A PREFACE Concerning Catechisme.

CLemens Alexandrinus, writing of instructi­on or Catechising, in his three Bookes, entituled his Paedagogus, hath his [...], an exhortatory Introducti­on. Cyrill, Bishop of Ierusalem, before his twenty foure Catechismes, hath another Booke, which maketh up the twenty five, called of him [...], or [...]; that is, an enterance to the Catechisme. Both ground them­selves upon the example of David: who being to comprise Religion into a short sum, maketh his entrance, [...], Psal 34.11. Come children, hearken unto me, I will teach you the feare of the Lord. Then for introduction, as they,Three things observable in Catechisme: so we may gather these three points:

• 1. That it is a thing not onely pleasing the Lord, but also com­manded by him, that children be taught in the feare of God.
• 2. The manner how they should be taught; i. by measure, in this word [...]. The Chatechumeni were these who were to be Catechised.
• 3. What the Catechumeni are to performe, that this instruction may be profitable unto them, [...], Come yee, hearken unto me.

For the first, There is a sort, both among the Heathen,1. Catechising commanded, &c. as also in the Scripture mentioned; who thinke that religion is not to come so low, as to be taught to children: but that they be brought up in all boldnesse, and liberty, that we may see what is in them: And after when they come to riper yeeres, to be instructed in reli­gion. The Heathen they tell us of that,The heathen opinion con­cerning Cate­chising. which is in the beginning of the Philosophers morals; [...], a young man is not a fit hearer of the morals. As also the counsell of the Orator in his defence for Caelius, that it is a point of policie [Page 2]and wisedome, to let youth have his course, till all were sodden; quoad deferbuerit: untill it cease from seething. But whatsoever they say, this exercise of catechising was used among the Gentiles also.The practice of the Heathen in Catechising. We read in Porphyrius, his question upon Homer is, [...]. Since we were boyes, we knew this, by meanes of our catechising. And Solons verses, called [...] sacred remembrancings, in Aeschines his oration, shew that it was usuall among the Athenians for youth to be instructed. As also the history of the Heathen declare, that their children were taught. For it was a custome among them not to poll their children, before they were instructed [...], in the Holy remembrancings, and then were they suffered to poll themselves, and burne their haire, and dedicate it to Apollo: signifying thereby, that they were able to carry Tapers into his Temple: and then were they called [...], Taperbearers. One also saith, [...], it behoveth those that are to be catechised to learne good things; but the best manner of confuting, is to confute them by themselves. Arist. An answer to the former o­pinions. as his interpretors say, meant potius de facto, quam de eo quod fieri debet. Else were he to be called to his Polit. 7. ub 17. cap. [...], fit it is, that that age should be restrained both from hearing and seeing of things unlawfull. And againe, [...], for all things whereof they are capable, it is better even from their childhood, to accustome them thereunto but by little & little. And we may appeale from the Orator, pleading at the Barre, for a lewd young man, to his bookes, De divinatione, & de officiis. Ea aetas maximè arcenda est a voluptatibus, exercend [...]que laboribus; that age especially is to be kept in from pleasures, and to be exercised in labours. Thus much for reason uncorrupt.

Scripture ex­ample against Catechisme.For [...]vinity and Scriptures, Exod. 10.11. Pharao being requested, that the Israelites with their children, might goe into the Wilder­nesse, maketh a skoffe of it, that their children should goe worship, as if religion pertayned not to them, Matth. 19.13. When children were brought unto Christ, to be blessed of him, his Dis­ciples forbad, and rebuked them that brought them. But for the first, Moses opposeth himselfe against Pharaoh, and answereth, that howsoever it was not the manner of the Gods of Egypt,An answer to the example. yet it was expedient that their children should goe with them, for that they honoured the living God. For the second, Christ opposed himselfe against his Disciples, granting children safe conduct unto him, and pronouncing a curse against them that kept them from him. This is manifest both in the Law,This appeares in the Law. and in the Gospell. In the Law Psa 119.9. The Lord in giving forth his Lawes, had an eye, not onely to the elder sort, but to the yonger; and therefore as the Jewes note, there is thrice made mention of children in the Law; 1. And visit the sinnes of the fathers upon the children, &c. But if that be denied, yet in the fourth Commandement it is manifest, Thou and thy sonne, and thy daughter. Againe, Exod. 12.26. When the children would be [Page 3]too busie and curious in asking their parents, what meaneth the slay­ing of the Lambes? The Lord is so farre from accusing them for this curiosity, that he layeth a charge on their parents to declare it them. Exod. 12.26. When your children aske you, what service is this you keepe? 27. Then yee shall say, Its the sacrifice of the Lords passeover, when he passed over the houses of the children of Israel in Egypt, and smote the Egypti [...]ns and preserved our houses. And whereas many hold it is not materiall what children doe, and that they are not to be censured by their doings; yet they are confuted by Salomon, Prov. 20.11. A child also is knowne by his doings, whether his workes be true and right. they shall be judged by their steps. As the blessing of God is on them that give themselves to wisedome, as in Psal. 127. & 128. in that in the one, an house full of such children is compared to a Qui­ver full of good arrowes: and in the other to Olive branches full of Olives; and elsewhere to plants. So are they not free, though children, (if they commit wickednesse) from the curse of God; as appeareth by 2. Kin. 2.24. though children, that scoffed at Elisha, yet were they devovred by the Shee-Beares. The Rabbinicall proverbe in regard of death is, that in Golgotha are skuls of all sizes, and Revel. 20.12. Iohn saith, that he saw [...], the dead great and small, waiting for their judgement.

In the Gospell. Omnis Christi actio, nostra est instructio. Christs actions are our instru­ctions. Non minus placet Deo Hosanna puerorum, quam Halleluiah viro­rum. The childrens Hosanna please no lesse then the mens Hal­leluiah. Matth. 2.16. Dedit praecep­tum, qui exem­plum probavit. Who hath al­lowed exam­ple, hath given precept.In (Christ) our Saviour yet more extraordinary things:

• 1. That being a child of twelve yeeres, ut Luk. 2.52. he grew in wisdome, i. the feare of God (ut Job 28.28. And unto man he said, behold the feare of the Lord is wisdome, & to depart from evill is understanding.) & knowledge both with God and man, i. both divine and humane.
• 2. He allowed of Hosanna, that the children sang unto him; insomuch that when the High Priests and Scribes spake to him to rebuke them for it; he alledged for them out of Psal 8.2. out of the mouthes of babes and sucklings hast thou ordained to set forth thy praise.
• 3. Matth. 18.6. [...]. Christs curse is on them that hinder little children to come unto him; (though at that time it pleased him to beare with his Disci­ples, and to shew mercy to them; yet even after a curse is pronoun­ced:) and in the same place, Matth. 18.14. when his Disciples forbad them to come to him, he saith, It is not the will of our Father which is in Heaven, that one of these little ones should perish. Perish they must un­lesse they come to him; and Christs curse is on all that seeke to lay a stumblingblock before them. And they have a stumblingblock laid before them; yet that shall be taken away by admonitions: and if they will not heare, when they are forewarned, they shall perish: for we may say that the Lord hath purposed their destruction, as 1. Sam. 2.25. Notwithstanding they obeyed not unto the voyce of their fa­ther. because the Lord would slay them: Speaking of the sonnes of Eli.
• 4. Christ being ready to be taken up into Heaven, his charge to Peter, and so in him to all the Apostles, and in them to all their suc­cessors, which was his last charge, as Augustine noteth,
  1. Feed my Lambes.
  pasce agnos nieos. 2. Pasce oves meas.
  2. Feed my Sheepe▪
  For the prospering of the Lords sheepfold [Page 4]dependeth upon the good feeding of the Lambes. And thus you see that children are to be brought up in the feare of the Lord.

The reason:Reasons. 1. There is a promise and stipulation in our bap­tisme; that as soone as we could, we should fall in hand with it: as Prov. 6.4. When a man hath made a promise unto the Lord, he is not to rest untill he hath performed it. For though the naturall order be as Christ biddeth, Matth. 28.19. first teach, and then baptize, yet in singular mercy to the children of the faithfull he hath granted this priviledge,In primi [...] annis dantur nobis ma­gistri, ut in nobis generent timo­rem Dei. In our first yeeres Tutors are given unto us, that they may beget in us the feare of the Lord. Piut. Sumptio virilis tagae, non est [...], sed [...], The taking of the robe of a man is not a casting away of the groundworke, but a change. 2. Pers. first to be baptized, therefore though we begin never so soone, yet we doe it not in that order that it should be done. Of this Nazianzen saith well, let us not set that in no place, because the Lord hath set it in the second place, which should have been in the first.

2. And Augustine, he saith, Quare adhibetur magister extrinsecus? nisi ut sit magister intus? Wherefore is there given unto us an out­ward teacher, but that there may be an inward teacher? But when we come to be men, we cannot have this outward teacher: ergo, we are to endeavour as soone as may be, to establish the inward teacher, that is, to direct us all our life long.

3. For as much as the light of nature doth leade us thus farre, that there is an aptnesse in children to vice: ergo, it is requisite that we take the advantage, and apply their aptnesse to goodnesse: for he that is able to say to Elizeus, bald-pate, is able to say to Christ Hosanna.

[...], and I will instruct or catechise you: Arg. A nomine probat tenuiter, declarat concinnè, he proves it from the name barely, declares it properly: English & Latine followeth the Greek [...], catechising, which seemeth to come of the Hebrew word [...] which signifieth repetere, acuere, to rehearse, to sharpen: in which two is contained the office of the Catechist, and the catechized. And as in the one, so in [...], there is included an iteration of a sound, from whence our eccho commeth, for [...] is to sound the last syllable; [...], to sound the whole speech after another. Clemens defineth catechising to be [...],What Catechi­sing is. an abridge­ment of Christian doctrine to be delivered to the youth. The diffe­rence of catechising from preaching,The differences betwixt cate­chising and preaching. is in three things.

• 1. Preaching is the dilating of one member of Religion: cate­chising is a contraction of the whole.
• 2. Catechising is to be delivered to the yong and ignorant: prea­ching to all.
• 3. Preaching exacteth no repetition; catechising requireth re­petition.
  Whether the Scriptures may be abbreviated? They may, first from Christs example. Abbreviating of Scriptures taught us of God. 2. From Salo­mon.

Concerning that it is a summe, here is a doubt, whether such summes or epitomes may be made? They may; For proofe where­of, see Matth. 22.37. where Christ draweth the whole Law into two Heads: and John 3.16. Christ catechising Nicodemus, contracteth the summe of the Gospell into one verse, God so loved the world, that he gave his onely, &c.

2. Likewise also Eccles. 12.13. Salomon compriseth all that hee had said before, in these two heads;

• First, feare God.
• Secondly, [Page 5]and keepe his Commandements; for this is the whole duty of man.

3. Practice of the Church. It hath beene the use of the Church in all ages, that it be not onely deli­vered to them, but also requi­red of them againe.3. Hebr. 6.2. The whole summe of Religion is drawne into re­pentance from dead works, and faith in Christ. This is also seene in other Sciences. Physitians have their principles;

• 1. Aphorisme, com­monly delivered in parva arte, in the short or briefe art.
• 2. Lawyers in their institutions, their maximae.

Philosophers, in their introducti­ons, their [...], chiefe sentences. One calleth this sepes legis, the fence of the law; Clemens, [...], fundamentum, vel basis, a foundation or pillar. The fruit of this. It is a limit to the whole Scriptures. It teacheth us how to range our studies into method and order;4. The same in other sciences. The fruit of catechising. to what head we are to referre all our readings: [...], thankes be unto the blessed God, who hath made these things that are necessary, short and easie to be understood, and things not con­cise, not necessary, and difficult. Seeing therefore things are drawne into such a narrow compasse, they are [...], without excuse, that will not frame themselves to the knowledge of God, being so easie and compendious. In these places,Catechising, a short Gospell. 2 Pet. 3.18. 1 Cor. 14.20. Ephes. 14.13. We are to proceed continually. For as there are places where every Lambe may wade over; so there are places also, where Elephants may swim. For wee shall never be free from Scrutamini Scripturas, search the Scriptures. 2. For teaching them as they are now taught; This is warranted us before the flood, Genes. 4.3.4. Cain and Abel sacrificing must needs have learned of their Father this duty: and a good argument, that the Scripture was yet [...], non [...]; though some thinke that there can but probable conjectures be made before the flood: ergo, they reason probably, that say, that the worship of God could not have continued.

2. After the flood to Abrahams time there was no other way of propagating Religion, then by the delivery of the parents to their children: though some thinke that Sybils verses were nothing else but the sum of those doctrines which the parents delivered to their children.

Vsque adeo pla­cuit Deo cate­chesis Abrahae, ut ei revelata sit & legis & Evange­lii summa. So was God pleased with Abrahams cate­chising, that the sum both of Law and Gospel was re­vealed to him.3. In Abraham, that the Scripture beareth him witnesse, that hee taught his family in the waies of the Lord, Gen. 18.17.19. Shall I hide from my servant Abraham that thing which I doe? 19. For I know that he will command his family and his houshold after him, that they keep the waies of the Lord, to do righteousnesse and judgement; that the Lord might bring u [...]on Abraham that which he hath spoken unto him. What he taught, it is evident by the summe of the Law delivered unto him by God, Gen. 17.1. Ambula coram me, & esto integer, walke before me, and be thou perfect. As by the summe also of the Gospell, Gen. 18.18. as also Gen. 22.18. And in thy seed shall all the Nations, &c. be blessed; because thou hast obeyed my voyce.

The effect of Abrahams cate­chising.The fruit and effect of his catechising:

• 1. In his sonne Isaac, Gen. 24.63. And Isaac went out to pray in the fields towards the Evening.
• 2. In his servant.
  • 1. He beginneth with prayer before his businesse, Gen. 24.12.
  • 2. He endeth in prayer and thanksgiving, for having good successe in his businesse, Gen. 24.27.
  • 3. His care and faithfulnesse [Page 6]in performing his Masters businesse, Vers. 33. in that hee would not eate before he had shewed his message.
  And thus it was before the Law was written.

4. In the Law, Deut. 6.7. So soone as the Law was given, God commanded that they should teach it their children. In the same place, foure duties mentioned; writing, speaking, sharpening binding: of which, this often rehearseing or sharpning is the chiefest.The speciall lecture of the Law. According to the Rabbins. And among the Rabbins, this is the speciall lecture of all the five Bookes of the Law, Num. 15. Deut. 11.19. The practise of this commandement in David, Psal. 34.11. And as Salomon testifieth, Prov. 4.4. that he was his fathers sonne, tenderly beloved of his mo­ther, and absolutely catechised of David his father, 1. Chron. 28.9. and 19. David before all the people directeth his sonne Salomon. Salomon in his nine first Chapters of his Proverbes instructeth his sonne Rehoboam, 2. King. 12.2. Joash the yong King, instructed by Ie­hoiadah. After the captivity, because there are no monuments in the Scriptures, we must relie to Iosephus, and his writings. Yet in the third verse of the story of Susanna, she is said to have beene taught of her parents, in the Law of Moses. Iosephus testifieth, that between Christ and Antiochus time, and the restoring of the captivity, there was never under foure hundred houses of catechisings; of ex­pounding the Law, called in the Talmud [...] places for the Law.

5. In the Booke of antiquities of the Jewes is recorded; that there was an act made at Ierusalem, that when their children were thirteene yeeres old, they should be sent to catechising; to which Paul seemeth to have some relation, Rom. 2.18. [...] being instructed out of the Law.

6. In the Christian Church, it is commanded, Eph. 6.4. that pa­rents should not onely enter their children, [...], to bring them up in the nurture and admonition of the Lord. 1 Cor. 14.19. [...], that I might teach others.

[...] The party to be catechized.For the [...], or persons to be catechised, we have warrant in three notable persons:

• 1. Theophilus, Luke 1.4. [...], wherein thou hast beene instructed.
• 2. In Apollos, Acts 18.25. [...], this man was instructed in the way of the Lord, and being fervent in the spirit.
• 3. Timothy, 2. Tim. 3.15. [...], &c. and that from a child thou hast knowne the holy Scriptures, which are able to make thee wise unto salvation.

Galat. 6.6. mention made both of the Catechiste and Catechumenos, [...], Let him that is taught in the word, communicate unto him that teacheth in all good things.

After the Apostles time, the first of any fame was the Evangelist Marke Catechist at Alexandria; after him Palemus; after him Clemens Alexandrinus; after him Origen; after him Cyrill of Ierusalem; then Gregory Nicen his Catechisme; Athanasii synopsis sanctae scripturae; his inventory of the sacred Scriptures; Fulgentius. Augustines booke de rudibus catechisandis, of catechising the ignorant; De gratia Dei, of [Page 7]the grace of God; foure bookes de symbolo, the Creed, De fide ad Petrum diaconum; of faith to Peter the Deacon.

In the Fathers time, it may appeare by the sixth Canon of the Councel of Neocesarea; by the sixth & seventh Canon of the Councel holden at Toledo in Spaine, 2. The Councell of Braccharie. i. of the fourth of Toledo, 24. Canon.As it appeareth in the councell of Cullen, Synod of Osburge. 8. ch. 24. sect. of the councell of Trent, 6. ch. No more mention of this till the time of Luther; which because it did greatly further religion, the pa­pists renewed, and commended the effect and fruit.

Egesippus testifieth, that by the diligent instructing of the Church, there was no knowne common wealth in any part of the world in­habited; but within 40. yeeres after Christs passion received a great shaking off heathenish religion. The same may be seene in the most wicked Julian the Apostat, the subtillest enemy that ever the Church had; who the easier to roote out religion, suppressed all Christian schooles, places of catechising, &c. and if he had not beene as a cloud, that soone passeth away; it had beene to be fea­red, lest within a short time hee had over-shadowed all religion. Now when catechising was taken from the Church, it was all over­spread with ignorance. The papists acknowledge all the advantage the protestants have gotten of them, to come, for that they began sooner to catechise. And it is to be feared, that if ever they get ad­vantage of us, it will be by reason of their exacter catechising then ours.

The Reasons of the continuing of catechising.1. The reasons why it hath beene thus continued; illud Christi, Reddes rationem; that of Christ, Thou shalt give an account: and e­very one will give mor [...] [...]ttention to that, which he knoweth he shall after give account for, [...].

2. Because we are all bound to give account of our faith, 1 Pet. 3.15. [...], Ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you. Oportet reddere [...], non stultam & vanam & inanem opinionem; you must render a reason, not a foolish and vaine opinion. Therefore, it is best to render a rea­son before Agrippa our Countreyman, before we come to Caesar. Forasmuch as Christ is become not onely our King and Priest,We must be Prophets. Our prophecy­ing in foure things. but also our Prophet; we must become Prophets. Our prophecying must stand in these foure things:

• 1. In examining the doctrine that we heare, 1 Iohn. 4.
• 2. In examining our selves before the word and Sacraments, 1 Cor. 11.28. 2 Cor. 13.5.
• 3. In admonishing our brethren; which we cannot doe without catechising, Rom. 15.14. and able to admonish one another.
• 4. Forasmuch as when we are children, we doe imbibere errores, drinke in errors. We must learne to put them off, while we are chil­dren, and have truth in their place.

1 The fruit of the first: that knowing that judgement waiteth for us, we may be carefull of our duties, and so to practise them.

2 Of the second. Forasmuch as we see of the Church in all ages, that it is a thing especially commanded of the Lord; we must know [Page 8]that those houres which we bestow on this exercise, we b [...]stow them on a thing most pleasing to God. Veniendum ergo alacriter, & cum venerimus, ita nos gerere oportet, ut decet: scilicet ut arrectis auribus, intentis animis auscultemus; We must therefore come cheerfully, and when we come, so behave our selves as it becometh, namely we must heare with attentive eares, and earnest hearts.

Paul asketh the Romans some fruit of their former life. Paul, Rom. 6.21. [...]; What fruit had ye then in those things whereof ye are now ashamed? and secondly, in the 22 verse, he setteth the fruit downe to be holinesse of life; [...], unto holinesse. And the heathen wisheth us in all our actions to aske this question, Cui bono, to what good; admonishing us to enquire what good commeth to us by our exercises. Even that which Paul setteth downe, 1 Tim. 4.8. [...]. For bodily exercise profiteth little, but godlinesse is profitable unto all things, having promise of the life that now is, and of that which is to come. In this life, the fruit length of daies; as Deut. 11.21. In the life to come, John 17.3. [...], eternall life. Having seene the fruit, we are to take care that those houres which we spend in this exercise, we mispend not, least we be deprived thereof. For as in naturall philosophy, it is a great absurdity, ut quid frustrafiat; that any thing be in vaine: and in morall, ut sit [...], vaine desire: In divine things much more;Ne frustra au­diamus. Let us not heare in vaine. 1 Cor. 15.14. Paul useth no other argu­ment to prove that Christ is risen, then that, else his preaching and their hearing should be in vaine. Gal. 2.2. [...]. I went up by reve­lation, and communicated unto them that Gospell which I preach among the Gentiles, but severally to them which were of reputation. Ratio, the reason, [...], lest by any meanes I should run, or had runne in vaine, 2 Cor. 6.1. as he desired the Corinthians that they received not the grace of God in vaine: so wee are to looke that we heare nothing in vaine; least we be like those (Ier. 6.29.) that let the bellowes burne, and the lead consume in the fire, and the founder melt in vaine.The word of God not in vaine, in respect of it selfe. The word of the Lord is not in vaine, either in re­spect 1. of it selfe; 2. Preacher; 3. hearer.

