Eliezar, Ord. 4. tract. 2. diſt. 7. GOD giuing ſentence from heauen for Rabbi Eliezar, the other Rabbynes beeing offended thereat, excommunicated God, whereat hee ſmiling ſaide, my children haue ouercome mee. That God diſputing with the Rabbynes vppon a certayne kinde of leproſie,Ord. 4. tract. 2 d. ſup. iudgemente betweene them vvas referred to a very learned Rabbyne. And that he hath beene deceaued by ſome Rabbynes, and the like blaſphemies.Ord. 2. tra •• . 5. diſt. 8. That the Angell Gabriell committed a grieuous ſinne, for which, GOD commaunded him to bee ſcourged vvith a fierie whippe. That Dauid did not ſinne,Ord. 2. tract. 1 diſt. 5. either in his adulterye, vvith Bethſabee, or murther of her husbande; and vvhoſoeuer affirmeth he ſinned, is an Heriticke. That a man may marry his daughter, or ſiſter;Ord. 5. tract. 1. diſt▪ 2. that Rabbine which hateth not his enemies to death, 〈1 page duplicate〉〈1 page duplicate〉 and ſeeketh not reuenge vpon him, is not worthy the name of a Rabbine.Ord. 4. tract. 4 diſt. 10. That they which contradict the words of their Scribes, are more grieuouſlie to be punniſhed, then they which gaineſay the law of Moyſes, and this man may be better abſolued, but the other muſt bee put to death.Ord. 4. chart. 17. If the greater parte ſhall condemne a man to death, he muſt die, but if all condemne him, he muſt be diſmiſſed.Ord. 4. tract. 2 & ſaepe alib. That ſoules doe paſſe from body to bodye, as Pythagoras helde, onlie with this limitation, that if the ſoule ſinneth in the firſt bodie, it goeth into a ſeconde, if it ſinneth in that, it flitteth into a third body, in which if it doth not ceaſe to ſin, it is throwne into Hell. And for example, the ſoule of Abell did goe into Seth, and from him to Moyſes. Ord. 3. tract. 2. cap. 3. That in the reſurrection, the ſoules of the vnlearned ſhall not be vnited to their bodies. Who ſoeuer ſhall eate thriſe a day vpon the Sabaoth,

Ord. 2. tract. 2. diſt. 6.

Ord. 4. tract. 10 diſt. 2.

ſhal haue euerlaſting life. If anie man ſhall paſſe vnder the bellie of a Camell, or betweene two Camelles, or beetween two woemen, he ſhal neuer learne anye thing out of the Thalmud, wherein there is no ende of ſuch blaſphemies,Ziſt. Senen. biblioth. Sanct tit. Thalmud. fooliſhe, and ridiculous things, hee that deſireth more may peruſe the places cited in the margine,

Ordin. 1. tract li. diſt. 4.

Ordin. 4. tract. 8. ord. 4. tract. 1 diſtict. 4. Chart. 38. ord. 4. tract. 8. diſt. 2. ordin. 4. tract. 4. diſt. 9. ordin. 4. tract 8.

Ordin. 2. tract. e. diſt 5. char. 11. et 15. ord. 2. tract. e. diſt 2. &c.