In respect of it selfe, it cannot be in vaine, Esa. 55.10, 11. As the raine and snow commeth from Heaven, and returneth not againe, but watereth the Earth, and maketh it to bring forth and bud; that it may give seed to the sower, and bread to him that eateth. 11. So shall my word be that goeth out of my mouth; it shall not returne to me voyd, but it shall accomplish that which I will; and shall prosper in the thing whereto I send it: therefore by every hearing we are either bettered, or har­dened.2. Neither in regard of the preacher. And as the word in respect of it selfe cannot be in vaine; so neither in regard of the preacher, Esay 49.4. I have laboured in vaine; I have spent my strength for nothing: but my judgement and worke is with the Lord. It is also warranted, Luke 10.6. If the sonne of peace be there, your peace shall be upon him; if not, it shall returne to you againe. More plaine, 2 Cor. 2.15. [...], we are unto God a sweet savour of Christ, in them [Page 9]that are saved, and in them that perish. Great care then is to be ta­ken how we behave our selves in hearing.

3. Pars. The third part. Venite & auscultate; come and hearken. Its the manner of the holy Ghost, to comprise many things in one word. In the first, re­quired presence, to come; the beginning of Christs obedience, Psal. 40.7, 8. Then said I, loe, I come, &c. The action, Psal. 122.1. I rejoyced when they said unto me, we will goe into the house of the Lord. Esay 2.2, 3. And many people shall say, come let us goe up to the house of the Lord, &c. And the Hebrew proverbe is, Blessed is he that dusteth himselfe with the dust of the temple; alledging the Psal. 84.10. For a day in thy Courts is better then 1000 otherwhere.

The cause of our comming. Because it is to be feared, lest wee concurre with those, Esay 29.23. that came rather for feare of dis­favour or mulct, then for any godly respect: to such the Word shall be as a sealed booke, that shall not be opened. Therefore though all mens censure were removed, and it were free for us to come, or not to come, yet are we so to be affected, seeing the Lord hath said venite, come, in respect of God. The Centurion, Matth. 8.9. saith, that they which were under him, when hee called them, came, &c. Therefore it is but a small service which we doe to the Lord in com­ming. The people made three daies journey after Christ into the wildernesse, Act. 20. Paul prolonged his speech till midnight; but our comming and attention is but small to these, Psal. 105.31. & 34. Grashoppers, Flies, Lice, Caterpillers, come at the commandement of the Lord; therefore if we come behind these unreasonable crea­tures, we shall not need to have sentence pronounced against us; for our owne consciences will condemne us.

For comming.2. Assiduity. Because in the second place we see by Act. 17.21. an humour in the Athenians, whiles Pauls doctrine was, they came gladly as Luk. 23.8. Herod rejoyced when Christ came to him, hoping to see some miracle wrought by him.

Augustine calleth the three daies journey of the people, monstrum diligentiae, the wonder of diligence: therefore as they Acts 2.46. daily continued and resorted together, &c. and Pro. 8.33. Waiting daily at my doores, and giving attendance at the posts of my doores; so are we to doe the like: and never to intermit this exercise. Cyrill, Villa non est pec­catum: sed si im­pediat, est pecca­tum. The Farme is no sinne, but if it hinder, that is a sinne. Excuses ordi­nary. Not to be ad­mitted. 1. Businesse.2. Play. Math. 20.6. He reprehen­ded them that stood in the market idle. Non sunt istae institutiones, sicut homiliae; these institutions are not as Homilies: for if we misse a Sermon, we may redeeme it; if we once misse this exercise, we cannot have a perfect building; Comparatur enim aedi­ficio: si vel una desit pars, totum sit imperfectum aedisicium necesse est; it is compared to a building, in it if one part be wanting, then of force the whole Fabricke is imperfect. Therefore we are to follow the Apostles counsell, Ephes. 5.16. Redeeming the time, because the daies are evill. Then are we not to excuse our selves, whe­ther it be by excuse or businesse, as Matth. 22.5. for though the things of themselves be lawfull and good: yet where they come to hinder the knowledge of God, they become sinne. Or by play, Gen. 25.27. no other reason given of Esaus idlenesse, then that he was a man of the field, and loved his pastime and gaming. Or by [Page 10]Idlenesse, Exod. 32.16. The people sate them downe to eate and drinke, and rose up to play. Or by a spirit of unlustinesse, as Esay 29.10. The Lord hath covered you with the spirit of slumber, and hath shut up your eyes. Ergo deponenda quaelibet impedimenta; therefore all impedi­ments must be laid aside. Yet if sicknesse, or any other impediment hinder us; then are we to follow the counsell of the Apostle, Eph. 5.16. of redeeming the time.

3. Forasmuch as we see by Matth. 22.11. that every commer is not welcome,3. Idlenesse. but he that hath his wedding garment and commeth prepared as he ought,4. Spirit of un­lustinesse. Videndum quo­modo audiamus, Take heed how we heare. Bona, bene, good things, well. 2 Chron. 29.34. the Priests being too few (adhuc imperfecta existente religione) to slay all the burnt-offe­rings, their brethren the Levites helped them, till they had done the worke, and other Priests were sanctified; for the Levites were more upright in heart to sanctifie themselves, then the Priests. And seeing 1 Chron. 29.18. when David had taken as good order as he could, he directed his prayer to God, that it would please him to prepare the hearts of the people. And for the Gospell, Matth. 3.3. the office of John was, to prepare the way of the Lord, and to make streight his pathes. Therefore we are to be prepared as the Lord requireth; which though it be so manifold, that the wise men of Israel have set downe 48. things, to be used: yet may they be reduced to two. First,Wherein our preparation to hearing doth consist. 1. The purpose of the heart. that which the light of nature hath set downe, [...], vel [...], the purpose of our heart, to frame our lives accor­dingly, Act. 11.23. Barnabas his first exhortation, [...], with purpose of heart to cleave unto the Lord. And this is the first: whosoever will heare, must heare with this condition, that he convert it to his life, and put it in practice; quia hic finis est, for this is the end. Psal. 119.9. A young man must rule his life according to the word; to this end to cleanse his waies: Ergo, he that practiseth not that which he heareth, faileth in this first point. Luke 12.1. Christ calleth the doctrine of the Pharisees there leaven; Sic & dici potest doctrina Christi, fermentum Christi; so the doctrine of Christ may be called the leaven of Christ: whose property is, as 1 Cor. 5.6. to turne the whole lumpe into the property of it selfe. So if we heare the doctrine of Christ, it must be leaven to us. But the leaven turneth the taste of the lumpe into the taste of it selfe. To this purpose, a most fearefull place, Deut. 29.18. That there be not among you, man or woman, nor family, nor Tribe, which should turne his heart this day from the Lord our God, to serve the gods of these Nations, and that there be not any roote among you that bringeth forth gall or wormwood.

The second thing is prayer. [...]. Prayer. Because as David saith, Psal. 10.19. when the Lord hath prepared ones heart, then he bendeth his eares to his prayers. Againe, the feare of God is wisedome: wisedome cannot be got, except it be asked for of God; as Iames 1.5. If any one lacke wisedome, let him aske it of God, &c. Practise whereof in Salomon, 1 King. 3.9. praying to the Lord for wisdome; and the Lords appro­bation, that he required wisedome, in the same place, vers. 10. Matth. 21.13. Domus mea, domus orationis vocabitur; My house shall be [Page 11]called the house of prayer. These short prayers are those the fa­thers call ejaculationes. Of such is the Psal. 119. full; as vers. 18. Open thou mine eyes, that I may see the wondrous things of thy Law. And in the middest, when he feeleth himselfe dull, vers. 37. he saith, O turne away mine eyes, lest they behold vanity; and quicken thou me in the way. And in the same place concludeth with thankesgiving, saying, I will thanke thee with an unfained heart, when I shall have learned the judgements of thy righteousnesse. By these and such like we must seeke to be upholden.

Effect of our prayer prepa­ring to the ca­techisme.For the effect of our request, that forasmuch as Eccles. 12.11. the words of the Lord are likened to goades, and nailes, as on the con­trary, Psal. 19.10. to Honey-combes, we are to pray that it would please the Lord that we may as well feele the nayles of his threat­nings, as the Honey-combes of his mercy. Thus must we believe that there be such things in the word, though we have no feeling of them: yet the Saints of God have felt them. If this might also be in us, it would pricke us forward, as Genes. 32.11. Jacob prayeth to be delivered from the hands of his brother Esau: but contrariwise, If we might feele the sweetnesse and delight of this Honey-combe, so that we might have a love to them; the diligence would neces­sarily follow; for Delectatio, diléctio & diligentia, ex se pendent, Dilectio, delecta­tio, diligentia sese mutuò & neces­sariò consequun­tur. Love, delight, diligence, doe mutually and necessarily fol­low each other. seque necessariò consequuntur. Delight, love, and diligence doe mutually and necessarily follow one another.

2. Pars. Auscultate mihi. The second part. Hearken unto me. New­nesse of life, Esay 29.13. This people come neere to me with their mouth, and honour me with their lips, but their hearts they have removed farre from me; and their feare towards me was taught by the precepts of men. As also, Marke 7.6. [...] ▪ This people honoureth me with their lippes, but their heart is farre from me: which the heathen man declareth by that which they call praesens, absens; present, absent. Therefore in this respect it is requi­red that we be so present, as that we give eare, and have our hearts so neere as our bodies, i. [...], to listen unto, to obey; Psal. 40.8. Sacrifices and offerings didst thou not require; but mine eares hast thou opened, Esay 22.3. the Lord to Esay, The eyes of them that see, shall not be shut, and the eares of them that heare, shall hearken, Exod. 5.17. Pharao of this opinion, that religion is an idle mans exercise. The heathen thinketh that all the duty lieth on the speaker. But Christ maketh it a great matter to heare well, Luke 8.18. [...]. Take heed how ye heare. He addeth his reason; [...] for to every one that hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Because he that heareth well, the spirit will reveale more unto him; & from him that heareth not well,Plutarch. lib. de auditione, p. 168.5. soloecismes in hea [...]ing. shall be taken away that little which he had before. And the Gentiles set downe, [...], that one may as well [...], commit soloecismes in hearing, as to commit a soloecisme in speaking. There be five soloecismes in hearing,

• 1. [...], contraria [...]:
  1. [...] A looking like one that is goggleeyed.
  the straying of the eye; contrary to those, Luke 4.20. [...] [Page 12] And the eyes of all them that were in the syna­gogue were fastened on him.
• 2. [...]. The hanging downe of the countenance;
  [...]. A casting downe of the countenance.
  contrary to that, 2 Cor. 9.7. [...]. Not grudgingly, or of necessity, for God loveth a cheerefull giver. Col. 3.23. [...], And whatsoever ye doe, doe it heartily as to the Lord, and not unto men.
• 3. [...], the variation of the body, which ar­gueth a wearinesse in hearing.
  [...]. The altering or change of the body.
• 4. [...], sleepy yawnings, gasping; cleane contrary to auscultation, which argueth a desire to sleepe:
  [...]. Sleepy yaw­nings.
  for which Christ, Matth. 26 40. rebuketh his disciples. [...]; What cold ye not watch with me one houre?
• 5. Smiling one upon another, whispering in the eare, beckning one to another, &c.
  Smiling, nodding, whis­pering, beck­ning, &c.

The heathen, before their mysteries, and ministring of their sacrifices; had some one, that stood up in the middest of them, and cryed aloud, Hoc agite, attend to this; [...]. It is an easie thing to heare, a hard thing to obey. Esay. 32.3.

Iames 1.23. If any man heareth the word and doth it not, he is like to a man, that beholdeth his naturall face in a glasse; for when hee hath consi­dered himselfe, he goeth his way and forgetteth immediately, what manner of one he was. So also may we say of them; that though they heare attentively, yet lay not up those words that they heare, in their hearts. A Rabbin compareth such kind of eares to an houre-glasse. When the one glasse is full of sand, it is turned; and the sand run­neth out againe into the other glasse. These kind of eares are the worst, and not worthy to participate the mysteries of God.3. Signe, that we give our mind to it. There must not onely be a laying up in memory, but in our hearts also; so long, 2 Pet. 1.19. [...]. Ʋntill the day dawne, and the day-starre arise in your hearts. Amongst the Schoolemen,Axioma: Quod cor non facit, non sit. there is this Axiome, Quod cor non facit, non sit: what is not done with the heart, is not done. Else shall we be like Pharao, Exod. 7.23. Pharao returned, and went againe to his house, nei­ther entered it into his heart. Therefore the precept is set downe, Deut. 6.6. And these words which I command thee this day shall be in thy heart. And againe, this order of catechising there briefly set downe; Deut. 6.6.

• 1. Write them.
• 2. Bind them, that we remember them.
• 3. Speake of it to worke thereafter. Pro. 4.21. Let them not depart from thine eyes; but keepe them in the middest of thine heart. Pro. 3.1. Let thy heart, &c.
• 3. upon the table of thy heart.
• 5. with all thy heart.

The talking of these must be to this end, that they may worke more knowledge in us. We are for the most part in these daies content with the [...]. Prov. 1.4. To give to the simple sharpnesse of wit; to give to the children, knowledge and discretion: A learned man saith, That he learned much of his Master; more, of his fellowes; most, of them whom he taught. Prov. 2.10.11. When wisedome entereth into thine heart, and knowledge delighteth thy soule, then shall counsell preserve thee, and understanding shall keepe thee. There­fore the writing,2. This practise is the fruit. committing to memory, and talking of them, is to this end, that they may worke deeper knowledge in our hearts. Con­cerning them therefore; that we may not onely be able to intreate [Page 13]of them, but also to practice them: we have these 3. rules.

• 1. [...], probatio; examination.
• 2. [...], meditation.
• 3. [...], dilatio vel potius [...] communicatio, conference.

Because the Lord would have us to be called to his word, he commandeth us to search the Scriptures.1. Rule, [...] examination. For [...], [...]iall; John 5.39. [...], Search the Scriptures. Esay 8.19, &c. When they shall say unto you, inquire of them that have the spirit of Divination, &c. Revel. 2.2. [...], &c. Thou hast tried them, which say they are Apostles, &c. Acts 17.11. [...], searching the Scriptures. 2. [...], care, meditation.2. [...]. meditation. Besides the manifold iteration, Psal. 119. Abrahams servant, Gen. 24.33. Most plaine, 1 Tim. 4.15. [...], Meditate upon these things, give thy selfe wholly to them, that thy profiting may appeare to all. 3. [...], conference, Gal. 2.2.3. [...]. Conference. [...], I went up by revelation, and communicated unto them. Luk. 24.17. [...]; What man­ner of communications are these that ye have one to another? Mal. 3.16.17. Then spake they that feared the Lord, every one to his neighbour, &c. Though they say that experience is the mother of knowledge; yet [...], conversation, is the grandmother; for it begetteth the expe­rience; and in our owne reason, the practice is all, and fruit of all, Esay 27.9. hic est omnis fructus, ut auferatur omne peccatum; this is all the fruit, to take away his sinne. As in diseases there are bastard feavers, which have [...] febrium verarum, tokens of true fea­vers: Sic & spuria est pietas, so is there a counterfeit piety. Thus for these two points, Venite & auscultate, Come and hearken.

The Apostle saith, 1 Cor. 13.8. [...]. Whether there be prophecies, they shall faile; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. But Christ saith, Luke 10.42. Mary hath chosen the good part, which shall not be taken from her.

• 2. Prov. 1.28. Then shall they call upon me, but I will not answer; they shall seeke me early, but they shall not find me. Therefore God will not heare them, because they heard not him.
• 3. 1 Sam. 2.25. They heark­ned not unto the voice of their father, because the Lord would slay them. Ideo non audiunt, quia Deus interficiet cos. Therefore men heare not, because God will slay them.
• 4. Labour for knowledge, Phil. 2.16. Holding forth the word of life, that I may rejoyce in the day of Christ, that I have not runne in vaine, nor laboured in vaine.

That it may be with us, as with the Romanes, of whom the Apostle saies, [...], &c. Rom. 6.17. But God be thanked, that ye were the servants of sinne; but ye have obeyed from the heart that forme of doctrine which was delivered you. Thus we conclude, as Cyrill did, Meum est docere; vestrum auscul­tare: Dei perficere. It is my part to teach, yours diligently to heare, Gods to perfect.

Religion a building; the principles, the foundation. In teaching religion, where we are to be­gin.The course of Religion which we are to intreate of, is compared to a building, Matth. 7.24. & 26. [...], &c. Hath built his house upon a Rocke, &c. the teacher to a builder, 1 Cor. 3.10. [...]. As a wise Builder. The principles of Religion, to a foundati­on, Heb. 6.1. [...], Not laying againe the foundation of repentance from dead workes, and of faith towards God. Col. 3.23. [...]. Doe it heartily.

In a building, the chiefest thing is, that the foundation be layd deepe enough. Our warrant out of Luke 6.48. (Non super arenam) Not upon sands. [...], &c. but as it is in the same place, He digged deepe, and laid the foundation, &c. This is spoken [...]o this end; for that the builders in our age digge not deepe enough, till they come to the hard rocke.

• 1. If any ground of Religion be set downe: it is asked how we know that it is true?
• 2. How we know that these Scriptures are the words of God. And if they be, how we can prove ipsum propositum, the purpose or aime it selfe, by the Scriptures.

Lastly, how we know that there is a God: and if, what is the regard of him towards man; whether such, as that he would afford him his word, and what is the regard of God. But they without further examination, presuppose these booke [...] to be true and the Word of God: and digge, to build, no further then the earth, leaving advantage for the under­myner. And we know that many have undermined the very foun­dation, and have flatly denyed that there is a God: and so when the divell shall bring with him his [...], inundations and floods, He will shake the foundation of Religion; as hereto­fore, he hath plunged the dearest of Gods children.4 questions that we way come to the rocke it selfe. These are taken for granted by Catechists without any examination. Therefore that we may begin at the hard rocke, we will adde these foure questions.

• 1. Whether there is a God? against the Atheists.
• 2. Whether he hath a care of man: and such, as that he would deliver his word unto him: against the Semi-atheists, Epicures.
• 3. Whe­ther the Scriptures we use, be his word, and true: against the Turkes and Pagans.
• 4. Whether this being the Word of God, our religion be truly grounded on it: against the Jewes, Papists, and other heretickes.

1. Whether there be a God?For the first, our warrant, Heb. 11.6. wherein the two first are set downe, [...]. He that commeth unto God, Heb. 6.11. handled. Three things to be observed in Heb. 11.6. must beleeve that he is, and that he is a rewarder of them that diligently seeke him. Wherein these three things are to be noted:

• 1. the fruit of Religion, of all our doings and our life, i. [...], to come unto God.
• 2. The meanes to attaine this fruit. i. by beleeving.
• 3. What we are to beleeve?
  • 1. That there is a God.
  • 2. That he is a rewarder of good to the good, and evill to the evill.

Or, first the end of our journey. 2. The way it selfe. 3. The two stations. In the first is contained the short summe of the felicity of man, able to stirre him up to give care. 2. The snatching of the people at that which they suppose it to be. 3. The great breaking of the braines of men, about the seeking out of it.

1. The fruit of religion, or the summe of mans felicity.That this happinesse is God, every mans desire sufficiently testi­fieth it. And David saith, Psal. 4.6. Who will shew us any good? Au­gustine alledgeth out of Varro, 288. severall opinions of Philoso­phers, concerning this felicity. August. de civit. Dei, lib. 19. cap. 1. from Varro out of his booke De philosophia. First then, that man is not happy in his owne estate, it is too plaine, by the Epithetes that the heathen give to man: Nudus, miser, [...]. Naked, wretched, a most weake creature, A patterne of imbecillity. Therefore seeing that it is not in man himselfe, it must be in com­ming to another thing, [...], to come. This phrase also of com­ming, is used in the vulgar tongue; comming to wealth, honour, learning, &c. The opinion therefore of Christian wisedome is this, That whilst man kept Gods Commandement, and submitted his wisedome to him: he was partaker of Gods goodnesse, and was in happinesse; after desiring to depart from God, fell into extreame misery;

• 1. Into sinne.
• 2. Into shame.
• 3. Feare.
• 4. Travell, care, vexation of body and mind.

Lastly, into death. So by comming to God, we shall have all these redeemed, and become happy againe. The opinion of others, that thinke a man may have his felicity here, and of himselfe, may be reduced to these five heads.

• 1. Wealth,
  5. Divers opini­ons concerning mans felicity. Particular ex­ceptions.
  worldlings.
• 2. Honour politickes.
• 3. Pleasure, Epicures.
• 4. Vertue, Stoicks.
• 5. Contemplation, Idea, Plato, &c.

1. Against rich­es, that felicity doth not con­sist in them. Goods, goods, apparrell, &c. preferre not a man to a high­er place, but keepeth his na­ture from de­caying; but fe­licity maketh a man higher then he was.Against these short exceptions: and 1. against wealth.

• 1. Wealth, in things artificiall is not for it selfe; neither is wealth naturall for it selfe: but onely supplying the wants of nature; but cannot bring us to an higher estate.
• 2. The end of man is better then man him­selfe; but these, worse than man: for a man for his life, would give the whole world: therefore
• 3. à modo retorquendi Stoicorum, From the Stoicks manner of retorting.

It is a strange thing that that should be optimum bonum, the chiefe good, which hath beene doubted since the world stood, whether it be good or evill. Seneca, semper eguerunt interprete; alwaies needed an interpreter.

• 1. That they make not a man good.
• 2. That God and the celestiall natures have them not, yet happy.
• 3. That is not good, which may sometimes profit, but that which alwaies profiteth.
• 4. The inconveniences that should come hereby; 1. then men should not be esteemed, by that they are; but by that they have: so his leather bagge full of money, should be better then himselfe. None esteemeth a sword by the scabbard, nor the horse by his trappings.
• 5. The good that com­meth from wealth is in spending it, and parting from it. Sic esset summa felicitas, abscedere a felicitate: quod omnium absurdissimum. So chiefe felicity should consist in parting from felicity, which is most absurd.

2. Nor doth humane feli­city consist in honour, this is but a signe of vertue, and the signe is alwaies deterior to the thing signified.2. Honour.