ſo that we may ſee the iuſt Iudgement of God executed vppon that people, that they which before the comming of Chriſt were the choſen of God, only ſeruing him in true religion, ſince they reiected & refuſed him, are fallen into ſo many impious errors, that except they were recorded by thēſelues, & conteined in the very rule of their religiō their Thalmud no man would beeleue it, and that euery man may knowe in what eſtimation the Thalmud wherin theſe and other errours are conteyned is with that people, their owne wordes placed in the preface of that booke as theſe, If any man ſhall denye the bookes of Thalmud to be moſt holye he denyeth God himſelfe. Laſtlye to come to theeuiſh and laciuious Mahumet and his Mahumitans, what other thing then ſuch as I haue recited of the Iewes and Pagans, can be expected of them,Errors of the Mahumetanes. Blond. l. 9. plat. Pomp. Eutrop. li. 8. Sab. if we eyther conſider the occaſion of his originall and beginning, or the wicked and licentious lyfe, eyther of Mahumet the ſcoller or his tutors and councellors.Pantal. Chrō. Bergom. hiſt. in Mahumet. P • lid. de inuē. li. 7. ca. 8. &c. Iohn an Heriticke of Antioch Sergius an Arrian and Apoſtata Monke, and a Iewiſhe Aſtronomer or Necromancer. Or the time when he came being borne in the yeaere of CHRIST 626, or the place and people where or whence he deſcended,Gen. ca. 21. comming of the Iſmaelites, and ſeede of Iſmaell accurſed in ſcripture,Alcoran. azo. 27.28.29.31.33.49.53. Mahumet. in Alcoran, azoar. 1. &c. Blond li. 9. Poly. inuen. li. 7 ca. 8. Bern. Lutzenburg in Catal. Heretic. in Mahū Graft. hiſt. & Stowe in Mahum. Mahumet. in Alcoran li. 2. Azoar. 28.47.48.18.19 Euſeb. li. 6. hiſ. cap. 28. by the mouth of GOD, where hee is depryued of all ſpirituall Inherytance, and hathe no ſuch benediction geuen vnto him, and from the rude theeuiſh and barbarous Arabyans, whoſe manners he exerciſed in all kinde of iniquitie. And touching his errours, with Sabellius he denieth the Trinitie, with Arrius hee affirmeth CHRIST to be a creature. With the Maniches that Chriſt was not Crucified and put to death, but an other lyke vnto him, thinking that vnworthy ſo great a prophet. With the Anthropomorphites Iewes and Pagans: that God hath a bodye, with the Elcheſyte that religion may be denyed in perſecution. With the Originiſts, that the deuills ſhall bee ſaued, that Lucifer and the reſt of the Angells were condemned becauſe they would not worſhip Adam, as though dutye were to be done to the inferiour, and leſſe excellent, when excellencie and diginitie is the only cauſe of adoration and reuerence. That men are to bee compelled to his religion by warre and force. That God and his Angells pray for Mahumet, when GOD ſupreame Lorde of all, can praye to none, prayer being a function, of an inferyour, he neuer diſtinguiſhed the ciuyll and eccleſiaſticall regiment but confounded them together in his temporall ſucceſſor,Cael. hiſtor. Saracen. li. 2. which his owne followers condemned for abſurdety and repealed. The original Inſtitution of that deceiuer apointing Alys an ignorant and wicked young fellowe for his ſucceſſor, was not only vnreaſonable, but fruſtrat and with out effect: for contrary to the ordinance of Mahumet, his father in lawe Eubocora depoſed Alys, & within three yeares Ebocora himſelfe was poyſoned. Homer his next Succeſſour was murthered by his ſeruante. Oſmenus which nexte ſucceeded killed himſelfe, his ſonne Mahumetes vvas violentlie put to death by Alys.

Bellefor. Coſ. vniuerſ. to. 2. l. 6. c. 6. col 18 37. cap. 12.13. col. 1887. &c. lib. 4. cap. 21. c. 13. Leuncl. in pā dect. turcic. cap. 237.

Iov hiſt. l. 33. Bellef. Coſm. ſupr. leuncl. ſupplem. Annal. turcic. pag. 138.

Alys was trayterouſlie ſlaine by Muauias, in whoſe dayes ſo many errors were growne in that ſecte, that two hundred Camelles vvere loaded vvith bookes which were condemned at Damaſcus. And notwithſtanding the capitall lawe againſt diſputing of the Alcoran they euer were and nowe are deuided into manifolde ſchiſmes into Melycs, Aſaphs, Alambels, Buaniſts, Babiloniſts, Cayriſts, Caioraniſts, Marochiſts, Muſtyſts, Almahadists, and others not to be recounted, and in ſuch odious manner, that they affirme it more meritorious to kill one of thoſe diuiſions then 70. Chriſtians. They haue no meanes to compoſe theſe controuerſies, determine queſtions, or to chuſe their Calyphes: but all doubtes are tried by the ſworde, and the ſtrongeſt part of armes is ſentenced to holde the trueſt opinion.Supr. Argu. 1. Neither did Mahumet euer ordayne, or that people practiſe their tryall. Howe doth he extoll Chriſt Ieſus to bee the Meſsias, wiſedome, ſpirit, and worde of God, greateſt of all Prophets, and inſtitutor of the moſt holy lawe and perfector of the lawe of Moyſes, Azoar. 2. Cuſan. in cribrat. Alcor. l. 1. c. 2. l. 2. ca. 14. l. 3. c. 1. azoar. 11. which had ſo long endured, and yet moſt impudently affirme, that preſently after the firſt preaching, it was corrupted euer by the Apoſtles to whome it was committed, and whoſe Goſpels himſelfe alloweth. Howe fooliſh is it for him to deny the death of Chriſt, witneſſed by ſo many thouſandes of preſent witneſſes of al ſorts, Chriſtiās, Iewes, and Gentiles, in ſo publike place and vniuerſal aſſemblies? how could the Iewes raiſe this ſlaunder when ſo manie Chriſtians, and Pagans were preſent, & is written in all the Euangeliſts which he approoued for holy writers? How could thoſe ſacred bookes be vniuerſally corrupted of the Ieweſh nation,

Bibliād. in op. part. 2. in confutat.

Alcor. pug. 13. Cuſpinian. de Relig. turcic. Septemcaſtr. de Relig. turc. cap. 13.

Richer. lib. 2.

when they were neuer wholy in their hands, yea ſeldome any one was in their cuſtody? yet theſe Paradoxes he prepoſeth to be beleued. How is it either probable or poſsible that Mahumet & an Apoſtata Monke ſo many hundred yeares after Chriſt, & Moyſes, ſhould better know the integrity of their lawes, then the Iewes & Chriſtians which were euer in poſſeſsiō of thoſe writings? how contrary is his lawe of poligamy (where a King hath 600. wiues) the feſtiuity of friday for the Sabaoth, the circumciſing children in the ſeauenth or eight yeare, and not day, from their natiuity, and other like to the lawe of Moyſes? howe diferent is his corporiety in God, beaſtly paradiſe, multiplicity of wiues, errors about Chriſtes diuinity, death, paſſion, Sacraments, and other principall things to the doctrine of Chriſt, which as hee teacheth was moſte pure, and ſhall continue for euer? where did euer Chriſt perſwade the people to worſhip his mother the bleſſed Virgine for God, or propheſie of this great prophet Mahumet, Azoar. 13. azoar. 74.71. as this ſhameleſſe ſeducer affirmeth? or how coulde Chriſt which he reuerenceth for the greateſt Prophet, and trueſt law-maker, be Author of ſuch Idolatry? And to be briefe, as he came in a time of manye Heretickes and deceauers, and to enchaunt his Readers with his beaſtlie delightes compoſed his Alcaron in rythmes,Cuſpinian de Relig. turc. and meeters, ſo to allure company vnto him by expreſſe decree, he approoueth all errours and infidelities, ſo that a plurality of Gods bee not admitted,Mah. in Alc. Azoar. 37. howſoeuer corporeous, infirme, and corruptible one God is beleeued, hee neuer reprehendeth, but confirmeth. Wherefore to omitte the reſt and onely exemplifie, in that which moſte concerneth man which is his eternall beatytude and happye end,Tract. 1. ſup. cap. 5. (which as I proued no Temporall or Corporall thinge can be,) hee aſſigneth ſuch a paradiſe, place, and ſtate of Bleſſedneſſe for a reaſonable and immortall ſoule, as is agreeable to the nature & appetite of hogs,

Auer. lib. 9. Metaph. Ariſt lib. 10. eth.

Auicenn.