• 1. They bring themselves from this; in saying that honos est virtutis umbra; honour is but the shadow of vertue: for who knoweth not that we must leave the shadow, and follow the body? therefore potius statuenda est virtus felicitas, we must rather determine vertue to be felicity.
• 2. Seeing there must be honourers, and honoured, therefore there must be many to make one happy; [Page 16] quod felicitatis non est; which pertaines not to felicity.
• 3. As they may have honourers, so they may have dishonourers: sic partim erunt felices, partim infelices; so they shall be in part happy, in part unhappy. But they leave that which is the greatest; Honore dignunt esse quod virtutis est, to be worthy of honour, which belongs to ver­tue.
• 4. Quia honor est bonum sine omni stabilitate, for honour is a good without any stability; and hangeth on other mens mouthes. There­fore we shall fall into that absurdity, that we should make felicity most mutable, like a Vane or Weathercocke. Christ triumphed royally riding into Ierusalem, after three or foure daies he was accu­sed of the same people that would before have made him their King; in so much that they cried, crucifige eum, &c. crucifie him.

As for pleasure,3. Nor doth it consist in plea­sure. Our body re­ceiveth paine by every part, by the prick­ing of a pin in the skin. the very mould of our body doth reclaime a­gainst it. For there are but two parts and conditions whereby plea­sure is commended to us; and for the one, the Epicures themselves have wished themselves to be like Cranes; for the other like Spar­rowes. 2. Cum homo sit spiritualis, & intellectualis; voluptas sensibi­lis, seeing a man is spirituall, and intellectuall, but pleasure sensible; Therefore by comming to pleasure, he commeth to a thing inferior to himselfe; but felicity must be above him. And Seneca wisheth himselfe never to have beene botne, if he had beene borne to this end. s. Sapere cibum, Vinum potare; to taste meate, to drinke wine.

3. We should be more miserable then the boasts, if pleasure were our end; for they use their pleasures openly and at liberty. man in his most lawfull pleasures, is ashamed to doe them openly; apage felicitatem, quae latebras quaerit; away with that felicity which seek­eth corners 2. They doe it without remorse of conscience, man after he hath done it, is pricked in his conscience; and feeleth paine in himselfe. In voluptate humana, elsi vel maximè legitima,

• 1. verecun­d [...]a.
• 2. successio morsus conscientiae.

In humane pleasure, even the most lawfull, there is

• 1. a bashfulnesse.
• 2. a succeeding of a biting conscience.

Quicquid bo­num est, ex hypo­thesi, è se bonum non est: sed eo quod dat illi con­ditionem illam.4. By their owne confession it is not good, unlesse it be modera­ted; so that it hath the goodnesse from that, which giveth mode­ration to it. If pleasure should be felicity, then should the vertues of temperance, continence, shamefac'dnesse, &c. have been lost. 3. Tem­perantia est abstinentia à voluptatibus, Temperance is an abstinence from pleasures. Therefore felicitas esset in abstinentia à selicitate, Hap­pinesse should be a restraining from happinesse.

5. We say, that he is continent that abstaines from pleasures. Shall we say also, that he is continent that abstaineth from felicity, or that he is praiseworthy?

6. Plutarch. If an Epicure, had but an houre to live, and for that houre, it were put to his choyce, whether for that houre he would sport himselfe in greatest pleasures, and make a sumptuous ban­quet; or worke some noble exploit to get him a perpetuall fame? I know saith he, he would rather choose some noble act, then to en­joy such a momentanie pleasure, and so would condemne his owne opinion.

Morall vertues are onely to pacifie the troublesome parts of the mind, i. the affections. The pacifying of our affections,Nor consists felicity in ver­tue. to bring an easinesse to our actions. Omnis autem actio est proper finem, every action is for some end. Therefore sunt alii ultra hunc fines, there are other ends beyond this. There is of every vertue a severall use; as of Justice, to maintaine Peace. Of Fortitude, to procure Peace: therefore these have a further end then themselves. 3. This principall vertue. s. prudencie: (est enim forma virtutum omnium, for it is the forme of all vertues,) is defined to be nothing else, but a dire­ction to an end: prudentia est scientia eorum quae aguntur propter finem. prudence is a knowledge of those things which are done for the end. 4. Quidam habent peratiam jaculandi, tollunt autem scopum: some have skill in shooting, but take away the marke: which they declare by [...], &c. Appetere, metam attingere, Nor doth hap­pinesse consist in contempla­tion. Axio. Phys. à scopo ab [...]rrare, considerare, to desire greatly, to reach the marke, to misse the marke, to consider, &c. It is an absurd thing in nature, Ʋt esset lon­gum in generatione, quod breve in fruitione & duratione: si autem con­templatio esset felicitas, that that should be long in generation, which is short in fruition and duration: but if contemplation were felicity, a man should be all daies of his life in getting of it; and keepe it but a yeere or two. 2. Our understanding is onely in power; and to be happy, is duci in actum, to be brought into act. But to say that this perfect power may Be brought to a perfect act is most absurd; for there is no man that can say, there is nothing but I know it. 3. By their owne confession we know not the essentiall forme, no not of the most vile creature: and we are ignorant in most familiar things to us: quanto igitur major sutura caecutientia est, & cognitionis imper­sectio, cum ad diviniores naturas perventum fuerit, adeoque ipsum Deum? de quo nihil cognoscimus, nisi per privationem, se▪ infinitus, incompre­hensibilis. How much more then will our blindnesse be, and the darknesse of our understanding, when we shall come to more divine natures, and so to God himselfe? of whom we know nothing, but by way of privation: as that he is infinite, incomprehensible. 4. And they themselves testifie that they know nothing: Socrates, Hoc unum scio, me nihil scire; this one thing I know, that I know nothing. Augustine confesseth, he had [...] in contemplandis entibus coelestibus; Gray or sky-coloured eyes in contemplating of celestiall beings. Simonides, the more time he had to meditate of Gods es­sence, the farther off he confessed himselfe to be. Democritus, In prosundo est, It is in the deepe; I cannot sound it. Maxima pars eorum quae seimus, est minima pars eorum quae ignoramus; The greatest part of these things we know, is the least part of these we know not.2 Demonstra­tive arguments to prove there is no happines but in God. Hitherto for particular exceptions. Now generally to conclude against them all demonstratively, that to come to any thing besides God, is not happinesse. They set downe two things in their felicity; 1. Terminus appetitus, or [...] the bound or limit of the desire, or a mind contented with its owne lot. 2. Perpetuity.

But to come to any thing but to God, non facit terminum appeti­tui, doth not satisfie the desire; for God onely giveth rest to the [Page 18]appetite. Ʋt enim ponatur terminus appetitui; for to satisfie the desire, there must be first contentatio, hoc esse non potest sine satisfactione. Ap­petitui nihil potest satisfacere, nisi Deus unicus; contentation this can­not be without satisfaction. Nothing can satisfie the appetite save God alone. The reason, because the appetite of man was ordained to receive God. That which is ordained to receive God, all the world is too little to fill it; and without God there is no universall good: and therefore there is some want, and therefore desire, and therefore labour to come to it, and therefore unquietnesse, and therefore no felicity. Facilius appareat in speciali examplo, this more easily may appeare in particular example; as of riches. [...], i. ardere. A word that commeth from a verbe which signifieth to burne. Sive ardens appetitus, a burning or unbridled desire. But if a man should heape never so much wood on the fire, though at the first it might seeme to keepe it downe, and put it out; yet by little and little the fire will wax bigger and bigger, &c. and so in riches, the more matter is ministred, the lesse it is quenched; and so this desire waxeth infinite. Quid cius sitim restinguet, cujus sitis è potu crescit? what can quench his thirst, whose thirst increaseth by drin­king? There is no worldly thing to satisfie the appetite of man: riches were not made to fill a mans minde, no more then a bagge to be filled with learning; or one to stand all day gaping in the wind, thinking to be filled therewith. 3. Though it would receive them, yet is it not put to the soule of man: contrary to that principle, Oportet apponi desideratum desideranti; that the thing desired must be set before him that desireth it. 4. Granting all this to be; yet when one hath all that he desired to have, he may have a new ap­petite; and so after he hath filled one bagge, he may desire to fill another; after one barne, another. Here they are compared, Prov. 30.15. to Horseleeches, give, give: and to the greedy Mastiffe, that swalloweth whole morsels, as fast as they are cast to him. Id apparet in Alexandro planissimè, this appeareth in Alexander the great, plain­ly; that shed many teares after he had conquered all the World, for that there were no more worlds. Theocritus, and every one will wish, Mille meis errent in montibus agni; & sic denuo ascendet gradatim eorum appetitus, that they had a thousand sheepe feeding on the Mountaines, and so their desire will increase by degrees; untill they may say, pauperis est numerare pecus, it's for a poore man to tell his cattell. As Abraham, Gen. 18. descended, in his intercession for Sodome from fifty to ten, so will they descend. Therefore we may conclude, that all these waies are unnaturall; and this desire unna­turall. If an appetite be naturall, it hath his end: else if it hath not his end, it is unnaturall. Therefore they are not out of the way; Via enim eunti terminus est; for the way is the bound to him that go­eth; therefore it is not possible to have an end, but of God: but they, when they are filled, cease not; Quia non ex vacuitate, sed ex abundantia eorum appetitus oritur: quod naturale est, expletum cessat, quia ex vacuitate. Naturalis appetitus non naturalis ex abundantia; ut in hy­drope, & morbo lupino, cum quis laborat veracitate lupina: because [Page 19]their desire proceedeth not from emptinesse, but from fulnesse: that which is naturall being filled ceaseth, because naturall appetite comes of want, but that which is not naturall from aboundance; as in the Hydropsie, and in the woolfe sicknesse, when one is sicke of a woolfish gluttony.

The 2. thing perpetuity. Where this wanteth, there is uncertainty,Perpetuity. and therefore feare, or expectation of losse; and so, unquietnesse: therefore no felicity. But this perpetuity is in none but in God: for though we continue, they shall passe: as Job 1. and though they con­tinue, we shall passe; as Luke 12.20. of the rich man: and when we have obtained them, and peradventure shall not get them with­out much labour, they may, (Esay 59.5.) be as a spiders webbe to us, that may suddenly be swept away. They are uncertaine,

• 1. mo­ney, for theeves.
• 2. merchandise for the winds.
• 3. building for fire.
• 4. possessions for unrighteous Judges: and all these for the bands of the Sabees; that is, our enemies.

Or as a Cockatrices egge, which he that eateth of, dieth: and that which is trodden upon, breaketh into a serpent. Augustine, Habent, si non sinem suum, finem tuum: ha­bent, si non finem tuum, finem suum: quisquis est contemptor vitae suae, est dominus tuae. They have, if not their owne end, yet thy end: they have, if not thy end, yet their owne end: whosoever is a despiser of his owne life is Lord of thine. 1. The uncertainty of many in dan­ger of the seas, winds, stormes; of unrighteous Judges, the bands of the enemy; Mans life hath 300. diseases and odde. A little poyson overcommeth it: if one care not to be hanged, he will not care to kill thee. Augustine proveth that a man is brickle in respect of them, by his great grandfathers glasse, that lasted three or foure mens ages. Divintiae autem fragillimae; ergo in his nulla faelicitas: but riches are most brickle, therefore in them is no felicity. But in com­ming to God, there is both [...], full contentment, and perfection. Stability, ergo & felicitas summa & unica; therefore both chiefe and onely felicity. For as Christ said to the woman of Samaria, if thou wilt have the water of life, you must goe to God, the fountaine of all goodnesse; God is universale bonum, Iohn 4.14. primum bonum: fons boni, primum ens: fons essentiae: aeterna mens. God is the universall good: the first good, the fountaine of goodnesse, the first being: the fountaine of being: the eternall mind.

Experience of the true waies of comming to God;3. Ab experi­entia. From experi­ence. in David Psal. 16.12. In thy presence is the fulnesse of joy; and at thy right hand there is pleasure forevermore. Experience of the false waies of cōming to God; in Salomon, who through the whole booke of the Preacher, confes­sed that in the whole world he found,

• 1. inanity,
• 2. vanity.

4. Confessed also by the heathen before Christs time:4. The confes­sion of the hea­then. in Sybils oracles, and [...], to be happy, to live happily, declareth the fe­licity of man to be the union to God. Pythagoras his [...], golden sayings, Plato 10. of the rep. and in his phaedo. Hermes, Plutarch, Sim­plicius upon Epictetus. Iamblichus of the Egyptian mysteries. Cyrill against Julian. No felicity but in comming to God. Thus is hath beene proved,

• 1. By particular exceptions.
• 2. by demonstrative [Page 20]arguments.
• 3. by experience.
• 4. by the confession of the heathen. Augustine in his meditations saith, Domine creâsti nos ad te; nunquam ergo quietum erit cor, donec pervenerit ad te.

O Lord thou hast created us to thy selfe, the heart therefore will never be at rest till it shall come unto thee. To come, velest in itinere, vel in appulsu, is either

• 1. in the journey, or
• 2. in the arriving.

The last steppe is commonly adventus, the advent or comming. There is duplex felicitas, a two­fold happinesse, Viae, vitae, of the way, of the life: of the way which is penultimus finis, the penult end; and of the life, which is finis ul­timus, the last end, Walking and going in the way of his comman­dements. Or as the Rabbins, there is felicitas atrii, & triclinii, the happinesse of the porch, and of the parlour. In respect of these two felicities,

• 1. in itinere.
• 2. in appulsu;
  • 1. in the journey,
  • 2. in the ap­proach,
  No perfect felicity in this life.

Ratio: nil ab omni parte beatum; neque quicquam ab omni parte miserum. The reason; there is nothing absolutely happy, nor is there any thing in every respect miserable. Children are accounted free men, quia spe liberi, because free through hope; we in this life are happy quia spe felices, because happy through hope. The reason, quia vita quam sic vivimus, non est vita nostra, sedvia ad vitam, caetera habent hîc vitam suam. Because the life we thus live, is not our life, but the way to life; all others have here their owne life. 2. It is not possible to come to felicity in this life. Heb. 6.19. the state of man is compared to a ship, felicity to an anker, hope to a cable.

The way to come to God.Now the way to come to God, is [...], to beleeve. Comming to any thing is a motion; Omnis motio est ab appetitu: ut moveatur appe­titus, cognoscenda ipsa via. Ignoti enim nulla cupido: Every motion is from the appetite; that the appetite be moved the way must be knowne, for there is no desire of a thing unknowne. Therefore the way must be knowne; Via ad Deum accedendi duplex; the way to come to God is twofold.

• 1. By reach of mans reason.
• 2 By beleeving.

The Manichees (according to S. Augustine) in a bravery against the Christians,The heresie of the Manichees next to A­theisme. held that errour, that men were to come to God by reason, not by beliefe, Atque adeo dicere solitisunt, Christianos impo­nere jugum credendi, non autem aperire fontem sciendi. And so they were wont to say, that Christians did impose the yoke of beleeving, but did not open the fountaine of knowing. This way, because it best pleased man, did most and longest prevaile; atque adeo hi haeretici apud omnes omnium aetatum homines valuerunt plurimum, & ubique floruerunt. And indeed the Heretickes prevailed exceeding much amongst all men of all ages, and flourished every where. In so much that if any Philosophers had associated themselves to reli­gion, they were first Manichees. This also is manifest from this; for that Faustus his errour was most dangerous, and of longest continu­ance. The like sect is in our daies,The way of beliefe the best way to come to God, of rea­son worst. Quaeristae, querists, who will have a reason of every thing; and so farre as you can goe with them by reason, so farre will they goe with you, no further. Then we must prove that the way of beleefe, is most convenient and necessary: of reason, most inconvenient and worst.

1. If we come to God by reason, then should none but excellent wits be saved; because none beside them are capable of demonstra­tive reason. But that way is inconvenient, which but few can goe in: Such is the way of reason, of saith contrariwise, if this were it were all one: as if a company should take a journey; and because some of the company could leape over hedges and ditches, they should still make a high way through hedges and ditches. Deus an­tem habet viam suam regiam. God hath his owne high way.

2. Besides the goodnesse of wit paines are necessarily required; and divers are commonly of such weake natures,Gods way is so easie, that aswel the weake, [...]s the strong, may walke in it. that they cannot take such paines. Many also cannot intend such paines, because their callings are not for it, but are busied otherwise: so that the most part should be excluded from this way. But that way is incon­venient, which lieth through many inconveniences.

3. We see by daily experience, before we come to Divinity, how many yeeres we spend: so that all, who are cut off before they come to these yeeres, should be debarred this felicity. But God hath set downe his way, a short way; so that we need no more but believe, & assecuti sumus, and we have attained.Porphyri [...]s his objection against saith. But they use to object one thing against faith, which Porphyrie against the Christians of his time. That it is a signe of simplicity to be too credulous, and that was a stoppe to many at that time, that they would not come to God by beleefe, lest they should be misliked. But the Philosopher can tell them, that none is too credulous, Nisi qui aut stulto, The solution. aut im­probo credit; but he that believeth either a foolish or a wicked man. But these two necessarily are excluded from God; Deus enim ipsa veritas falsum dicere non potest: Deus ipsa prudentia, ne (que) fallere, ne (que) falli potest. Ide [...] perfectae veritati perfecta sapientia, perfectae honestati perfect a conjuncta est justitia: nullus ergo incredulitati locus. For God who is truth it selfe cannot lie; God who is wisedome it selfe, can neither deceive, nor be deceived; therefore to perfect truth is joyned per­fect wisedome, to perfect honour perfect justice; no place therefore is left for incredulity.

That the way of beleefe is firme and grounded upon Gods Word, [...]s proved from foure effects.Now that this way of beleeving is sure, and that this whereon it is grounded is the Word of God, though set forth by men, it may appea [...] by t [...]ese foure effects or circumstances; (as Origen against Celsus)

• 1. healing of incurable diseases; as leprosie, dropsie, palsie, men possessed with foule spirits, such as physicke durst never at­tempt to cure.
• 2. They raised divers from death.
• 3. They shooke the powers of Heaven.
• 4. Simple and unskilfull men proved won­derfull and skilfull in one day of all tongues.

Therefore there must needs have beene in them a Divine power that wrought these things in them. Therefore we see it in the certainety of the effect, though not in the certainety of the cause.

Credulity more in reason, then in faith.This suspition of credulity, is more in the way of reason, then of beleefe, three reasons.

• 1. There being 288. sects of philosophy, and every one having his reasons for his opinion: therefore in that way there must needs be many crosse-waies, Cum veritatis via sit simplex & unica; since the [Page 22]way of truth is simple and one; therefore impossible it is, that a man seeing such diversity of opinions, should not be but in greatest un­certainty and doubt, Adeóque in incredulitatem labatur vel maximam; and so fall into great incredulity.
• 2. Arist. 1. Demonstr. That there is no necessary thing without the mixtion of contingency in it; therefore no absolute demon­stration. Therefore nothing but is subject both to knowledge and contingency: ubi hoc, where this is, there is uncertainety. There­fore nothing but may have diversity of opinions, by reason of our memories, and the confusion of our notions.
• 3. And chiefely, in cognoscendis primis causis, In knowing the first causes, they themselves confesse, that they are in the darke; both in respect of the object, quia immaterialia, because immateriall; and in respect of the fountaine and cause of our knowledge: quia prin­cipia rationis meae a sensibus ducuntur: Deus & coelestia sensibus non subjiciuntur;
  The memory is able to re­teine distinct notions.
  because the principles of my reason are drawne from sence, but God and divine things are not subject to sense, as the Phi­losopher saies in his metaphysicks. God is a thing above reason, God above nature and sense. Sense can give no rules of God, and celestiall natures. For our reasons and understanding are confoun­ded: illa autem simplicia & inconfusa, but they are simple and uncon­founded. Therefore we cannot come to him by reason; therefore there must be some other way.

Now that it is necessary that there can be no other way, then be­leefe. If they should take away beleefe,Without be­liefe no hu­mane society. there should be an over­throw of all things: and so they should neither be friends to any, nor any to them. If any one were to report any thing to another, that was not at the sight of that thing, and he to whom this thing were reported should not beleeve them, unlesse they brought their proofs for the least circumstance: non adigeret eos ad insaniam? would it not make them mad?

2. August. in his booke to Honoratus, August. cap. 10. de utilitate credendi, of the utility of beleeving. If one should come to me, and say to me, Augustine, shew me the true way by reason; then I say to him, you come to me in dissimulation and hypocrisie, not in any good mea­ning: then will he protest his good meaning, and bolster it out with words as much as he can;Faith which they deny in words, they prove by their acts. then will I say, I beleeve you, yet you cannot perswade me by reason: now therefore seeing you will have me to beleeve you in this; is it not equity, that you beleeve me? seeing the profit of your beleefe doth not redound to me, but to you?

3. None of them all dare once call in question the words of a Prince: and God being at least as good as a Prince, ipsius verbo non credendum existimare, quanta impietas? to thinke hat this word is not to be beleeved, what impiety?

4. Arg. apertum & manifestum de actu (quem vocant patres) ex­plicito, it is plaine and manifest concerning the act (which the fa­thers call) explicite. There is none of them all but doth beleeve, and ought to beleeve: therefore the way of beleefe is not altogether to be rejected.

The necessity of beleeving.There are certaine matters which are to be knowne, that cannot be demonstrated by reason or sense, &c. but must necessarily be be­leeved: as, wh [...]ther he whom he calleth his father, be his father, &c. Istiusmodi quotidie creduntur, quia ratio ea persuade [...]e non potest. Such are daily beleeved, because reason is not able to perswade them; in these we can say no more, but that we beleeve them. A­mong which, is the comming to a place. We therefore making God the end of our journey, must beleeve that he is, Si quis peregre profectus vidisset procul a patriâ desertam regionem, & de ea apud alios referret aliquan [...]o, n [...]que ei crederetur; quid afferre poss [...]t, nisi a testibus vel historia pr [...]be [...]? impossibile est ejus detur demonstrativa ratio. Atque haec de necessi. ate credendi. I [...] any man travelling into farre countries had seene farre from his countrey a desert region, and should after­ward make mention of it to others, and they should not bel [...]eve him, what could he bring unlesse he could prove it by witnesse or history? It is impossible a demonstrative reason should be given of it. And thus farre of the necessity of beleeving.