& moſt brutiſh beaſts, in ſo much Auerroes himſelf ſometimes a Mahumetane, affirmed that Ariſtotle had deuiſed a better happineſſe for Man then Mahumet did; and Auicenna a fauourer of that Sect greatlie condemned Mahumet in that poynte, and yet theſe two were the wiſeſt that euer were in his daunger to be ſeduced. They enforce the eldeſt ſons of Chriſtians contrary to the lawe of nature to profeſſe Mahumetiſme, and be Ieneſaries to the Turkiſhe Prince, when no man canne bee compelled to ſupernaturall thinges, expept he hath firſt ſubmitted himſelfe. he inuadeth and vſurpeth without all title,Azoar. 12▪ the landes, teritories, and goodes of others, which without manifeſt iniurye and iniuſtice cannot be done. He neuer pretended for title to religion either ſupernatural propheſye of thinges to come, any one miraculous operation or argument of reaſon, but forbad his followers to profeſſe learning or diſpute of his lawe, leaſt they ſhould diſcloſe his iniquitie; and pretendeth his claime and intereſt nothing but the ſworde and violence, by which kinde of diſputation and reaſoning Iulius Caeſar, Alexander, Auguſtus, and other damned Idolatrous Emperours, ſhould haue had a farre greater title to religion then euer Mahumet could pretend, being greater conquerours then he or any of his profeſſion. And it is not only vnprobable but vnpoſſible that any accidentarye or temporall thing in the power of nature ſhould be an infallible ſigne and argument of ſupernaturall and moſt certaine miſteryes, ſuch as true religion muſt haue. So that we ſee Mahumetiſme to be nothing els but a fardell of errours, and hereſyes, iniuſtice and voluptuouſnes, bounde and collected together without any grounde or reaſon, ſo that had he not begun his Regiment in 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,Errors of the Brachmans. 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,

Petr. Maff. l. 1 hiſtor.

lib. 1. hiſtor. Indic. fol. 24.35. li. Cerem. Brachm. in Serm. Lucitan. &c.

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,Math. ca. 22. Marc. cap. 12. Rom cap. 13. &c. 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, Argum. 4. ſup. 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,Lactant. ſup. l. diu. inſtit. in Hercul. &c. Cicer. de nat. Deor. 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,Alcor. ſupr. Thalm. or. lin. 1. tract. 4. diſt. 3. ordin. 2. diſt 7. ord. 1. tract. 1 diſt. 1. & 4. ord. 4. tract. 8. diſt. 2. & tract 4. & 9. &c. 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 of men, is vnprouided, no ſinne left vnpuniſhed, no vertue omitted, but many added which philoſophers did not knowe, as loue to enemies, humillitie and others. Contempt of the worlde, and all impediments of felicitye. Wee exhort perfection, conteyning a full abnegation of all ſpirituall lettes as riches, pleaſure, honour, and the like, by profeſſing pouerty, chaſtitie, and obedience, whereby the great enemies of heauenly thinges the world fleſhe deuill are ſubdued. Doe we not purpoſe for the Intellectuall and immortall ſoule of man ſuch a ſpirituall beatitude, as a greater & more excellent cannot be deuiſed, the viſion and fruition of God him ſelfe, containyng all felicitie, and voyde of all vnhappines? How reuerētly do we eſteeme of the holye Patriarkes and Saintes, of the lawe of Moiſes, of the nature of Angels whome wee affirme to bee intellectuall Creatures, in vvhich and other thinges, howe barbarouſlie doe thoſe Infidelles erre?

THE 8. AND LAST ARGVMENT. Howe Catholicke Chriſtian Religion hath ouercome all enemies, in all kindes of Argument and Diſputation. And that it is the moſt certayne knowledge in the worlde, euen in naturall Iudgment, and all Arguments vſed againſt it, euidently falſe.

AND to giue a full and final contentment to al people in this caſe; whenſoeuer any matter ſeemeth doubtfull, or is called into controuerſie, by ſuch as pretende Title and intereſt, it muſt needs bee tryed and debated with reaſons, and arguments, either in wrighitng, or publikely & by ſpeech, by probations natural or aboue nature, as the cauſe and Queſtion requireth, the firſt manner of triall hath giuen euident verdict for Chriſtians, and manifeſtlie condemned all others of manifoulde profane, and irreligious errours, vnpoſſible to be in true Religion. Now I will ſhew how by the ſecond kinde of tryall in conference and places of diſpute, only Chriſtian Catholique religion hath preuailled againſt all others,Catholique criſtian Religion, conquering Mahumetans. & vtterly condemned and conuinced thē for Infidels & miſbeleeuers, both by naturall & ſupernaturall arguments.