In faith foure things to be noced.Now for this word Beliefe, note 4. things, 1. The heathen them­selves have set downe in every art, oportet discentem credere, a le [...]rner must beleeve; & whatsoever we first receive, we receive it from our teachers. This principle hath his ground, Actio perfect, in imperfecto recipitur, primò imperfectè tum perfectè, the action o [...] one perfect is re­ceived in one imperfect, 1. imperfectly, 2. perfectly▪ Wood 1. warmeth, & tum habet imperfectum & alienum calorem, then it hath an imperfect and strange heate; then it burneth, habetque prorium: sie discentes prius ab aliena recip [...]unt [...]ide, quam ipsi ad perfectio [...]em aspirent cognitio­nem; and it hath its owne proper heat: so learners first receive from the faith of others, which they themselves bring to a more perfect knowledge. Confirmed by Esay 7.9. Nisi credideritis, non stabilie­mini. If ye will not beleeve, surely ye shall not be established.

2. After we have received by beliefe, then may we seeke for it by demonstrations, aut à priori, aut à posteriore, either from the former, or from the latter, to confirme our beliefe: Ratio, quia ut artium reliquarum, ita & religionis principia nobis innata habemus; the reason is, because as of other arts, so have we also the principles of religion naturally bred in us. The prin­ciples of Divinity alwaies agree with true reason: truth disagreeth not with truth: the principles of religion are not contrary: for if we should never come to any certainety or knowledge. Warrant, that reason agreeth with religion, Acts 17.24. &c. The true worship of God proved by naturall reason. True reason, an helpe to faith, and faith to it, the uncorrupt judgement of man choaketh not reli­gion, Rom. 1.19.By the princi­ples of nature we may come to that which may be known of God, Acts 17.24. &c. [...], &c. That which may be knowne of God is manifest in them. For the invisible things of him from the creation of the world are clearely seene, be­ing understood by the things that are made; even his eternall power and Godhead, &c. 1. De partibus animalium, [...], if though in a small measure we attaine to the [Page 24]knowledge of the Gods; that knowledge is worth all other know­ledges. If God had made contrariety, it had then beene unpossible we should come to an end.

3. When we have yeelded our selves to beliefe, and have streng­thened it by reason; yet we must looke for an higher teacher, and though faith be an unperfect way, and we unperfect; yet may we walke in it. We are therefore to pray to God, that by the inspira­tion of his spirit, he would keepe us in this way. Now this [...] divine inspiration is given to those in whom religion is sealed. Arist. in his metaph. De iis quae supranaturam sunt, soli Deo credendum, & [...] concerning those things which are above nature, we must beleeve God above, and his divine inspiration is to be sought with sacrificings.

4. The meanes of contemning order in these three.4. Because this inspiration commeth not at the first, we must wax perfect by little and little; and be sure that we build on the rule: and stay, till it please him that will send it. Festina lente. Hasten leasurely.

No greater e­nemy to know­ledge, then to be a hasty be­leever.The avoyding of praepropera consilia, overhastie counsels, doth agree with Esay 28.16. qui crediderit, ne festinet, he that beleeveth shall not make hast. A man therefore is not to ground of presump­tions, and presupposings; but by little and little goe forward till he come to the rocke. Therefore this part is spent,

• 1. in receiving it, (i. beliefe.)
• 2. in seeking to strengthen it.
• 3. in expecting of an higher teacher.
• 4. that we be sure to proceed by little and little, sed certo tramite, but in a sure path.

The first daies station. Foure degrees of Satans ten­tations, what they be, and how they de­pend each on other. [...]. Selfe-deity.The third part. 1. The first daies journey, or the first station that a man is to goe, is to beleeve that there is a God. For preparation to this point, note foure things, (they are Satans proceedings.) 1. Heresie, [...], selfe-deity: when as man was in the state of his first perfection, it was impossible to perswade that either himselfe was God, or to worship any creature as God, or to beleeve that there were no God: or to worship the divell as God. Therefore the divell sought to put into mans mind, that he himselfe was God. Therefore he perswaded Adam that his eyes should be opened, and that he should be like unto God. Therefore as man departed from God by unbeliefe and presumption, so was he to come to him by beliefe and humiliation; but this opinion he left the same day; for he was confuted so soone as he had eaten of the apple, and after by hiding himselfe behind the bush: Alexandri excepto in obsidione vul­nere, hic sanguis hominem esse denotat. Claudii, qui sibi se Deum esse per­suasisset, quoad audito tonitruin tentorium consugiens, dixisset, hic Deus est, Claudius autem non est Deus. That of Alexander is observable: at a besieging having received a wound, this blood saith he, sheweth me to be a man. And of Claudius who perswaded himselfe he was a God, till hearing the thunder he fled into his tent and said: This is God,Satans way of bringing man to the igno­rance of the true God. Claudius is not God. So you see that these who were given to this Heresie are soone confuted, as Adam was. 2. Because God, (Genes. 4.) was an helper to man after his fall, as in making him gar­ments; the divell by a false conversion strooke this into the minds [Page 25]of his posterity, that whatsoever did them good, was to be worship­ed as God: ut ille, [...],2. [...] A conceit of many Gods. whatsoever nouri­sheth me that I count a God. By this confounding the profit that came of the instrument, with that which is of the principall: and so were brought unto a great company of Gods, into a great com­pany of men. 2 Into celestiall bodies. 3. Into those beasts that did any good to the Egyptians, 1. canes, ibides, crocodiles; dogges, snypes, crocodiles; and so brought in [...] plurality of Gods, after they came to worship, as Juvenal. Quorum nascuntur in hortis Numina, their Garden-gods, or those things that grew in their gar­dens, for Gods.3. [...]. Atheisme. Then 3. was it an easie matter to bring in a doubt whether there was a God: And this was the cause, as some thinke, why Diagoras Theodorus brought in this doubt,4. [...] Antitheisine. Omnes diaboli actiones ed ten­dunt, ut ipse co­latur tanquam Deus: at que adeò ut persuadeat ho­minibus, se Deum esse. All the divels actions tend to this, that he may be worshipped as God, & so may perswade men that he i [...] God. Examples of Antichrist, these esteeme the worship of the devill the rule of their life. The second point, wherein foure things. whether there were a God; and by a soolish argument they brought in that there was no God. 4. When the Divell had brought them to Atheisme, it was impossible that they should stay long time in it, therefore com­meth in fresh upon them, shewing them some of his lying wonders, and prophecies, and strange signes: and so brings them againe to re­ligion: and so by these wonderfull signes bringing himselfe into admiration with them, maketh them to follow his religion, and to worship him as God. Apollonius Thyanaeus, Iamblichus, Julian the A­postata, first they were of no religion, after they fell to worship the divell; and proved necromancers, conjurers, sorcerers. The same succession in the East-Indies, to whom the Gospell was preached by Thomas; after falling into contentions about religion, they grewat the length to the worshipping of his ugly image; and worship him till this day.

The second point, the confutation of their opinion that held with Atheisme,

• 1. The causes of it.
• 2. Their reasons that they were led by to it.
• 3. That those things that were put for Gods, were not Gods; viz. that nature, fortune, &c. is not governour of the world.
• 4. Ipsa quaestio, the question it selfe.

For he that will come to God, must beleeve that there is a God. In gene­rall of those five false opinions and orders of them, how they hang one on the other.

• 1. That there was a time, when there was no society among men, but were [...], companions of beasts, and wandred like beasts.
• 2. By the devise of some excellent man they were brought into one politicall body.
• 3. Cum non possent homines in suis contineri officiis, when men could not be conteined in their duties, they began to enact lawes.
• 4. When lawes were not able to bridle them, but that in secret they would not sticke to commit great offences, as mur­der, &c.

When this would not serve, then wise men intended this, to worke this perswasion in mens minds, that there was another oculus eye, and invisible essence, that did see also these things that they did in secret: and would punish them for their sinnes, if not in this life, yet in the life to come, and that most severely both in body and soule. This they say, and prove nothing; yet are these they that will [Page 26]beleeve nothing, unlesse great proofes be alledged for it; therefore they condemne themselves by their owne,Cities came of inhabaed tami­lies, not of wandring wild­men. seeing they can neither alledge reason nor authority, but all their ground false.

1 If there were first [...], wild men; it was degenerando, non ge­nerando, by degenerating, not by generating. For either they were outlawed or sequestred themselves from company, for committing of some notable offence.

2. That they came into a society è Nomadibus, beastly savages, it is manifestly false: homo enim a primo instituto est animal politicum, for man even from the first institution is a politicke creature. For these politicall societies came first of houses; familiae in vicos excre­verunt, vici in civitates, fa milies grew up into streets or Villages, and these into Cities.

3. Lawes were after religion, Ʋt poetae testantur Ethniet, as the Heathen Poets testifie. No Lawes in Homers time, yet religion; the stories of the Heathen doe testifie, that lawes began almost a thou­sand yeeres after religion.Its impossible that religion is a devise of man. Reasons here­of. 1. The uni­versality of re­ligion. For when religion was too weake, be­cause men became so brutish, lawes were made, to be as it were snaffles and bridles for such Horses and Mules.

The universality of the perswasion of the worship of God, not only written in the heart of every man, but also in the consent of all Nations; therefore impossible to be a devise of man. Within these hundred yeeres, the Spaniards and Portugals found out Nations in the Antarticke part of the World, both in the South and West parts, that had no dealing with any other Nation, because they were with out apparrell, marriage, &c. that had no lawes, no governments, that were most necessary things, yet were they not without religion; and they had some things which they called their Gods, and worshipped them as God indeed. Therefore seeing there is no Nation without religion, & yet some have beene knowne to have no dealing with other Nations; it cannot be a devise of man, or a devise of propa­gation: But religion is not of propagation.Object. Solu. 2. The diversi­ty of religions, without any analogy of the one to the other. But if it be objected, that those Nations had it of their borderers: This may be another argument against them; for they are so farre from taking religion one of another, that there is as great a variety herein as may be pos­sible, without any proportion of one religion to another. Diversitas simillimarum gentium, the diversity of like Nations; (but all devises that come of any devise, will have some analogie with it.) For some as the Jewes, worship an invisible thing. i. God himselfe; all the Gentiles, visible: as, Heavens, Starres, Planets, Elements, Birds, Beasts, Snailes, Plants, as Garlicke and Onions: some a peece of red cloth hanged upon a pole; some the first thing that they met, that they worshipped as God all that day; manifestum ergo religionem è propa­gatione non esse ortam, adeoque neque ab humano instituto, It is mani­fest therefore that religion came not of propagation, and therefore neither of humane institution.

3. Falshood can claime no kindred but of time; for onely truth is without all time. Opinionum commenta delet dies; naturae judicium con­firmat, time vanquishes the inventions of opinions, but confirmes the [Page 27]judgement of nature. Therefore every thing besides truth, brought in by mans inventions, or by any other thing whatsoever, weareth out; but religion was and shall be perpetually, religion weareth not, there is no antiquity but religion is beyond it; no posterity but it is in it. If they object that the necessity maketh it continue so long,Obj. Sol. it may be a fourth argument against them; for falshood and truth can never agree. And they dare not say that policy is fained thing,4. The neces­sity of religion. Religion stan­deth very well with policy, nay it is the backbone of policy. nor the common wealth. Therefore in saying thus, they say that a thing of truth is upholden by a thing of falshood. The Gentiles call Reli­gion the backbone of the common wealth; therefore religion can be no devise, because it agreeth with truth. 2. Because it upholdeth truth. Quorum neutrum falsitati competit, neither of which appertai­neth to falshood, for truth needeth not falshood to sustaine it. That religion upholdeth the common wealth, it may appeare by these three things:

• 1. If faith were taken from the dealings of men, one would not trust another, neither should there be any dealings at all.
• 2. It no preaching of the word, there would be no outward restrai­ner of the concupiscence of man to bridle it; then would not so many be poore, so few ritch.
• 3. Without religion there would be no submission to government.

A whole country would (not) obey one Prince. But for Atheisme, we can shew the persons,Atheisme be­gan 3701. or 3702. yeeres agoe. time and place of forging it. It began in Egypt of Cham, the youngest sonne of Noe, whom the Gentiles call Cambyses. Cato in his Origines, Ca­meses, Berosus Agosthenes, &c. Cham as it is in Iosephus in the yeere of the world, 1950. being cursed of God and his father,If Atheisme were a truth it were impossi­ble it should worke to the destruction of a truth. and so out of the favour of them both,

• 1. out of a stomacke against then both, began to teach that men were not beholding to God, but one to another. Being by this curse deprived of all joyes in the world to come; whiles he lived in this world, gave himselfe to all brutish pleasures, and at length taught that there was no God, and fell to worshipping the divell: hence was he called Zoroastes the great Magitian. Therefore we see in him both the causes of Atheisme, 1. stomacke, desire of revenge.
• 2. sensuality. Which two are from the two filthy parts of the mind.
  • 1. [...].
  • 2. [...],
    • 1. a stout sto­macke.
    • 2. a desire of revenge.

For stomacke, we may see in Diagoras, which was on this occasion (as Diodorus Siculus affirms) having made a booke in verse, that pleased him well, either by negligence lost it, or by subtilty of another had it stolne from him, before he could set it forth in print. This person that had it, being brought before the Senate of Athens about it, sware that he had it not; and so by this oth was set free. After the same partie set them out in print, and got all the commendation of the worke. Now because Diagoras saw that this wickednesse was not punished presently with a thunderbolt frō Heaven, but that he prospered & got all the praise; he on a stomack affirmed that there was no religion, no God. The reasons of his book are very frivolous, and such as in that great confuting world, none would vouchsafe to answer his booke. For thus he reasoned, Iupiter, Saturne, &c. were no Gods: therefore there were no Gods. As if one should say, many who seem to be good Schollers, are not: therefore there are none. As in Diagoras, so Nicephorus testifieth of Porphyrie, [Page 28]and Lucian; who first were Christians, after receiving injuries, one of words,Porphyrie, the greatest enemy the Church had for wri­ting. the other of blowes in the Church; when they saw that they that wronged them, had not punishment of the Church to their mind; to doe the Church a spite, on a stomacke became plaine Atheists, though they termed themselves but Apostataes.

Epicurus and his followers, fell first into Atheisme, af­firming there was no God.2. For sensuality; the Epicure and his followers, as Lucretius, say, that they have an excellent and great benefit to become brutish in their pleasures; and at first held Diagoras his opinion, that there was no God. This came of that, that they thought they should not live after this world, and the soule of man was not immortall: but the very Heathen at that time confuted them sufficiently.2. Into semi-Atheisme, af­firming God had no care of man. The best foun­dation of sen­suality, to have care of things present.

• 1. In things that together are corrupted, corruption taketh hold of both at once: but in senectute, in old age, when the body is most weake, the soule is most strong.
• 2. The perfection of the soule is the abstracting it from the body, & the more it is abstracted from the body, the per­fecter it is.
• 3. Augustine saith, that the soule is the subject of truth; but no subject of truth decayeth, else should truth decay: but truth is im­mortall.
• 4. Corruption is by contraries: and nothing is corrupted, but where there is a contrary: but the soule, whē it heareth an evil thing, turneth it to good, and a good thing to good or evill; and receiveth contrary things, and yet receiveth no harme.

Therefore. Then they fell to the denying of Gods providence over man, [...], give me this day, take to morrow to thy selfe: after they tooke the easiest way they could for their pleasures; and as Arcesilas, the chiefe of the Academickes, seeing with what difficulty men came to knowledge, and with what great paines they attained to small learning, tooke a very short course to himselfe, and held that there was no knowledge at all: so the Epicures, seeing a re­strayning of Religion, and that circumstances limited every action, they brought in a short course and held, that there was no God; the rather for that they saw it was a hard thing to live godly: and as the thiefe desireth to have the Candle put out, that he might be in the darke, that his trechery may not be seene; least if he were in the light, every one might checke him: So they, having a light in them, that would not suffer them to walke in the darknesse of their brutish pleasures, would have this light put out, that their consci­ence might no more checke them. And because conscience will not checke them without religion and knowledge of God; therefore they extinguished all light, forgetting that there was any God, and putting away the byting of their conscience by little and little; as Marius having a convulsion in his thigh, had every day a cicuta, a kind of Hemlocke put to his legge, and a piece of flesh puld from him: at length fell into Atheisme. Quamdiu in nobis insunt conscientiae stimuli, non patientur nos corporis obvolutare voluptatibus, so long as t [...]e prickes of conscience are in us, they will not suffer us to wallow in the pleasures of the body.

The point it selfe, that God is.Now the affirmative part, that God is, by uncorrupt reasons to confirme us in our beliefe; the reasons of the heathen. 1. There is a first cause, a first mover in all things; which if they can prove, they [Page 29]goe no further. They were brought to the first cause, thus:The reasons. First from the cause. The first cause, the first mover is God. If we grant not a first cause, a first mover; then before every cause, before every mover, there is another cause or mover, in infinitum, to infi­nite: therefore there should be infinite causes, tum haec sequentur absurda, these absurdi [...]ies will follow. Infinite causes must have in­finite time to bring forth infinite effects. 2. Or infinite time. 3. There­fore all shall be instrumentall causes, no principall; Et quia omnis inferior causa operatur in virtute principalis, nulla existenti principali, nullum erit effectum, and because every inferiour cause worketh in the vertue of the principall, now if there be no principall, then there will be no effect. 2. There is a divell,2. From spiri­tuall natures. therefore there is a spirit in the world set on mischiefe, seeking to endamage men in their goods, and as far as might be, to bring all mankind to destruction, as is plaine by sorcerers and witches: And as he is bent to the utter ruine of mankind, so out of doubt he would long ere this, have brought it to passe, had there not beene a superior power to restraine this his fury. Therefore they were forced to beleeve that there was a divell, postea, esse Deum, qui istius resisteret, & quasi jura daret tyran­nidi, and afterwards that there was a God, who might resist and set bounds to his tyranny, especially he being farre mightier then we, and we not able to withstand him. 3. The frame of the world.3. From the frame of the World. There is a beginner of the World, Sic apud Poetas veteres, [...]. So we read in the ancient Poets, of the Prince of the World, the maker of the World, the World hath both a be­ginner, and beginning. As a tree, though we finde not the roote of it, yet we know a roote it hath; though we cannot finde the fountaine whence the river comes, yet we do know it hath one: So, though we cānot come to know how the world had his beginning, yet sure are we that it had a beginning. Men make a controversie of that, in the picture whereof they will not stand in controversie. 4. Damascene. 4. Whatsoever is concluded of the properties of things, is al­so concluded of the natures. That which is [...], in the manner of being, is also [...], in the being; so we seeing all things in the World had their [...], conversion; We may well conclude that they had their beginning.

2. Where there are divers natures most discrepant, and these are brought into an harmony and concord, it must necessarily be argued, that there was one that accorded them, that tuned them; as in a Lute tuned: so the World being full of varieties of natures, yet they agreeing in a wonderfull sympathy, there must needs be a tuner of this so great an harmony.

3. Whereas it is evident, that celestiall bodies have no other use, but to make fruit come out of the earth; and all inferior bo­dies were made for the use of man: and whatsoever is in man, is of knowledge of these things, and of every thing that is in the World, the inventor, the age, the time, &c. may be assigned when they began: as lawes, learning in Jury, arts, &c. And Pliny, though he write of the invention and inventors of things, yet about the be­ginning of the World he writeth very suspitiously.Obj. Sol. And for that they say, Ex nihilo nihil fit: Responsio: Alia conditio est rei dum fit, alia cum facta est. Nutritur quisque in conceptu per umbilicum, post con­ceptum [Page 30]per os. That nothing comes of nothing, I answer: there is one condition of a thing when it is in making, another when it is made. In the belly every one is nourished by the navell, but after he is borne by the mouth.Object. And for that they say, they know not whether moveri or motum esse, to be done, in fieri, in the doing, and to be done in facto, in the deed done, be the first; Ergo mundi nullum principium: Sol. Sol. In pulsu cordis est [...]& [...] nescitur uira p [...]ior: Therefore the world had no beginning, I answer: In the heart beating there is both contraction, and dilatation, it is unknown whe­ther be former: yet we know that the heart had a beginning, ejusque pulsus, Object. and its beating. And for that they say against invention of things; it is possible that there have beene many deluges: and though the beginning of Arts, &c. may be alledged after the deluge, yet not before the former deluges. Now seeing there was a be­ginning, it must proceed either from chance, [...], made of it selfe;The beginning of the world, whence. 1. Not from chance. or nature, or will and counsell, or from God. 1. Not from chance. If a man should come into a desert Wildernesse, and see a cottage erected, his conscience would give him that it came not by chance, but built up by some one. If Aristippus came to see a circle, triangle, drawne on the shore, he will streight imagine that some drew them; therefore we must not ascribe the beginning of the world to fortune, especially seeing the whole generation of man ascribeth not rerum generationem fortunae, sed interitum the ge­neration of things to fortune, but [...] destruction. As we say, it chan­ced that such a house was burnt with fire; it chanced that such a thing happened to such a thing. Rerum autem inventionem, genera­tionem, correctionem, tribuimus arti vel consilio, But we atttibute the invention, generation, and amendment of things to art and counsell. In Apollonii argonauticis, the poore Countreyman seeing the first Shippe that arrived at Colchos, could say, [...]; is any within to guide it?

2. In fortuitis, chanceable things, there is no order that can be observed; no more than in the Dice, but confusion: but in the world there is a most excellent order in all things, but in the actions of man disordered by his fall.

3. Chance and purpose can never agree. Fortuitum enim defini­tur esse praeter propositum A changeable thing is defined to be a thing beside the purpose; but of the world there is a manifest purpose: for there is an eye, that eye hath his object, that his line, that his medium, middle, that a species, a vision; and so a counsell, and a mu­tuall distinction.

2. Not from nature.Secondly, not by nature, which is the course that all the world shall continue by: if nature were the first cause, then they should reduce all things to it, and bring a reason of every thing from it. Hoc autem fieri non potest, but this cannot be done. For they themselves cannot give a reason of the ebbing and flowing of the sea: the colour of the Rainebow: the strength of the neather chappe, which is able to snap a sunder iron, yet hath a very weake upholder. The heat of the stomacke, why it consumeth any meat, [Page 31]that hurteth not it selfe, nor the next parts. And even in vertues, they make another kinde of vertue, [...], divine, heroicall.

3. If nature were the first cause, then seeing nothing can goe a­gainst the chiefe cause, there should be nothing against nature. But we see the Sunne stood at the commandement of Joshua, the Sunnes eclyps in the full of the Moone against nature, at Christs passion; the Comet against nature in the constellation of Cassiopeia, with the watery signes.

No naturall reasons pro­phecying that Cyrus should d [...]l ver and restore Is [...]ael.3. Prophecying and foretelling things to come in plaine names, Esay 44 28. A prophecy of Cyrus, 100 yeeres before he was borne, 1 Kings 13.2. Of Iosias 300. before his birth. Iosh. 6.26. Of Hiel 500 yeeres before his time almost; that he should [...]u [...]ld Ierico, and lay the foundation of it in his eldest sonne Abiram and set up the gates thereof, in his yongest sonne Segub. Id quodevenit, that which cam [...] to passe. 1 Kin. 16.34. Ergo a Deo, qui est agens voluntarium, Therefore from God who is a voluntary agent, prophecie of necessity must be referred to a superior cause.

God so sensibly proved to us in his creatures, that we may as it were [...], touch or han­dle him.4. The order of the creatures, the wonderfull framing of them, the hidden power in them, and the great art in the searching out of them; insomuch that the ordinary and contemptible things have wrought to the astonishment of all men. Pliny marvelleth at the Gnat, at the trunke of it, where with she maketh a noyse; and saith, that wit [...] out a power above nature that thing could not be created; As also th [...] Butterflies, and infinite others. Galene, de usu partium, blasphemously intreating of the parts of man: when he commeth to one of least account, he is in admiration of it, and is constrained to name God and saith, he hath described Hymnum Domino, a Hymne or song [...]o the Lord, in describing the use of that part.

And as we learne by those things that are without us, that there is a God, so may we learne the same by things in us. We have a soule indued with reason and understanding immortall; then this must either be the cause of it selfe, or else have it of some other Of it selfe it is not, for it knoweth not it selfe; no not the body, but by anatomy; but every cause knoweth his effect, not onely post quam productum fuerit, sed etiam antequam producatur, & quibus quasi gradi­bus producitur, after it is brought forth, but even before the produ­ction, and as it were by what meanes it is produced.

The cause must know its effect.2. Our parents, our father in begetting us, our mother in concei­ving knew not what should be begotten: ad causam autem nec [...]ssariò requiritur ut cognoseat suum effectum antequam existat: & dum est in producendo. For to the cause it is necessarily required that it know its effect before it be, and while it is in producing.

The cause must command the effect.3. And after we be brought forth, we cannot command every part of us; as the beating of the Arteries in the heart; therefore from our selves we proceed not. Therefore we must necessarily have our cause aliunde, from some other. And there is no cause in the world partaker of mans understanding, but man. For no unrea­sonable thing: and none is above reason, but God. And Arist. 9. ad Eudemum, [...]. Reason is not [Page 32]the cause of reason, but reason commeth of a better thing then rea­son;The cause is better than the effects. Aratus alledged, Acts 17.28. [...], We are also his off-spring. Rom. 1.19. [...], that which may be knowne of God, is manifest in them.

4. Within our soule are certaine sparkes of the light of nature, [...]i. principles of infallible and undoubted truth; as to honour our parents and superiours, to doe as we would be done to: to defend our selves, to keepe promise, to hurt no man without a cause, &c. at the first hearing whereof we assent. And if these were not, we were all naught, and the overthrow of all sciences, nature and society should follow:All naturall notions, infal­lible truths. among which, this is one, that there is a God, and that he is to be worshipped: and howsoever all other faileth, yet this never faileth; all other principles yeeld to this. A signe that it is deeper printed in us then the rest, insomuch that the pride of mans nature which will yeeld to nothing else, is contented misera­bly to submit it self to a peece of red cloath, [...], selfe-love. rather then there should be no religion. This notion therefore the chiefe, and will not be pluckt out,Object. unlesse the heart goe also. If exception be here taken: If this notion be universall, how then be there so many Atheists? We will answer them with Seneca: Sol. 1. Mentiuntur, qui aiunt se non sentire esse Deum: affirmant tibi, non sibi: affirmant interdiu, non noctu: & evelli non potest è corde cor ipsum evellendum est. They lie, who affirme that they perceive not that there is a God; they who say so, they say it to thee, but not to themselves; they affirme it in the day time, but not in the night: and it cannot be pluckt out of the heart, the heart it selfe must first be pluckt out. But better thus: A man may proceed to great hardnesse of heart,Sol. 2. and blinding of himselfe; yet must we hold that rule, 1. Polit. 1. Specimen naturae cujuslibet, è natura optima sumendum est, the proofe of the nature of any one, is to be taken from the best nature. & Cic. de nat. deorum. If we will know what notion is most universall in man, we must take our argument from the best. But they say there is an universall notion. For the other, which are sicke of the world and the flesh, and the pleasures of them both: as we cannot from a sicke man reason of taste; so we are not to judge by these men, what is naturally in man: for they are a loose sort, dissolute in life, and having no leisure to thinke a good thing, having their hearts fat; yet though he be as fat as the Horse or a Mule, yet if the Lord put his bit into their mouths, these naturall sparkes will breake forth, and darknesse shall not be able to comprehend the light. And it is even in the worst natures: if at any time they be straighted by afflictions, as in Aeschylus [...], when the Persians being put to flight at the lake Strimon, When danger commeth, then the light brea­keth forth. must needs goe on the Ise thawing, by the heate of the Sunne; then every one that before said there was no God, fell on his knees, and prayed God that the Ise might beare them. So Dion Boristhenes, as the Ita­lian Histories report, Antonius Ʋrceus Codrus, when the Lord atta­ched them of age; Cephalus, (1. Plat. de rep.) saith to Hippocrates, while I was a young man, when they told me of Styx, Acheron, I could thinke that there was none, and I scoffed at them: but now [Page 33]in my old age, when I am to depart, I begin to doubt, how if there be such. So we see danger, sicknesse, and age will shew us that there is a God.

The maine ar­gument.The major. The notions naturall in us, are universally true. The minor. Of the essence of God, we have a notion. Conclusion, there­fore, we must beleeve that there is a God. [...], God hath revealed them.

Argument 2. Ab altera animi notione, a reali sc. distinctione boni & mali, contra Pyrrhonem; from the other notion of the mind: namely from the real distinction of good and evill, against Pyrrho; that said, That nothing was simply good or evill. We see, Gen 9.22. though Cham was such an ungodly person;Genes. 9.22. yet he seeth this, that it was an uncom­ly thing to lie as his father did. Therefore in him a power to di­stinguish betweene decorum & non decorum, that which is comely, and not comely. Genes. 14.21. the most wicked Sodomites knew,Genes. 14.21. that good was to be requited to Abraham. Gen. 27.41. Esau would kill his brother Jacob, yet not whilst his father lived. 2. Sam. 19.17. Absalom though in Armes against his father, yet seeth this wicked­nesse in Hushai his fathers friend, and rebuketh it. Math. 26.48. Judas, though he would betray his Master, yet hee would not doe it in open manner; but gave them a privy token; Whomsoever I shall kisse, &c.

The ground of reall distincti­on betweene good and evill.So then seeing the most evill would seeme good; and deny evill in themselves, and reprehend it in others; this is really to distin­guish betweene good and evill. The ground of this distinction, either the consent of men betweene themselves, as Pyrrho saith, which cannot be; for then every thing at mans appointment should be good or evill. Or from a nature above man: and so it leadeth us to God an unchangeable nature. Gen. 3.11. [...] Who told thee? &c. From a manifest part of the soule, sc. conscientia, the con­science, which is Gods Deputy. That is also a demonstration a­gainst those that thinke that religion is a devise.Conscientia 3. 3. Those that committed any offence, are alwaies troubled, and never in quiet. If any object, least they should be revealed to the Law. Then give them security; let them doe it in the wildernesse in the darke,Object. Sol. where and when none shall see them: yet shall they never be quiet. [...], the conscience shall smite the soule. They shall have their surda verbera, deafe strokes: yea they them­selves will be constrained to tell it in their sleepe, or in their mad­nesse; or as Plutarch saith of Bessus, he shall thinke that the Birds of the aire will tell it. Then is not religion a devise of man (as they say) nor shall be,Of Gods feare­full vengeance. as long as they have the Vicegerent of God in them. And Christ useth this to condemne them; out of Esay 66.24. Vermis eorum non moritur, their worme dieth not.

4. To conclude this point. They that have denied it in their lifes, their deathes have proved it for them, Genes. 7. the overwhel­ming of the Flood, the punishing of Sodome with utter destruction. Pharaoh. And whereas the Lord useth in all sinnes to punish them most severely at the beginning, and after to suffer them: yet in this [Page 34]sinne he hath taken another course; to confute the Atheists lives, by their death; to confute them by the end of their daies. Pherecides the Syrian never almost durst come into company; yet once at a banquet amongst his friends, being merrily disposed, saith, that he had lived a long time, yet never done sacrifice, nor offered up prayer to any God. And within few daies after, he was eaten up with lie [...].

So Diagoras was the cause of his proscription at Athens, and of the sacking and destruction of his whole Country, in revenge of that wicked opinion of his. Julian the Apostata, being overcome of Ne­cromates in battaile,The horrible death of Atheists. pulled out his owne guts, and cast his blood into the aire, and so died with miserable yelling. Lucian, keeping for recreation a kennell of hounds, leaving them fast bound and safe when he went out to supper; at that supper, having spoke much against the truth of God, as he came home, his dogges ran mad, and breaking loose, fell upon him and tare him in pieces.

Appion (against whom Iosephus writeth) scoffing against the old Testament, but especially at the point of circumcision; the Lord in that very same place strooke him with ulcers, so that he made him a spectacle to all that came after him. Machiavels end, was in the pri­son of Florence, rotting in pieces. Therefore for a conclusion, as the heathen men write upon Zenacharibs tombe, [...], whosoever looketh upon me, let him learne to be godly: so may we conclude, [...], Whosoever looketh upon these, let him learne to be godly. The second station is, that God is a rewarder of them that seeke him:The second station. Gods providence. God in regard of his essence is as a stranger to us in a farre Countrey. Foure false o­pinions. 1. No providence. therefore we must not onely acknowledge his essence, but also his providence: for denying of his providence is semiatheisme, and the Epicures erred in this. For though they were by reason compelled to confesse that there was a God, yet they said, Non curare eum nos, that he hath no care of us. Then of the providence of God, 1. what God is to us; (the knowledge whereof must be joyned with his essence) there be foure branches of opinions:

• 1. That God at no hand medleth, but that he hath drawne the Heavens betwixt him and us,
  2. That God had providence and governe­ment in the be­ginning of the world, but after set his Deputy to rule the world.
  that we should not see what he doth, nor he what we doe.
• 2. That there is a providence, but of generall things; a generall providence, rewar­der to two causes, but not to every particular individuum, individu­all.
• 3. Grant both these; esse etiam individuorum providentiam, that there is a providence of individuals: Yet that its such, that if any one should looke upon a stage play,
  3. That there hath alwaies beene a provi­dence, but a generall pro­vidence; not medling with rewarding or punishing.
  when any thing is ill meant, to laugh at it; when well to praise: but not to meddle with rewarding or pu­nishing.
• 4. As he hath a providence in generall and particular things and causes; so doth he not onely behold, but also reward and pu­nish: and this is true, for we must joyne his essence and providence together.

Concerning the former. i. his essence: little glory re­turneth to him, and lesse profit to us; but we must know what he is to us: therefore this is to be joyned, that he will and ought to be sought: and though (ut quidam scitè) we are Domini vernae, the Lords bondmen, and bound to seeke him; yet is there a reward quaerentibus ipsum, to them that seeke him.

The reasons of the first opini­on, that there is no provi­dence.For the first, the especiall reasons why they altogether excluded the providenc [...] of God.

• 1. The adversity of the good men, and the prosperitie of the wicked. For say they, if there were any provi­dence, Bonis bene esset, malis malè, it would be well for good men, and ill for bad men; but sense teacheth plainely the contrary:
• 2. When he alledged, that though divers abuse the gifts of God, yet he dealeth unto all so, that he is not to be blamed: They say, that he might as well have given the use of the gift, as the gift; Ergo verisimile nullam esse providentiam, it would therefore seeme that there is no providence.
• 3. The manifold defects in naturall and morall things, exclude his providence.

For the first, if any man be perfectly good,Sol. no adversity can bend him; if perfectly evill, no prosperity: but none in the world is either perfectly good or evill. But it standeth with the justice of God, that evill that is in the good, to punish it in this life: that good that is in the evill, to reward it in this life; ut eorum malum puniat in vita fu­tura, that he may punish their evill in the life to come. And the punishment in this life is a great benefit. Hence Aug. Domine hîc seca, hîc ure modò ibi pa [...]cas, O Lord, here in this life cut me, burne me,Sol. 2. so that in the life to come thou spare me. 2. Con. We know what the di­vell said concerning Iob, Doth Iob serve God for nought? God to stop the mouthes of the wicked and Satan, punisheth the godly. Hence the divell, if good men live in prosperity, is ready to object, They live in hypocrisie, that they serve God, because God serves them. Therefore God to make manifest,Vertue is not mercenary, but free. that the godly serve him not for temporall commodities, and that vertue is not mercenary, but gratuita, free, he often layeth afflictions upon his: and this affli­ction his children willingly embrace. 2. Con. The same with the for­mer. The divell, Iob can doe no other but serve God;Conclus. 2. he is not left to his owne choice. Sol. There is no commendation, and therefore no reward, if a man doe that, which he must needs doe.Sol. Now if God shall have left men in this cause, he could not have rewarded them: and what commendation is it for the fire to burne? Cum ejus sic ferat natura, since that is its nature. For the three first, its necessary that God hath no part in the evill doing, or with the doer.Sol. 3. A good thing will not permit evill. God no cause of evill. Omnis actio omnisque motio a Deo: actionis imperfectio non a Deo, sed a malè se habente instrumento. Every action, and every motion is from God, but the obliquity or imperfection of the action is not from God, but frō the perversenesse or weaknes of the instru­ment. In the creeples, the motion is from the soule; the deformitie of the motion, a distortione membri, from the crookednesse of the mem­ber: moving and hal [...]ing unum per accidens, (alterum per se) the one, by accident, the other by it selfe, therefore the action whatsoever, it is from God; but if it halt, the deformity is of the crookednesse of the instrument. Secondly, he permitteth evill,The Lords will is to make a Theater of his goodnesse. non nisi per priva­tionem gratiae suae, not but by privation of his grace. For the per­mission; the reasons first being granted, that the defect of every thing from his goodnesse, is his evill; evill hath no part with God. If there had beene no defect in the variety and multitude of things [Page 36]in the world, Gods goodnesse could not so fully have beene expres­sed: neither should there have beene any resemblance of God.Where is no defect, there is no meane. There is a like affection in none, therefore much lesse in the Lords creatures. But God willing to shew his goodnesse in all degrees, and to have a re­semblance of himselfe in things, hath made a defect in things. 2. If no defect, there had beene but one good thing. Excellency is a pro­perty of God: if there were no defect in things, there could be no excellence, the resemblance of God: but in some creature there is some resemblance of the Creator. 3. No order; for unlesse there be a prior and posterior, there can be no order. Againe, sundry ver­tues had beene superfluous, justice, temperance, &c.

Thirdly, because it is necessary that good should be loved in the highest degree, and we cannot be brought to love good more then by the want of it:The Lord drew the greatest benefit that e­ver we had, our redemption out of the grea­test evil. and suffering the evill and defect being the way to the want of it, therefore this permission would he never have gran­ted, unlesse more good might be had by the permission of it, then by the not having of it. The greatest evill that ever was, was the betraying of Christ: out of this the Lord drew the greatest benefit that ever was; our redemption.

That there is a providence. [...] proper­ly is that affe­ction of love which the pa­rents beare to their children, and the chil­dren to their parents. [...] is the want of it.Now that there is providence,

• 1. generall.
• 2. in singular things, not onely by the ordinary course of second causes, but also by the direction of God himselfe.

For the first: Its naturall to every thing to be carefull to preserve that which he hath brought forth: and and that is [...], naturall affection. And as [...] naturall affection is a great vertue, and the having of it is Gods gift; so is [...], the want of naturall affection, a great infamy and vice. If [...], the want of naturall affection, be a vice and reprehensible; no doubt it cannot fall in Deum, upon God; therefore we must give him his [...], affe­ction over his creatures. 2. No workman will give over his worke till he hath brought his worke unto perfection. But generation of things is not yet compleat; and every day he bringeth forth some new thing: therefore yet God hath not given over his providence. Dilucidius apparebit in singularibus, this will more clearely appeare in particulars.

• 1. Arist. de motu animalium, argues of the providence of God; the Sea being higher then the Land, and the waters farre above the brimmes of the earth; and no Philosopher being able to give a reason why it should not overflow the earth, especially seeing the nature of it is to overflow; it must needs be of Gods pro­vidence, which doth limit its bounds, that it cannot passe.
• 2. Ploti­nus from plants. They, without any direction, if they stand betweene two soyles, the one dry and barren, the other moyst and fruitfull, they will shoote their roote from the dry and barren, to the moyst and good ground.
• 3. From the Flowers, that shut themselves in the night, lest they should receive corrupt and evill moystures: in the day they open themselves, for to receive the heate of the sunne.
  Psal. 147.9.
• 4. In the Birds. The yong Ravens (saith David) cry unto the Lord, and he feedeth them, being as yet scarce covered with the white mosse, and forsaken of the old Raven: from their dung there in­gendereth a worme, that creepeth up to their bill, and so are fed.
• 5. Arist. that the little fish Pimotheca, entreth league with the Sea­crabbe, [Page 37]and taking a stone in his mouth, when the Oyster openeth it selfe against the sunne, swimmeth in with the stone in her mouth, so that the Oyster cannot shut againe; so the Crabbe pulleth forth the meat, and they both fall to their prey.
• 6. In Beasts.

The wild beasts are not so fruitfull and generative as the tame: least all things should be overrunne with them, therefore there is something that taketh their fruitfulnesse from them, namely God. 2. Whereas their natures are to pray; therefore by all likelyhood, they should love those places that are fittest to pray in; yet they love desert places, dennes. 3. Psal. 104. When man is to goe forth to his worke, all the day time they lie in their dennes: at night when man is to take his rest, they goe forth to seeke their prey. Generally in all, the discerning the places of nourishment, and the meanes how to get nourishment out of it, the knowing of the motions of the musculs without a teacher. 2. When a man of great experi­ence and knowledge, may easily be confounded and deceived in a great company of sheepe, in seeking every Lambs ewe, the Lambe in the thickest of them will finde out her owne ewe. 3. In discer­ning of hurtfull things; at the voyce of a Kite, the Chicken: at the smell of a Woolfe, the Lambe will flie, though they never had ex­perience of any hurt by them. 4. The [...], affection of the parents toward mishapen children, though to every one else most odious, yet no lesse loved of their parents then if they had all the gifts of na­ture perfect. 5. The sudden cry of every creature affrighted with any griefe: by all mens confession it cannot be voluntary: no reason can be given of it: and it hath made the heathen confesse, that it was Vox naturae, vel amantis dominum naturae; the voyce of nature or of one loving the Lord of nature. So we see that there is a pro­vidence, both by argument, and also by practise, in the Sea, Plants, Flowres, Fishes, Wild-beasts, &c. Theodoret Bishop of Sirus hath ta­ken paines about this point in his ten Sermons de providentia, concer­ning providence.

The second o­pinion.The second point. To that imagination that granteth provi­dence, but such onely, as is in a Clocke, the plummets weighing downe by little and little; so that the providence is in the second causes.

• 1. The meanes worke nothing; but as the Prophets say, there is beside the bread, the staffe of bread,
  Ezech. 4.16. & 5.16. & 14.13. Matth 4.4. Psal. 17.14. Hag. 1.6.
  which Christ calleth the World of God, David, Gods hidden treasure, which if it be not, we shall (as Haggai saith) put money into a bottomlesse purse. The meanes alwaies worketh not, because there is not a thing added to the meanes, that giveth strength. The Philosophers have acknow­ledged it; and called it the infusion of strength and efficacy into the creatures. This is the first cause; not of the secondary causes; that if without meanes divers things have beene brought to passe, not onely, Genes. 1. because men should not thinke that the sunne is cause of light, he made the light before the sunne; nor thinke that the seed is cause of fruit, therefore he made with the seed, fruit: but also in these daies we see preferment cast on them, that never sought for it. Second causes withstanding, yet the effects are [Page 38]brought forth. Christ used clay to open eyes, which is rather a meanes to put them out. Helias put Salt into Salt water, to make it fresh and sweet.
  Iohn 9.6. 2 Reg. 2.20. Gen. 40. & 41.
  Iason Phereus healed by a sword thrust into his belly, Iosephs imprisonment the meanes of his preferment, the first brin­ging in of the Christian faith doth most firmely shew this. Then by want of learning,
  They had not onely no meanes, but also meanes against them.
  great learning confounded; by weaknesse, strength; by nothing, something.
• 2. Fortunes commission it is not, issue of warre: of which though many profane mouthes have given forth this, that Sors Domini campi, fortune is Lady of the field; yet there never was any, but before he entered battell, vowed; and after payed his vow. So in drawing of lots, which a man would thinke especially to be of chance:
  Ionah 1.7. &c. 5.16. &c.
  yet the Marriners in the shippe with Ionas, used this as being of the providence of God. Cassena in Plutarch. 3. Ihado: when the Heathen could not finde out any thing, but was in doubt, used to fall to lots, as if God would answer them in their doubtfull lots.
• 3. From chaunce medly, Herodotus. Cam­byses lighting off his horse, his sword falling out of the Scabbard, ranne him into the groyne: and he ascribeth this to providence, for his evill behaviour in Egypt. Lastly, the Philosopher concludes: That casuall things are nothing else, but effects of causes farre off removed; if of these, much more the things concurring neere to­gether are referred to providence. That is a greater argument of providence, to joyne things farre asunder, then those that be neere. But (that which proves all fully) Prophecy cannot be brought to passe withall the plummets; but that is of the providence of God.