And to paſſe ouer Mahumetans, becauſe as is manifeſt already they acknowledge the religion of Chriſt to be true,Argum 1. ſup. that wee ſhalbe ſaued thereby, and it only endure and perſeuer, and forbidding the profeſſors of their lawe to diſput with chriſtians haue geuen vs the victory in this diſputation,Chriſtians victory ouer all enemies. which alſo hath bin proued againſt them by many ſupernatural miracles and moſt certaine arguments. Let vs come to other Infidels againſt whome Chriſt himſelfe moſt firmly founded and builded his doctrine, both againſt Iewes and Gentils by vnanſwerable arguments, & euidences of truth, by ſo many humane reaſons, ſo many fufillinges of the prophets predictions, ſo many miracles, ſo manifeſt, ſo publique, ſo ſupernaturall. By ſo many blinde, deafe, dombe, leapers, endued with ſight, hearing, ſpeaking, cleannes, ſo many dead raiſed, deuills diſpoſſeſſed,Ioſeph. ſupr. Pilat. ep. ad Tiber.. Mahum. in Alcaron. &c. heauens, elementes, and all creatures obeying aboue nature in the ſight of all, recorded euen by his enemies. And after his death by his apoſtles, and their ſucceſſors, he conquered & ſubdued the whole worlde. S. Stephen a Deacon preuailed ſo with his miracles and argumentes, that neither the Sinagogue of the Libertines, Act. ca. 6. of the Cirineans, Allexandrians, or thoſe of Cilicia and Aſia which diſputed with him, were able to make him anſwere. The Apoſtles at the feaſt of Penticoſt amaſed & cō founded Parthians, Medians, Elamites, Actor. ca. 2. inhabitāts of Meſopotamia, Iewry, Chappadocia, Pō tus, Aſia, Phrigia, Pamphilia, Egipt, and the partes of Libbia, Srangers of Rome, Iewes and Proſolites, Cretentians, and Arabians at Hieruſalem, all thoſe countries bearing witneſſe. And S. Peeter at one ſermon conuerted three thouſande Soules,Actor. 9. ſo ſainct Paul firſt himſelfe ſubdued, confounded them at Damaſcus, Seleutia Ciprus, & Bariehu, Actor. ca. 13. the falſe Iewiſh prophet at Paph • s and made him blinde and conuerted Serguis Paulus the proconſul.Actor. ca. 14. So at Perge, Pamphilia, Antioch, Iconium, Liſtra Derbe, and wherſoeuer they were diſperſed in his Peregrination.

Clem. Recog lib. 1. cap. 9. et 10.

Zonar. li Annal. to. 1. Metaphr die 2. Ianuar. Glyc. in annal▪ Nicephor, li. 7. cap. 36. Cedren. in Camp.

Ruff. lib. 1. cap. 38. Socrat. lib. 3. cap. 17.

SoZom. lib. 5. cap. vlt. Athanaſ. l. Imag

Be • gom hiſt. fol. 60.

So Gamaleel maſter to S. Paull and S. Stephen was conuerted. So Egeſippus. And ſo many in the time, & at the diſputation betweene S.Silucſter, and the Iewes at Rome. So in the greate diſputation in the yeare of Chriſt 418. a great number of them together with their great Rabbine Theodorus were ſubdued, and miraculouſly conuerted. So were the Iewes about Bithinia miraculouſlie ouercome, as Athanaſius witneſſeth, by the wonderfull bloude that iſſued ſorth of a wodden Image of the Crucyſixe vvhich one of them had pierced ſacriled giouſlie. So about the yeare of Chriſt ſeauen hundred and eight, in Siria by the like miracle as Philippus Bergomenſis writeth. So in all places and ages the moſt learned amonge them haue beene ouercome. And in the Prymatyue Church of Chriſt, thoſe vvhich vvere their moſte learned and durſte not for feare become Chriſtians, yet did write in commendation of Chriſtians as Philo Iudeus, Ioſephus, and others.

Thus likewiſe Chriſt prooued his doctrine againſte the Pagan Gentiles,Conqueſt ouer Pagans. as appeareth not onelie in the particuler Hiſtories of the Apoſtles, and others, in the Primatyue Church, but in all ages, and places, as their vtter ouerthrowe and deſolation doe teſtifie.Bed. li. cap. 25. ca. 26. &c. So Saint Anguſtine the Benedictine Monke prooued Catholicke Religion to the Pagans of our Engliſh Nation, and ſubdued them, ſo Catholicke Chriſtians (and only Catholickes as I will manifeſt hereafter) haue ſubdued al Pagan countries, and conuerted them to Chriſt.Conqueſt ouer Sorcerers & Magicians. Thus all Sorcerers, Magitians, and Enchaunters were vanquiſhed. So Simon Magus that had ſeduced Samaria, and for his ſtrange workes of ſorcerie named the power of God, was ſubdued and baptized of S. Philip a Deacon.Actor. cap. 8. And afterwards relapſed to his witch-crafts againe, becauſe he coulde not buy with mony apoſtolicall authority,

Egefip. lib. 3. excid. Hieroſ. cap. 2.

Actor. cap. 13. Iuſtin. Dial. cum Triph.

was ouercome by S. Peter at Rome in open aſſembly, before that wicked enemy of Chriſt, Nero the Emperor. So Elymas by S. Paul at Paphus. So Marcellus a 〈1 page missing〉 of Symon Magus became a chriſtian and wrote the combat betweene S. Peter and his olde Maſter Symon Magus. And Iuſtinus the Martyr and Origen affirme,Origen lib. 1. contr Celſ. that the Magi which trauailed ſo far to worſhip Chriſt in his natiuity, were Magicyans, and by the apparition & miraculous conduction of the ſtar,Ignat. ep. ad Epheſ. were conuerted. And S. Ignatius before them auoucheth the ſame, adding further, that then all Magicke, Sorcery, and enchantment began to ceaſe.

Euſeb. hiſtor. eccleſ. lib. 2. cap. 8.

Iſodor. lib. de patrib. ca. 73.

So S. Iames the greater conuinced Philetus, and Hermogenes. So Taurinus, Biſhop of Orleance confounded Cambiſes, Zamrim, and their Schollers. Iuſtina ſubdued Ciprian the Sorcerer,Vincent. in ſpecul. lib. 10. ca. 78.79. Conqueſt ouer al Philoſophers. and made him a Chriſtian Martyr.

So likewiſe the moſt wiſe and morally vertuous Philoſophers of the world haue bin conquered, & conuerted in ſuch order, that now neither Stoycke, Cynicke, Perypatetycke, Epicure▪ or any other ſect is to be founde, for the light of nature did manifeſtly inſtruct them, that their owne iudgments and reaſons were deceitfull, and had often erred and chaunged, but thoſe ſupernatural and other arguments of Chriſtians, onlie able to bee effected by the power of God (as nature taught thoſe Philoſophers) by no meanes could be vntrue.Actor. ca. 17. So Dyoniſius the Areopagite and others, euen in that learned and famous vniuerſity of Athens were confoū ded by S. Paul S. Katherine a virgine,Metaphraſt. et ſur. in S. Katherin. Amphilo h. in vit. S. Baſil. Euſeb in vit. Conſtant. 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.

Socrat. lib. 1. cap. 5.

Sozom. lib. 1. cap. 17.

Ruff. l. 1. c. 3.

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, Sophron. in prat. ſpirit. cap. 195. Sines. ep. 79. Aug. epiſt. 100. 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. Athanaſ. in vit. S. Anton. 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,Philoſtrat. li. 9. Dio. Rhod. Corinch. Boryſth. 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,Auguſt ep. 56. et. li. ver. Relig. ca. 4. 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,Origen. Contra Celſ. & 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, Senec. ep. & 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,

Ariſtid. in apol. Tri them de ſcript. Apollinar. Clem. Alex. Iuſtin. apol. Melch apol. &c.

Conqueſt ouer all heretickes and internall enemies.

Barnard. Luther l. catolog haer.

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.Hiſt. 3. l 3. c. 10 Platin. in Anaſtaſ. 2. Amphiloch in S. Baſil. 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.

Pallad. hiſtor. in corpres.

De conſecrat. d. 2. c. Bereng.

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,

Bergom. hiſt. fol. 182.

Tho Walde. 1. to. 2.

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, In vit. S. Bern. 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,Neuer any miracle wrought ſince Chriſt to proue Religiō but by Catholiques, and for their faith▪ 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;Ioſeph. li. bell. Epiphan. de piſcen. 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,Mahumet. in Alcoran. 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 thē ſelues, 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.