Having shewed, that there is a providence of God in generall. 2. That it dealeth her selfe, and hath her owne hand in bringing things to passe.Both Philoso­phie and hu­mane reason shew that there is a singular providence. 3. Now that this providence reacheth it selfe to every singular man, this by Philosophy and mans reason proved. Yea Philosophy making providence a part of prudence, and pru­dence a practicall vertue; and practicall vertues having their ob­jects in singularibus, in particulars; Therefore secondly it is sure, that the power of God reacheth to every thing, Quia virtutis est maximae pertingere vel remotissima, for supreme vertue can reach things most remote. But his goodnesse and will to doe good, is no shorter then his power: all good qualities and of equall longitude and latitude; & where there is power and providence, there can be no hinderance.

3. There are none, but will confesse, that it is a more commen­dation to provide for every particular thing, then for the whole in generall. Mithridates is highly commended for that having many thousands in his Armie, could speake familiarly to every one: and call him by his name. Then si quod melius non agatur, if that which is better be not done, it is of some defect in the doer: but in God there is no defect.

Now from the rest of creatures to man: (ut Christus) If God hath a care of Heaven, which hath no use of his owne light or motion; but is onely to make the inferiour things fruitfull, and Cattell have the use of greene things, and man of Cattell, and all other things; and the Philosopher telling, that that which hath the use of all [Page 39]things is principall of all; man having the use of all things, must needs be principall. Si sit providentia Dei in reliquas creaturas, & in principalem se extendat necesse est, If Gods providence reach to the other creatures, then much more must it extend it selfe to the prin­cipall. Psal. 8. David considereth the great glory of the Heavens; then the eternity of them: and he wondreth how God could passe by them a most glorious body; and put the soule of man, a most ex­cellent creature, into a vile lumpe of clay and earth.

3. Man was the inteded end of all other creatures: for they know not their owne gifts; Equus, si vires suas nosceret, non reciperet sesso­rem suum, The Horse if he knew his owne strength, would not re­ceive his Rider. Therefore this occultation of the gift from that that hath it, and the manifestation of it to man that hath it not, is an argument that man is Gods County Palantine of the whole world. This is that that Chrysostome in a godly anger, being dis­pleased with mankind, saith, Appende te homo, ponder thy selfe, O man, art thou not better then all other creatures? yet is Gods pro­vidence over the basest of them. And as from all other creatures to man; so from men, to good men. For if he have a providence of those, who have onely the Image of God, in them, by nature; then where there are two Images of God,

• 1. of Nature,
• 2. of grace through Christ, multo magis, much more, The Philosophers simili­tude is, magnes amoris amor, love is the loadstone of love.

If he care for all mankind, then much more for them that hate themselves to love him; that lose themselves, to finde him; that perish,The third stati­on, that God will be sought. to live with him.

There are yet two things.

• 1. That God will be sought.
• 2. That he will reward them that seeke him.
  • 1. Facientis finis est ipsemet, the end of the doer is himselfe. Therefore bringing this to God, and by
  • 2. necessity, because God hath no end; quia finis est supra effici­entem, the end is above the efficient; and God having nothing above himselfe, ipse sui finis, therefore he himselfe is his owne end.

And being his owne end, it must needs be that he created all things ei­ther for his owne profit, pleasure, or honour. But neither for profit, (for no profit can redound from us to him; nor for pleasure, there­fore for honour: and this honour is the seeking of God. 2. Where there are two relatives, there is grounded a mutuall duty betweene them: betweene a father and a sonne, obedience: betweene a ser­vant and a master, service: betweene the husband and the wife, mutuall love: betweene the creature and the Creator, cultus. i. The fourth sta­tion, God is the rewarder. ho­nour. 1. Therefore he being sought, (for sure it is, that though we be but vernae Domini, the Lords bondmen; and that possit esse Dei diplomata condere, God may make Charters, or Letters Pattents;) as of Kings that give Lawes, and yet give no rewards to the keepers of them, but punishe the breakers of them; yet he will reward both the keepers, and breakers of his lawes. And that he will reward, there can be no better argument, then that he rewardeth some: and he saith, [...], I will give unto this last, even as unto thee, Matth. 20.14. But in the eyes of the world we see, that [Page 40]he rewardeth some; and it cannot stand with the justice of God, that he should reward some, and not othersome: therefore there shall be a place where these all shall be rewarded. And if we see not the multitude of rewards as we would; let us ascribe it to this, that God is not sought for as he should be: small service; for doctrine, in examining controversies; for life, in examining our actions. This, to this end; that religion being divided into these two parts: into Christianity, and in Christianity; The body of christianity, which is the true part, having such little seeking of God; there being no doubting in doctrine, none in mens actions; he so seldome re­warding.

After the Counsell of Trent, when the league was made by mu­tuall marriage, of the Emperour, King of Spaine, King of France, having then taken their oath for the rooting out of us and our re­ligion, the Lord at that time disappointed them by the death of their corpses: and within halfe a yeere, they fell together by the eares. 2. The wounding of the Spaniard Ieroego; who was shot thorough the head, and no faculty hurt. In the delivery of Rochel, when the King of Spaine withall his power laid siege to it, and fa­mind it; There was a great multitude of shell-fishes brought to the City, that never was seene before, nor never after; and by that meanes was the City saved. In the siege of Harlam, by Duke de Alva, the reward of them that seeke not God.Reward of them that seeke not God. Examples. The King of Sweveland, deposed of his owne subjects, for incest. For murther, the last King of France died miserably; the blood gushing out of as many places of his body, as could come forth; and that presently upon that great slaughter of the Saints.Deut. 28.1. Levit. 26.3. For breach of faith: The Venetians making league against the Turke, and after joyning themselves with the Turke, were punished by the losse of the best Ile in all their Coun­try, Cyprus. In Portugall the Lord overthrew Stukeley, made King of Ireland by the Pope.

Foure stations already handled in the way that we are to walke in: that we are to come to God, and not to rest in any thing beside, and leane to religion, leaving the world, and wandring without an end. 2. We have declined from the way of reason, to the way of beliefe. 3. We have passed through the dangerous pathes of A­theisme. 4. We have searched them that call into question the ge­nerall and particular providence of God; being in this way, seeking to finde God, we come into another quadrivium, or way that hath foure turnings, the foure principall religions of the world, where­by the diversities of Nations have perswaded themselves that they have sought God.

Concerning these, 1 Cor. 8.5, 6. the Apostle foresaw this division of waies, and hath given us warning of them. 1. The Heathen in most parts in America, and in the East Iles, and in a great part of Tartary, worshipped creatures in all ages, and the dead, as did the Gentiles. 2. That which the Jewes as yet scattered here and there, hold. 3. Of the Turkes and Saracens in all Asia, a great part of A­frica and Europe. 4. Is Christianity, professed of us. Concerning [Page 41]these; sure it is, that there can be but one true: & if we go into three of them, we shall erre. Therefore that we might be sure,Concerning religion, the way to seeke God, which is the true reli­gion. and not be led by a prejudicate religion, wherein we are brought up, and to shake off the temptations of the Adversarie; it remaines that we shew, which is the true and right religion. The Emperours Am­bassadour being at Constantinople with the great Turke, saw wrought in cloth of estate in manner of an Embleme, foure Candlestickes, and foure Candles in them, and three of them turned upside down: and as it were, but one onely burning; and it had this inscription in Arabicke, This is the true light. The Ambassadour asking of the meaning of this inscription; they expounded, that they betokened the foure Religions in the World, whereof three were false, the other true; and that it was their Religion. Therefore we are to shew that those three of theirs are false, and no true lights; and the Christian the true light. And to begin with Heathen religion,Heathen reli­gion or paga­nisme. or Paganisme, which once spread it selfe over all the earth, saving a corner in Syria: It cannot be denied but that the chiefest wits con­cerning the knowledge of Arts and policy, have beene in them, and among them: and in Philosophy, their light hath shined most brightly; and we have all lighted our Candles at their light: and yet as the wisest of us may wonder at them for nature and humane knowledge, so may the simplest of us laugh at them for the wor­ship of God: so dim hath their light burned in the worship of God.

Reasons against the idolatry of the heathen.The first reason against them is the Apostles in this place. They went amisse, because they worshipped and had many Gods, and many Lords. Aug. lib. 4. De civit. Dei, & Varro, lib. 1. de rebus divinis, making an Inventory of the Gods of the Heathen; found 30000. Gods: 300. were Jupiters; beside a great number of Dii majorum gentium & minorum: tutelares, medioximi, patellares, penates, &c. of Gods of greater and lesser Nations, tutelar, small, petty Gods, houshold Gods, &c. Whether they may be many or one, there is no question: here it is said, [...], in whom are all things, by whom are all things. The reason is: The inferiour causes are resemblances of the superiour, and they of the highest. But we see in all the inferiour causes, that many branches come from one roote: many partes ruled by one head; many veines by one master veine; many channels from one fountaine. So in supe­riour causes, many lights from one light; many motions from one motion: therefore in the highest cause, this unity must be after the most perfect sort. [...], In whom are all things. i. the mutuall order of all things in nature, that all things are one for another: Mutuus or do in se invicem, est propter conjunci um ordinem in uno, the mutuall order toward themselves is for the conjunct order in one. And as all things flow from one, so they returne to one againe. But their owne reasons are sufficient against them. Pythagoras saith, that in God there must be [...],It is the nature of the effect not to receive a greater thing then the effect. an infinite or unlimited power. Else should the understanding of man. i. the effect (because he is able to conceive an infinite power) exceed his cause. Because it is able to conceive a greater thing then his cause. If the power [Page 42]be infinite, the nature must be infinite; quia accidentis capacitas non excedit capacitatem subjecti, the capacity of the accident doth not exceed the capacity of the subject. If the nature be infinite, then it is one: the reason; If one grant two infinites, then there must be a line to part them: and on that part that the line is of, they must be both finite. Therefore if we grant two infinites, we must also grant they have two severall forces:Virtus unita fortior. Vnited forces stron­ger. and being divided, they cannot be so perfect as if they were joyned together. Therfore they having truely respect to it which could be, God were unperfect: but no imperfectnesse with God. Ʋt sit Deus imperfect us, est in natura monstrum, that God should be imperfect, is a monster in nature; but if they be both perfect, then are they both all one, for nothing makes them differ. Lactantius. 2. Because God ought to be omnipo­tent, either they must be of equall force, or of unequall: if of equall, either they agree, or disagree. If both equall and agree; then one superfluous: but superfluity excluded out of the deity: and every thing in nature must be done after the best manner.That which may be done in nature, must be done after the best man­ner. Let them dis­agree, then there will not be the same course of things. If of une­quall power and disagree, then the greater will swallow up the lesse; and so bring all to one. And howsoever the Heathen out­wardly and in the face of the Common-wealth durst not but hold Polytheisme; yet privily among their friends, and in their wri­tings, they condemned it [...], a having many Princes or Ru­lers, is counted an inconvenience every where. [...]. It is not good there be many Lords, let there be one Lord. Therefore the hea­then have made one of their Gods a Father, the rest as his children; one a King, the rest as his subjects. Pythagoras his advise to his scho­lers was, to search [...], the unity. Arist. his drift was alwaies, as in every thing, to seeke for prima, the first things: So being in any prima, especially to seeke ante omnia primum, that which was first before all. Flato in his Epistles to Dionysius, signifieth unto him that those Epistles that containe sound matters, and that he would have him beleeve, he beginneth with [...], God, or with Gods helpe in the singular: those that he would not have him to beleeve, and that containe doubtfull matter, with [...], Gods, or with the helpe of the gods in the plurall: making God the note of truth,Seneca. Varro. Cic. de nat. deo­rum. and gods the note of falshood. Zeno would say to his schol­lers, Dicite plures, discite unum, say many, learne one. Sophocles, [...], in the truths there is one God. Thus among themselves they muttered the truth, howsoever for feare of punish­ment, or because they would not trouble the Common-wealth, they thought this errour of the multitude of gods very expedient to be suffered. But because (as Aug. 24. de civit. Dei 4.) in the latter daies in the Primitive Church, the Philosophers were ashamed of the multitude of their gods; and therefore said that they in the old time would never be so absurd as to worship divers gods; but that those names were given in respect of the divers powers: therefore we must goe farther with these:Porphyrie. No similitude can be made, which can re­present God.

• 1. The Heathen did appoint diver­sity of gods.
• 2. That they commanded the images to be made like to themselves;

if they shewed their images, then they were circum­script: [Page 43]therefore no Gods, but men. For God is infinite, neither can be resembled by images.

Secondly,Aug. the whole course of the religion of the Heathen see­keth no farther then the eye can lead them: striketh no further then the skinne. i. onely to the outward action. They could not search into the raines; no remedy they had for the restraining of the heart, and mind, as hypocrisie. But nothing is more familiar in ours, then the forbidding of concupiscence, and restrayning of the heart. 4. There is not one of them but doth require honour to be done unto him, onely in respect of every particular benefit;Origen cont. C [...]llum. But is content to have his honour in respect of some parti­cular benefit. Deus autem universale bonum; but God is an universall good, as the Scrip­tures themselves testisie; whereas none of their gods can doe so much to him. Againe, (whereas Cyrill against Iulian, which made him almost stagger;) whereas the Heathen also confesse, that by the sinne of the body, the soule also is polluted, at que adeo together to be punished; there must needs be something to purge the soule as well as to cure the body; the heart and mind is first to be purged, then the [...]ody: and that religion that taketh away the pollution of the soule, is not found in their religion: for it cannot be purged by any expiation in all their liturgies. Purgatio non potest perspici, nisi per principium; not by Frankincense, for purging cannot be plaine­ly understood, but by the beginning: nothing polluted before it be purged, can recover its first happinesse. It is demanded, If then their Gods were no Gods, it would be known what they were? I ans.

• 1. They were men.
• 2. Wicked and beastly men.

That they were men:Heathen gods. but men. There is none of their gods, but his father and mother may be assig­ned, and his kindred, in Poets: as in Hesiods [...], pedegree of the gods. In Philosophy, as Tullie de nat. deorum. Cyrill against Iulian, Aug. de Civ. Dei. Euseb. de prepar. Evang. but best by Euemerus Missenius, Cypr. de vanitate idolorum, of the vanity of Idols. Cyprian out of Haecataeus. Alex. the great entering in private conference with Leo High Priest of Egypt, received of him thus much, as a great secret. That the gods of the Grecians and other Nations came out of Egypt: and all the Grecians gods and their religion came by Cecrops, that brought all things he had from Egypt: and by Cadmus, a Phenician. Phaenices autem Aegypti is omnia sua dona accepta referunt, the Phenicians ac­knowledge to have received all their gifts from the Egyptians. The Romanes had all theirs from the Grecians by Numa Pompilius: he from Dard [...]nus and Aeneas. Aeneas out of Syria, and the gods of the Egyptians were but men, and that they of those daies could assigne their progenies: Ʋt Hermes Trismegistus to Aesclepius, had his pedegree from Ʋranus, and Mercurius his great grandfather, which was accounted one of the Heathen gods.Heathens gods wicked men. That they were wicked men. For religion is nothing else but a faculty, to make us one perfectly in the life to come; and in this life to frame our selves to Gods action in similitude. But their Gods were full of rapes, adulteries, &c. Concerning this matter, you may read Euseb. de praepa. Evangel. Cyrillus, Josephus cont. Appian. Athanasius.

Origen. Tertullian. in apologetico. Lactantius in his two first bookes. [Page 44]If they were men, how came they to be worshipped divinis honori­bus, How the Hea­then gods, be­ing but men, came to be wor­shipped with divine honors. with divine honours, at all? How came the beasts to be wor­shipped as Gods? The waies are many; but they may be reduced to these three: two of the deifying of men, one of beasts. After the flood, a generall revolting from religion: and that that did them good, they worshipped as God. Now by reason of the slymes and mud, there grew many Serpents and many monsters; at the last the beasts greatly multiplyed. And thirdly, there increased a sort of beastly men, given to Epicurisine. Against these three, those that opposed themselves, both in regard of the good received by them, and to stirre up others to doe the like; they worshipped them with divine honours. Another way was this. Porphyrie saith that Ninus in honour of Belus his father, having obtained the Mo­narchy, erected an Image for his love of the dead. This Image, be­cause he would have it no lesse esteemed of others then of himselfe, made it a sanctuary: so that if any malefactor, or any that was in debt, had fled to it, he was safe, and freed from his debt. So by this, divers having received benefit; partly to be thankefull for their be­nefit received, partly to doe Ninus a pleasure, then living and bearing rule, they solemnized it with hymnes, and with feasts, instituted certaine daies for the solemnising of it; hanged it about with garlands: baecque virtutis ergô facta sunt, & celebrandae illustri­um hominum mortuorum, & incitandae posterorum; these things were done for vertues sake, to extoll famous men dead, and to the en­couragement of the posterity. After, the cause of this celebration being forgot, they began to make prayers unto it; first in verse, ac­counting it a light thing to sing Hymnes unto it in verse, after in prose. And this was that Bel in the Scriptures, which the broader dialect of the Hebrewes call Baal.

Deifying of beasts, how it came first.For the deifying of beasts, Plutarch in his Isis & Osyris, saith that Osiris King of Egypt, (whom Porphyrie proveth to be the Bacchus of the Gentiles) dividing his Kingdome into certaine Provinces, and to every Province giving a certaine signe or cognisance, agreeable to the nature of that, that most abounded in that Province; as to the part most arable, an Oxe; that had most woods, a dogge; to the part most full of medowes, a clod with a little greene grasse on the top of it; where most waters were, a Crocodile; the posterity com­ming after him, not knowing his purpose, conceived of them, as of some divine natures; and every one worshipped that, by which he had his living most especially: as they that lived by tillage, the Oxe, calling it Apis; they which followed their hunting, the Dogge, calling it Anubito; they that lived by their medowes, their Clod, i. Isis: and this was the beginning of idolatry.

How miracles and Oracles came among the Heathen. Difference be­tweene good and bad mira­cles.3. How then came their miracles and Oracles? For their mi­racles:

• 1. This is the difference betweene a good miracle and a bad miracle. The good tendeth to the profit of mankind; as the raising from the dead, the curing of incurable diseases, the feeding of many thousands with a few Loaves and Fishes, &c. The other have but a shew of vanity, altogether frivolous; as it is reported [Page 45]of Simon Magus, that he made an hill seeme to move. Accius Manius did cut a Whetstone with a Razor. And it is sure that Apollonius Thyanaeus had done as great miracles as all the Oracles at Delos, they being but witches and sorcerers: he was but three or foure degrees from Mercurius.
• 2. The Christian miracles are not expres­sible by Magicke.

For the Ora­cles, the Hea­then them­selves against them. Auguslin out of Porphyrie con­cerning the vanity of idols, shewes: 1. The ambiguity.2. The vanity.3. The contra­riety of oracles.4. That most part came not to proofe.For their Oracles. Porphyry saies of the Oracles of the Gentiles, that as great things were done by the Magitians in his time, as by any of them. Hermes to Asclepius professed, that he through his ma­gicke brought certaine spirits to possesse the image of his grand­father and others. Suidas at the word [...], Phylis, reporteth that the chiefe idoll of the Egyptians, being asked what he was; answered that he was an under-spirit, and that his name was Serapion. i. in the holy tongue, an Angell. Zoroastes, Cham, and the ancient Fathers are of opinion, that the divell fell out of the company of Angels, called Seraphim. Iamblychus declareth how the divels would be allured to come into images, by annointing the image with worm­wood; at the length that they came most willingly, though they would seeme to be forced with outward meanes. Euseb. lib. 4. de praepar. Evang his confession of the Oracles is, that commonly they were ambiguous, vaine, and frivolous. 2. And some­time contrary one to another. 3. and most came not to proofe. 4. and if they came to proofe, they might either have beene done by Astronomy, or by some wise and politicke man. And it is most certaine, that they delighted to have men sacrificed to them, where­as God made man his speciall workmanship.

• 1. Therefore if they were Gods, they would rather seeke to preserve man,
  Herodotus, Livius.
  then to seeke his utter ruine; whereas they did covet their blood-shedding: and that afterward of good men, of virgins, babes, and young men, &c. as the Carthaginians.
• 2. The same Gods, when they were more gentle, they tooke this course.

When they delivered them from any warre, or from any other danger,Improved by Scipio, Nasica & Scevola. they required the institutions of Stage-plaies, and spectacles of Fencers; and by that meanes also was killing: as also kinds of Circenses. Aug. 8. de Civit. Dei. If their gods did so highly accept of Stage-plaies, then should the Stage-players be in most price among the Heathen, as the especiall servants of their gods: but the Common-wealths of Greece and and Rome banished them, made no account of them, yea they made a decree, that they should die intestate. Ita dum tollunt pestem corporum, inducunt pestem animorum, so while they take away the plague of the body, they bring in the plague of soules.

[...], Styx the terrour of the gods.3: Lastly for the proofe of this, it is common not onely in Homer and Virgil, but also in the Philos. concerning their gods, if they named but Styx and Cocytus, &c. they would tremble and be afraid, the images would be all on a sweate, Iuratote per Stygem, deorum terrorem, sweare ye by Styx the terrour of the gods. But we know that no Prince would be afraid of his owne prison; much lesse God of his prison: for these causes, though they misliked the whole course of their religion; yet not being able to come to a greater [Page 46]perfection,Rather looking to quietnesse, then to t [...]uth. Socra [...]es in apolog. in his st [...]terunt, they persisted in these. But one went beyond them all. i. that said, that one might as well sweare by an Onion or a Leeke, as by Jupiter; and was wont to sweare by the basest and vilest things, and inveighed much against the Athenian gods, and said that they were no gods: and for these and such ar­ticles was arraigned. But as Lacrtius testifieth, not long after his death, there happened such a plague, as was never the like before or ever since:Prytanc [...]m was the place where those that had well deserved of the Common-wealth were kept. 1 Cor. 8.5, 6. and asking counsell of the Oracle, they had no other answer, then that it was for the death of the innocent: so after­ward then erected him an image in Prytanco: so in ascribing ho­nour to him that dishonoured their Gods, they condemned both themselves and their gods.

The concession being twofold:

• 1. That there is one God to us.
• 2. That there is one Christ.

The controversie betweene these of the heathen in religion, was concerning the first part. The state of the Jewes and Saracens is concerning the second part. As the Jewes ut­terly deny Christ to be the Messiah, and that he is not yet come: so the Turkes substitute another in his place. Betweene the Jewes and us,The opinions of the Jewes concerning the Messia. the wise man: Affirmations and negations change not the na­tures of things. They acknowledge the old Testament, as well as we; therefore the proofes shall be from it, and the authours of most account among them. The positions that they hold are three) First, that the Messias shall have an earthly Kingdome, and his seate shall be at Jerusalem. Secondly, that our Christ is not the Messiah. Thirdly, that he is yet to come. The first. If they would give credit to their Chaldean paraphrast, or to Ionathan, or to Rabbi Shim [...]on t [...]e sonne of Ishai, or to Rabbi Moses the sonne of Nichar; or to Rabbi Haccodesh, Whether Christ should be an earthly Monarch. and to all the ancient Rabbins that lived before the com­ming of Christ, then were the matter at an end. But they give more credit to the latter Rabbins, which all were moved with envie a­gainst Christ, Rabbi Salomon Nizahon. For the first, whether the Messias comming should be an earthly Kingdome. See Esay 53.2. but especially verse 6.Esay 53.6, 8. The Lord hath laid upon him the iniquity of us all. But they shift this off and say, Its meant of the whole people. But after he saith, He shall die for his people. And it were absurd to say, the people shall die for the people; neither could they die. Psal. 22.16.18. They pierced my hands and my feete, Psal. 22, 16, 17, 18. they parted my gar­ments among them, and cast lots upon my vesture; which cannot be un­derstood by David. Zach. 9.9. Zach. 9.9. The King of Zion shall come to thee poore and kumble, sitting on an Asse: most plainely, Dan. 9.26. And after 62. weekes Messiah shall be slaine, Daniel 9.26. &c. This the elder Jewes could not con­ceive; and Philo Iudaeus understandeth it of the sanctification of the high Priest. But he might easily gather that this place was meant of the Messiah, by Iohn the Baptist that sent two of his Disci­ples, to know whether he were that Christ or no: but especially that place of Daniel troubleth them: insomuch that Nizahon falleth in­to these blasphemous words, that the Prophet was deceived and over-seene. Reason against the Jewes. 1. Haggai 2.8. That the Messias of the world, should be the expectation of the Gentiles. [Page 47]How should it be a comfort to the Gentiles,Reasons against the Jewes. to have a stranger raigne over them? which is forbidden the Jewes, Deut. 17.15, 16. There shall not be a stranger to raigne over them. 2. For as much as it is plaine, that the Messias should be that that giveth felicity to all the world; I would know of them how Abraham, Isaac and Iacob could be saved, by an earthly Prince and temporall; they being dead many hundred yeeres before his time? This they shake off so weakely, that they are faine to say,It shall be (as they say) no bigger then it was before: as also the City. God will not call the Saints from the fell-city that they have with him, to an earthly banquet. Whether Christ be the Messiah. that they and all the true Jewes shall returne to life againe. But that is absurder than the first. For first, they doe themselves injury to thinke, that the Land of Iury, as also their Temple, can hold all the Jewes that ever were. 2. They are utterly injurious to the Heavenly soules, to call them out of an heavenly paradise, out of Abrahams bosome, to come into an earthly paradise. The third is common. By this, there should be no purgation of the soules from sinne: for this earthly King­dome cannot purge the soule: it belongeth onely to the body.

The second part, That Christ is not the Messias. 1. Gen. 49.10. That the Scepter shall not depart from Iudah, nor a Law-giver from be­tweene his feet; till Shiloh come. It was sure that before the captivity, it was altogether in Iudah, till the leading of the captivity conti­nued. In the captivity they had it by one of their brethren, that was called the King of captivity. And after the captivity it conti­nued, till it fell betweene Aristobulus and Hircanus; [...] Rex multitudinis deportatae. who striving for it, were both dispossessed, and Herod an Idumaean placed in their roome; and then was the time of Christ. Now if they shift this off and say: that the Macchabees were not of the Tribe of Iudah, Object. but of Levi; and so deny the prophecy. Sol. The prophecie is divided,Sol. that either a King or a Law-giver should be of the Tribe of Iuda. And that there was a Law-giver even till Christ was borne, its ma­nifest, for they confesse that Simeon Iustus, Note. whose song we have in our Liturgy, was the last of them; and ever since the whole com­pany of their Sanedrim dispersed. The third answer.Object. They say that in the prophecy [...] The Scepter shall not de­part from Iudah. The word [...] signifieth not a Scepter, but a Tribe: so that it is meant, that Iudah should be a Tribe, till Shiloah come. Even that way they are confounded. For ever since that time,Sol. all the Tribes have beene promiscuae, confused; and the Emperours presently after that they had heard, that In Iudaea nascetur orbis do­minus, the Lord of the World should be borne in Iudaea; sought to roote out the Jewes, and especially that Tribe that Christ should come of; and so it made them to confound their Genealogies.

2. Dan. 9.25. Daniel receiveth this Oracle from the Angell, that from that time to Messiah, &c. What these seven weekes are, its shewed in the Gospell; that they stand for yeeres: so counting for every weeke seven yeeres; 49. And so long was the Temple in building: for three yeeres they were in building the walles, and gathering themselves together; the other 46. in building the Tem­ple, as the Iewes said to our Saviour, from that time to the comming of the Messias, 490. yeeres.

3. Hag. 2.10. The glory of the last house, shall be greater then the first. But in the first Temple, there was th [...] Arke of the Lord, the pot of Manna, Aarons rod, the shew-bread, &c. the second Temple had none of these: but the Prophet saith the second Temple should be more glorious. This glory they cannot finde, unlesse it be in the time of Christ; for forty yeeres after his death it was destroyed: so they make this no prophecie.Petrus Galati­nus de ar [...]is. Two Famous companies among the Iewes: the schollers of Rabbi Shamma. 2. Of R. Hillel: but the latter, the more fa­mous. Petrus Galatinus out of the third of their Talmud, that the schollers of Rabbi Hillel, considering th [...]se three prophecies, Daniel, Haggai, Esay, though they lived 50 yeeres before his time, hoped that he should be borne in those daies: being thereto induced by the end of the 60. chapter of Esay, That God would hasten his comming. In the same chapter of the Talmud, on that place, Esay 9.7. [...] is written with [...] finale. in all copi [...]s in that place onely, against the nature of the letter. Whereupon Rabbi Thalumma doth hold it is an Oracle: s [...]. that i [...] is the number of the yeeres betweene Esay and Christ his comming. i 600. yeeres. 3. They say,This a princi­ple among the Iewes, that the vaile should not open, not the voyce of the Lord faile, till the com­ming of the Messiah. that the prophecie of the second Temple, should not cease: (which was nothing else but a small still voyce comming from the Lord:) nor the Temple open, till the Messiah came, &c. And they confessed that this voyce ceased in Christs time, and in Herods daies, and that the vaile of the Temple rent in two peeces, and never since came it together. Besides these three, other three or foure. The continuall sending to and fro, as of Iohn Baptist, doth argue, that they wholy did looke for his comming then: the Disciples to Christ. Some, that thou art Elias; some, Jeremias; some, one of the Pro­phets. 2. About that time there were so many false and counterfeit Messiahs, as never were before, nor never after. For there were then either eight or ten,Seven or eight as Iosephus in the 18, 19, 20. books of antiquities. Beside Herod, of whom came the Herodians: Iudas the sonne of Mar­baeus, Acts 5.36, 37. by Gamaliel. Th [...]udas, Arthronges, Barchosba, the elder and the yonger. But especially the yonger was in such reputation, that all the Rabbins did acknowledge him for the Messiah. These upstarts d [...]e argue that there was a great expectation among the people; for never since then, durst any be so bold, as to call himselfe the Messiah, save one. 3. Suidas in the word [...] Iesus, saith that it was reported to Iustinian the Emperour, by Philip a Merchant of Constantinople, that had received it by the report of one Theodosius a I [...]w, that in the catalogue of Priests was found [...],In the Temple for a while. At the same time that Christ was cru­cified, there was the first breach made into the City, in the same time of the yeere. Am [...]s 6.14. Zach. 11.12.13. The siege of Ierusalem most miserable. I [...]sus the Sonne of God and of Mary, and that he was admitted into the company of the twenty two Priests. It should therefore seeme, that he was a Priest, else could he not have preached; because he was of the Tribe of Iudah. And for this cause some thinke that he was per­mitted to preach at Capernaum. Beside these, one more. The pro­phecie of Christ, Luke 19.43. of the destruction of the second tem­ple. They confessing that after Malachy, there should no Prophet arise, but it should be Messiah, Amos 6.14. from the entring of Ha­math to the river of the wildernesse, Zach. 11.12, 13. The siege of the City so strange and wonderfull as never was the like: that the very heathen did see and confesse that the hand of the Lord was [Page 49]against them, when they could not besiege it long for water, there was a little brooke Siloh, which in former yeeres was so dryed up, that men might goe over it dry-foote. That did so swell suddenly, without any naturall cause, that it served all the armies of the Ro­mans. 2. Titus did labour by all meanes possible to offer them peace: yea he granted them to set downe what condition of peace they would; so they would yeeld themselves to the Romanes: yet they were so wilfull, that they would suffer no condition of peace. There was such a great plague, beside many millions slaine, that the ground could not containe the dead bodies, but were faine to cast them over the walles: such a famine, that they were faine to eate their owne children, &c. The first breach that the enemy made into the City, was at the brooke Cedron, where they tooke Christ; and on the same day that Christ was taken, was the Citty taken; on the same feast day at the same time of the yeere. The Emperour commanded them to be whipped there, where they had whipped Christ. 30. Jewes were sold for a penny, as they sold Christ for thirty pence. There is a prophecy,Amos 2.6. Amos 2.6. For three transgressions of Iudah, and for foure, I will not turne to it; because they sold the innocent for silver, and the poore for shooes. Righteous. They being urged to tell of whom the Prophet meant in this place: knowing not how to shift it off, are faine to say, that it is of Ioseph, that was sold of the Patriarchs for silver: and for that cause, that they suffered that mi­sery. And never since had they any reliefe, but have lien these 1500. yeeres, scattered over all the world, hated of all, scoffed at of all, and now they are become common bondslaves to all the world: and whereas before they were wont to feede their Rab­bines, now they are faine to feed the people, least they should be forsaken of them.

Whether Christ be come.That the Messiah is not come. Beside the confounding of the Tribes, they all confesse, Mich. 5.2. That he shall be borne in Bethlehem. There is now no Bethlehem, nor any place where Bethlehem stood, for him to be borne. This they are driven to answer thus: that he was borne indeed, before the building of the second Temple; but ever since he hath lurked in some corner or other, they know not where; but he will at the length come. But Paulus Berosus and Augustine an­swer this. Ammianus Marcellinus. Iulian to worke despight to the Christians, gave them leave to build their Temple againe, sought to gather them together. Being come together, and having laid the foundation thereof: there brast a fire out of the earth that bur­ned their timber, cast downe their stones: and though the Empe­rout oft times encouraged them to their worke, and gave them great summes to the building of it; yet yould the flames come out of the ground, and overthrow their building. There was one since, that tooke upon him to gather them together, that called himselfe Moses Cretensis; he would needs with foure hundred divide the sea, and goe thorow it dry-shod. But the waves stragling against their course and nature, suddenly comming upon them, they were all drowned; and their friends that stood all along the sea-shore were not able to save one of them.

Againe, there were often prefixed times by the Rabbins, when Christ should come, and yet all deceived. Rabbi Shahadiah ap­pointeth 1200. yeeres. Rabbi Salomon, Rabbi Jehuda, 1390. Rabbi Elias, 4230. Rabbi Moses ben Maymon, 4474. and his time that ap­pointed last, was expired 300. yeeres agoe: and yet their Messiah is not come; and they are ashamed to appoint any more time, but forbid under paine of death, Ʋt sint in spiritu vertiginis, that they may be in the spirit of giddinesse; having their eyes open, and will not see.

3 3. Thirdly, betweene the Mahometists, Turkes and us. They say there is but one God, and therein they agree with us: but in Christ they agree not with us. For they say in the fourth chapter of the Alcoran, that he was not the last Prophet, that should finish all prophecies, but Mahomet. Seven points to prove that their religion cannot be the truth.

• 1. Because it is forbidden through­out all his Dominions, to call it into question. And to him that shall at any time call it into question, it is present death. But the truth delighteth in nothing more then in sifting, and feareth it shall ne­ver be sufficiently sifted. They give us money, and say it is good, but will not suffer us to weigh it.
• 2. If ever there were mulierum fa­bulae, old wives fables,
  2. It is fabu­lous.
  it is very like they are in the Alkoran: its full of untruths. Andreas Maurus, not onely a Saracen, but also a Bishop of theirs, hath set downe 900. untruths out of the Alkoran; whereof these be two:
  • first, 15. chap. Eluiraim, that Abraham was the sonne of Lazarus a beggar; whereas it is certaine, that there are about 3000. yeeres betweene them.
  • Secondly, 18. section. That Mary the mother of Christ was Moses sister: whereas there are 1600.

yeeres betwixt.3. Doctrine, the manner of it, it came of the will of man, that was captivated wholly to his sence, and could goe no further. Thirdly, their doctrine foolish, vulgar, carnall, al­together belonging to the body; there is nothing in it but is visible, sensible, &c. 16. section, Mahomet saith he was in Heaven, and saw God as an [...], having the forme of a man: but his face he could not see; but he felt his hand, and that was seven times colder then the Ise. Of the Angels, that they have bodies, and many heads; and some of them 70000. heads. Of the divels, that they were circumcised, and being circumcised must needs have bodies. Of the Starres, chap. 23. that they are nothing else but Candles in a round Glasse, hanging downe by chaines. And this is the manner of his doctrine.

4. The promi­ses of this re­ligion brutish wicked.4. His Promises, chap. 35.52.54. His Paradise after this life, he maketh of those brutish pleasures, of gluttony, of leachery, &c.

5. His doctrine or precepts, 65. chap. A plaine indulgencie for swearing and perjury.5. the precepts satanicall. And there for a small matter they will sweare and forsweare: for revenge and murder, chap. 41. non ul­cisci injuriam, impium; it is impious not to revenge an injury. For Polygamie and divorcing. 3. chap. the practice doth confirme it, and the precept is plaine. And for Adultery, chap. 23. none may accuse one, without foure witnesses. Every man hath foure wives; fifteene Concubines he may have. 41. chap. they may couple them­selves with beasts; and those that doe this, are counted the holiest [Page 51]men among them: for spoile, whatsoever they can get in Ʋia Dei, Polygamy hath almost made all the countrey rob­bers, because otherwise, they are not able to main­taine their owne wives. 6. The mira­cles false, and without wit­nesses. in the way of God, (as they call it) is their owne. 16. chap. And that is the cause, why there goes none into their dominions, unlesse they be well furnished: who neverthelesse are then commonly spoyled.

6. For his miracles, there are some set downe, but all without witnesses. 92 ch. When he was a child, being sent into the fields with Cattell (for he was a driver of Asses) he met with the Angell Ga­briel, which ript his belly, tooke out his heart, cut it in two, out of the middest of it tooke a lumpe of blacke blood, which (as he said) maketh men to sinne, and is the beginner of temptation in man: after closed up his heart, and did put it into his place againe. First, there is no such lumpe, say all the Anatomists. Secondly, there can­not be a naturall cause of temptation, which is spirituall. Second­ly, being with one of his kinsmen in a faire Moone-shine night, his kinsman required this of him, that he would cause the Moone to come downe, and breake it selfe into two halfes: and that the one part might come into one of his sleeves, and the other into the other sleeve; and come out whole at his brest, and so goe up into her place againe, and so it did. But its marvell that the Astro­nomers did never misse her out of Heaven, and one would thinke it impossible for such a great body to come into such a slender body, seeing they have noted the very least Eclyps; it was a close miracle betweene him and his cosen.

7. Its propaga­tion by force.Lastly, by what meanes the propagation of his Kingdome came, 9. chap. That God delivered him a sword to compell men to his religion, if they would not otherwise be brought to it: but (as be­fore is said) unnaturall meanes for truth. And so it hath beene his practise alwaies. At the first he was of very base condition, subject to the falling sicknesse, and troubled with divels. First, he was a servant; but afterward by the bignesse and comlinesse of his body, after his Masters death married with his Mistresse, whom he served before, whom he entised by sorcery; after was banished by the men of the same City for his evill demeanor.Machah his wife, and his 15. concubins. After that by the helpe of his wifes friends, and his parents, recovered the City; got the rule of the City; warred against the King of Scythia, to whom they were then in subjection; having overcome him, by meanes of the negligence of the Emperour Heraclius, entering a league of peace with the Emperour, and after breaking it, got all the Emperours Dominions. It prevailed when the world was at the worst; when religion was cleane worne out; when there were fewest learned men: it hath never taken hold of any excellent man,The Turke himselfe stan­deth in awe of the robbers, so that he is faine to feed them with money, that they might not be trou­blesome to him. either for the gifts of nature, art, or grace.

It agreeth not with the proceedings of Christian religion: the manner of the proceeding of Christian faith was not by killing, but by being killed. The effects of their religion in perjury, in swea­ring, in murther, in sheading of blood of their children, and kins­folkes. Some have slaine 17. of their kindred, to convey the suc­cession of the Empire to one of their owne: in divorces their spoy­ling [Page 52]about Arabia deserta. Last, they live in a most servile estate: for they can convey nothing to their successours; but after their death, all is the Turkes. Mancipia sunt sui imperatoris. 2. Pet. 1.19. [...]. We have a more sure word of prophecie, whereunto ye doe well that ye take heed,How we know that those Scrip­tures are the true words of God. Men in old time spake as they were moved by the Holy Ghost. Religion is the coupling of relations between God the Creator, and man the creature: God is provider, and man that is the provi­ded for. Quod propter ali­ud, p [...]sterius est eo, propter quod est. That which is for some other thing then for it selfe, is poste­rior to that for which it is. as unto a light that shineth in a darke place untill the day dawne, and the day starre arise in your hearts. Now the fourth is ours. That it is to take place, before in the other three, [...], by way of confutation, or negatively. Now in the fourth [...], positively. But because the fourth principall question is so neerely joyned with the proofes of Christs Religion, as ex­cept in one or two points, they cannot be severed: Therefore it is not amisse, to handle both under one. 1. The effect of the mea­ning of the Apostle here is, that we have a most sure word from the Prophets, and of all those, from whose hands we have received the Scriptures. This is most sure. And albeit there is but a small portion come immediately from God; yet being delivered by the ministery of man, the ministery of man prevailed no farther, then that it agreed with the word immediately comming from God. 1. Seeing that man is to come to God some way, and religion is this way; we necessarily gather, that this way is as ancient as man himselfe: else should there be a time wherein man was out of this way, and so consequently frustrated of his end. 2. Tertullian. de praescript. adversus haeret: Quod primum, verum, what is first is true. It holdeth in religion, and in any other thing. The Philos. Entia maximè vera, being chiefely true. Reasons: because as the truth is an affection of that which is; so falshood an affection of that which is not. Therefore falshood non potest consistere in suo, sed in alieno, cannot consist in it selfe, but in another. Therefore falshood is after truth. (Assum.) But the religion of the Christians is more ancient; for the Jewish and Christian religion are both one. The Law is nothing else but the old Gospell, the Gospell nothing else but the new Law. The Law Evangelium absconditum, a hidden Gospell. The Gospell Lex revelata, a revealed Law. So that they agree with us till the comming of Christ, and there they leave us.

As for the Heathen religion, a great part of their stories is fabu­lous; and part true. For that part which is fabulous, it began with their Gods: for further then their Gods they cannot doe. Now their Gods (as Orpheus and Homer that write upon them) they cannot be but the age before the Trojane warre: forasmuch as Hercules, Aeneas, and the rest of their children lived at that warre, which warre was 3030. yeeres after the Chronology of the Bible. And betweene Orpheus his writing, which was their ancientest Poet, and Moses, are at least 800. yeeres. As Strabo, Plutarch, Diodor. Siculus, doe testifie. If their fabulous part commeth so short of our religion, then must the true part come farre shorter. Ʋarro saith (who was in Tullies time) that that truth which the Gentiles hold could not be much ancienter then 700. yeeres before his time. And it is [Page 53]sure, that the ancientest records of their truth, come from the se­ven wise men, of whom Solon is the chiefe and ancientest:The restoring of the capti­vity by Cyrus, in Esdras time. he was in Croesus time; Croesus with Cyrus. Cyrus and Esdras of a time. Esdras is the last of the Canons of the old Testament. Therefore the whole Bible was before any writer or recorder of the true part of the Heathen stories. Their ancientest Historiographer is Hero­dotus; yet he presently after the beginning of his booke, entreth into the History of Croesus: By the which we plainely see that the Christian religion is farre more ancient then the Heathen. So may another consequent be gathered: that whatsoever God or truth was of the heathens religion, they had it from the Jewes religion.Rome called Magna G [...]aecia: the Romanes had their let­ters from H [...] ­m [...]tinus [...]ph [...]sus. These 2. coun­tries Egypt and Phenicea, with the Mediter­raneum sea doe compasse in Iury. The Druidae among the French men; and the Bardi and off-spring of the Druidae, fetch all these monuments out of Greece. The Ro­mans, they thanke the Grecians for all that they had; both for their letters, lawes, and religion: for they had them from Numa Pom­pilius a Grecian. The Grecians referre all that they have to Cecrops an Egyptian. Affrique, Lybie, Cataphrygians, Indians, they in Arabia petrea, to Cadmus, a Phenician. Now Phenicea bordereth North­ward upon Iury, Egypt Southward, the Medeterranean Sea West­ward. Now if we enquire from whence the Phenicians and the Egyptians had their knowledge, we shall see that it came from the Jewes. The wise men among the Grecians asking counsell at their Gods how they might get wisedome, and from whence the know­ledge of arts where to be had received this answer: That it was to be had among the Chaldees. [...]. The onely wise men are the Chaldeans, and happily the Hebrewes; which [...], declarative or expositive, and noteth some one part of the Chaldees. i. the Jewes. So Orpheus saith,All know­ledge refer­red to one Chaldean, to one stranger. Ios [...]phu [...] lib. 2. cont. Appio­oem: out of Manetho. Origen lib. 4. cont. Celsum. For the know­ledge of Phi­losophy: for the Egyptians were perfect in philoso­phy, the Gre­cians but chil­dren for man­ners, [...]ocyllides his verses out of Numb. Deut. and Exod. All Solons wis­dome from an Egyptian. Pythagoras from a Iew. that God after the fall of man, being angry with mankind, destroyed all; and had revealed all knowledge and wisedome Vni Chaldaeo, to one Chaldean the eighth person: and Plato in Epimenide, referreth all learning uni Barbaro, to one Barbarian or stranger. Who this 8. Chaldean and 8. Barbare is, is now to be enquired. The Egyptians, they confesse they had all from one they call Theuth. The Phenicians call him Thaath, not much unlike the former. Theuth in Caldee signifieth a stranger. This stranger, by all likelihood must be Abraham, who was a stranger. And Eusebius out of Manetho doth witnesse, that Abraham was so greatly esteemed of in those Countries, and honou­red with so honourable remembrance, and so many: that it is very plaine, that he was that stranger; their chiefest exorcismes used to be done through the God of Abraham. And Manetho alledgeth, that in many places of the Countrey, his name was written or in­graven, &c. in sundry Temples, &c. i. Phocyllides. For manners, living in the 59. Olympiade, his verses are so evident, that one may see, that they be word for word taken out of Moses his law: and that one may easily point forth, that this and that verse is taken out of this and that place of Deuter [...]nomy Numbers, and Exodus, &c. But we will deale with their owne records Plutarch saith that Solon fetcheth all his wisdome from Egypt, from one Souchedis. Plato all his from [Page 54] Caldaea of one Semuthis. Strabo lib. 16. saith that Pythagoras had daily conference in the mount Carmel; and that in that mountaine were ambulachra Pythagorae, Pythagoras his walkes. And some of the Heathen said, that he was cicumcised. Euseb. lib. 4. de praepar. Euangel. out of Clearchus a peripatetik, affirmeth, that Aristotle never went into Egypt, but yet he had daily conference with an Egyptian, or a Jew. Demetrius reported to Ptolomey that gathered together the great Library; that he had heard Aristotles schollers say, that sundry of the Philosophers and Poets would have translated the old Testa­ment into Greeke; and yet in the same booke, in the Epistle of Aristobulus it is said, that part of it was translated before the Empire of the Persians was begun; long before it came to be translated of the 70. But it appeareth that it hath pleased God, in most strange manner, in every Nation to leave some Register or Chronicle of this; as among the Egyptians Manetho: among the Phenicians, San­choniatho: among the Chaldees, Berosus: in Asia minor, Abidenus: among the Persians, Metasthenes: among the Gentiles, Histaspis, Heca­taeus, Euemerus, Alexander polyhistor.

In the second booke of Herodotus, we shall finde that notable mi­racle that God wrought on Senacherib, though somewhat corrup­ted: the edict of Cyrus, almost the whole prophecie of Daniel. 11. booke of Josephus, (as Augustine lib. 8. de civit. Dei.) Alexander being in Babylon and purposing to build an Image to Belus; and certaine of the scattered Jewes, which were then the cunningest workemen, refusing to build an Image to any Idoll of the Heathen, vowed to roote out cleane all the Nations of the Jewes: but he was soone ap­peased by Iaddus the High Priest: for he hearing of the Kings vow, met him in peaceable manner, in Aarons attire; whom, as soone as Alexander saw, he fell downe before him and worshipped him, and presently gave over his purpose. And being demanded the cause of so sudden change of his purpose; answered, that Hiaddus appea­red unto him in the same likenesse of that God which appeared to him, bidding him to conquer the whole world; in the very same attire that that man ware. After those daies, by the meanes of Ptolomey and his Embassage to Aristobulus, and his great Library in Alexandria, the Jewes religion was dispersed. La [...]rtius in the life of Epimenides, which agreeth with Act. 17. The Athenians being visited with a strange plague, and asking counsell of the Oracle how to rid themselves of it; the Oracle sent them to Epimenides. He told them that they were not to seeke to their owne God, but to another God: for it was another, above all their Gods, that sent them this plague; and it was onely to be driven away by Sacrifice. They making offer to discharge themselves of this, offered Sacrifice: the plague never­thelesse continuing, they were faine to send to Epimenides the se­cond time, to know in what manner they should sacrifice, and where? he counselled them to let the beasts goe whither they would, and in that place where they should stand still, there to sa­crifice them to that God, that had sent them that plague. The beasts went on with the Sacrifice on their backe, untill they came [Page 55]to Mars his streete; and comming to a faire plat, there stayed: where they built an Altar, and dedicated it [...],Acts 17. to the un­knowne God. The like is in the Romane histories: the Romans having got a great victory over their enemies, after built a Tem­ple, and consecrated it to peace: and demanding of their Oracle, how long it should continue; word was given them that it should endure, quoad virgo peperit, till a Virgin should beare a child: which, because they thought it would never be; they set this inscription upon the doore, Templum pacis aeternum. The everlasting Temple of peace. And about the time that Christ was borne, in the shut­ting, on an evening it fell downe to the ground, without any helpe. Thus much for the Antiquity, both by them whose writings yet re­maine, and fathers: as also by the Heathen themselves, that pro­position alwaies holding, Quod primum, verum. What is most ancient is true.

2. Argument. The continu­ance of it.The second argument, from the continuance of preservation of it, most miraculously. as that the religion that commeth from man or any false God, cannot have the like: whereas we see the Jewes continued in captivities under other nations, more then any: as under the Philistins, Moabites, Amorites, Persians, Romans, Egypti­ans: and yet in all these it hath continued. So also the people round about them,Especially the victorers na­ture being to turne the re­ligion and lawes of the conquered to his owne. bearing a deadly hate to them and their reli­gion: And Antiochus bending himselfe wholly to destroy all the copies of the Law; and yet hath it beene so wonderfully preser­ved, as not one jot of it hath at any time perished. We see that the chiefest men in Philosophy, Physicke, Law, &c. have left their schol­lers behind them to ren [...]w their writing: their workes have beene countenanced of mighty men as much as could be; all meanes in the world hath beene used for the preservation of them, yet most of their writings have beene lost; some have come to the posterity unperfect, or very corrupt. On the other side, there hath beene extreme contempt of the Jewes, their enemies intent alwaies to subvert them, and their religion: as also a purposed malice of the Jewes themselves against their owne religion. All meanes possible used to the subverting of it, yet as yet, it hath continued. So that there is not a materiall point that feareth the sifting, either concer­ning manners or faith: so that we may say, Hîc Dei digitus, here is the finger of God; for time leaveth her markes in humane things. And though there be differences in the divers taking of things: and in the divers forme of words: yet they tend all to one end. There is no materiall difference about any materiall point: so that it mattereth not which of all the waies it be taken.

The like may be said concerning the whole manner of their re­ligion. They never changed their religion, customes or lawes, being in captivity in divers strange Lands: whereas any other Nation, being instituted in a strange religion, strange customes and Lawes, useth to alter her owne, and give her selfe to that other religi [...]n.

3. The cer­tainty of Christian religion.The third thing, the certainty. That whereas other writings are brought into question, or are imperfect, or not authenticall, but [Page 56]counterfeits,The perfectest of all mans writings fals into one of these. In it 1. no im­perfection. Impossible that man should take away the least part in the Christian re­ligion, with­out the de­struction of the whole. 2. No contra­diction. or include contradictions: but this religion can fall into none of these. Therefore this religion must needs be the religion of God. 1. For imperfection. It is a certaine note, that when any thing commeth from man, it groweth by little and little, untill it come to perfection, no such thing in this. For in the delivery of the Law all was delivered at once most absolutely, in the 10. Com­mandements, under which there is no duty, but may be sensibly contained: to which nothing hath beene or could be added; no­thing be detracted, without the cleane overthrow of the whole, onely writers have explained them. which, because man cannot doe in his writings, it must needs be from God.

2. For contradictions, Paul, 2. Cor. 1. The words of man are sea­led with etiam & non, yea and no: but the writings of the Prophets are etiam & amen, yea and amen. In this behalfe we are to relie our selves to the fathers writings, that say, that all the contradicti­ons, that are in the Scripturs, may be reconciled by the 7. rules of Logicke.

For the 3. others, seeking for feare of reprehension to hord up their writings among a few;3. No corrup­tion. the best of them have had some cor­ruption. And that hath often beene taken under the name of di­vers authors, that was not the authours owne: and often supposititia have had such resemblance to the authours stile, and to the rest of his workes,Platonis Axia. Arist. de plantis, &c. that one could hardly, or not at all, discerne them from the rest. But God taketh a contrary order for his law: he will have a copy of it in the side of the Arke: another for the Prince, another for the high Priest: for every Priest one, a copy for every Tribe. He commanded the people of Israel to have it in their hangings,The diversity of waies to preserve Gods Law without corruption. in their frontlets and fringes of their garments; in the eyes of all men. That what evill soever had betyded them, it might not one with be empaired; and that no corruption might take hold of it. And the Jewes knew very well the daies of Antiochus, that those worthy men died for the maintaining of it, would not have ventu­red their life for a counterfeit Law.

4. No Prophet hath corre­cted any Prophet that went before him, or that was of the same time with him. Theophrastus corrected Ari­stotle his ma­ster.4. In all other writings, there have beene some things, that their successours have amended. Some they have abrogated, or have put to of their owne; no such thing here. No Prophet that hath beene since Moses, hath at any time gone about to correct Moses, or to correct any thing that he hath, or to put in; but hath yeelded to that as true, and sought more to confirme it, &c. but for the man­ner of the first religion, that none shall dispute of; God requireth no such thing of us; but commandeth the contrary, Deut. 4. [...], try all things.

Fourth thing. The end, whereto all these bookes drive. What­soever man bringeth forth, it must needs have proprias hominis pas­siones, mans proper passions. The proper passions of man, will seeke to make man (at least in part) their end. An unregenerate mans actions,That religion which attri­buteth all ho­nour to God, is the true. full of affections. So that when any religion doth either take all to it, or the chiefest part; it referreth all the ho­nour, or the chiefest part, to her end. The end of religion, the [Page 57]honour of God; his glory wholly onely: now, he cannot be brought out of conceit of himselfe, but Religion bringeth him. As God is the authour of all essence, so also of all good; therefore the end of all good: therefore all honour wholly to be given to him, none to have any part with him; all honour must be given to him, that giveth all other their attributes: but this doth not any religion, but the Christian religion. Every victory, all honour of it goeth to God, nothing to man: whereas all the other seeke mans honour, ei­ther in the whole, or in part.

The Poets and Philosophers have greatly stood on mans free­will: they will give him his igniculi & semina naturae, sparkes and seeds of nature to goodnesse. And by these, with exercise they will make him authour of his owne perfection. But our religion ac­knowledgeth nothing, but that it came from God, and to be refer­red to God. In God there must be an unity: therefore that religion naught, that acknowledgeth any more then one God. 6. Deuteron. True religion acknowled­geth but one God. Diodorus Siculus alledgeth that Moses departure out of Egypt was of no other occasion, but that he would not worship many Gods. We have but one God: the Jewes (no) more; and though the Turkes seeme to hold that there is but one God in essence: yet when it commeth to the point, that there is but one God, that doth good, they will have many mediators to that God; and so consequently, many Gods: but we have but onely one Mediator.

5. Arg. That religion that commandeth all good, and forbiddeth all evill, is true.5. Arg. The precepts or doctrine. i. Because we hold that there is darknesse in every man, not regenerated. Therefore in the reli­gion of man it cannot be, that all good should be commanded, or all evill restrained: but some lawfull things are restrained, and some unlawfull permitted. No sect cleane of this. Among the Athenians it was counted so small a thing, the keeping of a mans faith, or the breaking of it, that of them came this proverbe, Graeca fides, small truth. Theft permitted among the Spartans. Among the Romanes, Lupercalia, Floralia, Bacchanalia, solemne Sacrifices and playes dedicated to Pan, Flora, Bacchus. To the first state, they knew but one Commandement. i. the seventh, and that was not kept. The first Commandement openly broken: the second broken, or shame­fully abused; as the rest, either broken, or never heard of. Beside actuall sinne, they knew none; they knew not that concupiscence is a sinne: of the lusts of the flesh they counted nothing; but affe­ctions indifferent, &c. But some restrained the use of marriage: some the use of meates.

6. Arg. Ano­ther note.As unlawfull things are forbidden, so are they forbidden to all alike; but the Heathen have no such exact Law, but there may be a dispensation for it: no such straight punishment for any offence, but it may be restrained by the person time, &c. As the Magi said of the King of Persia; indeed we finde that it is not lawfull for a man to marry his sister: yet we finde by another Law, that a King may doe what he list. But the Saints of God would have said flatly with Iohn the Baptist, non licet tibi, &c. Math. 14. [...]. it is not lawfull for thee to have her; though they had lost their head for it.

7 7. Arg. Out of this, another argument: That this religion, and these bookes, goeth to the very heart: and other sticke in the skin. These stop the streames; they make the lusts of the flesh but affe­ctions and indifferent things. This religion taketh away concupi­scence, the roote of all sinnes.

8. The Scrip­tures exceed mans under­standing.Another Argument. It is a necessary argument, that that which cannot come from man, commeth from God. But there are sundry things in our Scriptures, that are metaphysickes indeed: and passe the capacity of man: as that Jehovah should be Elohim, that is, three persons in one God, the Trinity in Unity; that God should become man: that God should take the guiltinesse of man, by suffering for him his punishment: that God could ordaine a world, and out of it gather a Church to himselfe;They exceed mans will and appetite. C [...]aque naturale est, sua peccata, patriae, & suo­rum, quantum fiori potest tegere. & all of nothing. So for a man to come to this, that he wil not conceale his fathers, mothers, or friends faults: to speake against his owne country and countrymen: yea against himselfe, is against the nature of man, & cannot be wrought in man, but by a supernaturall cause. This we see the holy men in the Scrip­tures did; It is naturall to every man so farre as he can, to cover his owne faults, and the faults of his Countrey and friends. Moses, when no necessity bound him, confessed that he came of a cursed stocke: spared not his brother Aarons fault in making the Calfe, but com­mitted it to writing; spared not his sister Miriam in the cause of murmuring: no not his owne fault, in murmuring against the Lord at the waters of strife;Numb. 11.11. dispossessed his owne children, and would not have them to succeed him in the Magistracy (a very unnaturall thing) but preferred Ioshua; yea he put by his owne Tribe, and the Tribe of Iuda, and preferred Ephraim. This is not able to agree with the naturall man, but must come from an higher cause. Therefore the writers of these bookes must be inspired by God.

10 10. Whereas the whole drift of the greatest Philosophers, and most learned men, was to teach how Kings should enlarge their Kingdomes, and to be in credit with Princes and great men: this teacheth, that life is the contempt of life. It teacheth the contempt of the world, and worldly honours. The Prophets, they never sought to be in favour with Princes, but were so farre from that, that they answered them not so much to that they asked, as to that they should have asked: therefore this is supernaturall. Therefore the true way, and from God, not from man.

Against the Iewes.The next point, as God is a Spirit, so must his worship be spiri­tuall: so we finde in the Scriptures, not onely forbidding of images and shadowes; but also a flat negative. And as in the case of Gods unity, though false religion may agree with the true in the first point, yet not in the second: so in this regard, howsoever they ex­clude images; yet they fault in this, that all their worship is ceremo­niall; bodily, and rituall, consisting in matters of ablution and outward types. And though there be types in the old Testament, yet he proclaymeth every where, that he abhorreth them: for he will have a contrite heart, and onely the circumcision of the heart. [Page 59]Therefore as man is bodily, and his notions fall into the compasse of the body; so as that worship that commeth from him, is bodily: whereas the worship that commeth from God is spirituall.

2. To this may be added that of Miracles and Oracles, to con­firme this religion, as the other did in confirming their religion. They were not done in corners, but in the sight of Pharao, in the middest of all his servants. 2. Againe, they were not frivolous, but they that have felt them, have got good by them. 3. They are not imitable nor expressible by the art of man: as the dividing of the red Sea; the causing the Sunne to stand still in Ioshuahs time; the making of Ahaz Diall to goe backe 10. degrees; both which Areo­pageta saith are in the Persian Oracles. The raining of Manna from Heaven, Iannes and Iambres were not able to imitate Moses.

For Oracles of the Gentiles, they did [...], philippise; Oracles. speake as King Philip would have them: and that they were very ambi­guous, and needed Delio natatore, the Swimmer, the Interpreter Apollo to expound them. Therefore Porphyry said that their Oracles commonly had Posticum, a backe-dore. These doe not [...], philippise, are not doubtfull, need no Delius natator, the Swimmer, the Interpreter Apollo.

Last, most of the heathens Oracles came not to passe: but in the Scriptures, they came all to passe: some three hundred yeeres before; some 500. some a thousand, some three thousand, as the dilatation of Iapheth, which happened not before the calling of the Gentiles. And this for confirmation both of the old and new Te­stament, common to the Jewes aswell as to us; those that follow, are proper to Christian religion. 1. Aug. 23. de eivitate Dei; out of Por­phyrie, de regressu animae, of the regresse of the soule, the greatest enemy that ever the Church had, That it is no true religion that doth not yeeld a sufficient purgation to the soule of man. Moreover he addeth there that the Platonists received from the Chaldees, that the purgation of the soule of man, cannot be nisi per principia: but by the principles; we know that Plato his principles were [...] the father, the mind, love: an enignaticall speech of our Trinity. But this. i. the purgation of the soule of man, no religion teacheth but ours; for it teacheth that [...], the word tooke upon him sinfull flesh, to purge away the sins of man; therefore ours the true, all the rest are meerely bodily; for all their exorcismes and sacrifices are bodily, and not spirituall: and so withall, the God of the Christians, is not like to the heathen gods; for he is [...], one who loveth man. i. he delighteth not in cutting mens throats, or burning them to afhes; as their divels, had virgins, babes, old men, young men, good men offered up to them. And the sacrifices of beasts in the old law, were onely used for two respects.

• 1. That they might be types of those things that are in the Gospell.
• 2. To be an admonition to men, to shew them that they have deserved to be thus killed and sacrificed.

God was so farre from having men to be sacrificed to him, that he himselfe came downe to give himselfe a Sacrifice for our sinnes. And what greater love can be, then for a man to give his [Page 60]life for that he loveth for his friend; therefore no greater [...], love to man then this.In a witnesse, two things required: 1. Skill.2. Honesty. 1. Ioh. 1.1. Now for the Gospell. 1. For the witnesses. In a witnesse, two things required. 1. Skill. 2. Honesty. First, for the skill. There is never a one of them, but can say, we write and say, [...]. Which we have heard, which we have seene with our eyes, which we have looked upon, and which our hands have handled. Not as Ho­mer, Plato, and the rest, that had their things from other, and by report: And withall, the writers of the Scriptures, writing them when the world bare greatest hatred against them; and yet never any durst write any booke against Moses in his time, or against the Gospell in these daies. And de probitate testis, concer­ning the honesty of a witnesse;The honesty of a witnesse. there can be no better reason given, then that Tacitus giveth: That they testifie best, quibus nullum est mendacii pretium; that have nothing for their labour: and so here, the Prophets and the Apostles had nothing for their paines; where­as if this religion were false, he had reaped perpetuall ignominie and shame,For the credit of the story, eternall testi­monies. he had in vaine deprived himselfe, of all pleasure, wealth, and preferment: For the credit of the story, concerning first the nativity of Christ: secondly, his death. For his birth, we know the Oracles of the Sybillae were in greatest account among the heathen, and held as true of all men: and if those be they which we have, there is nothing which can more plainely set forth the birth of Christ; his life, his death. For there we may see every action set downe, and almost every circumstance. That they be the same, first those two verses that Lactantius citeth, we finde in these. Secondly, those that the heathen cite, as Tully, one saith that they were the very speculum Historiarum, the mirrour of Histories. And we read that many of the learned men in these latter daies, as Marcellinus & Secundanus, were converted to the Christian religion, onely by reading those verses, Cic. 1. epist. to Lentulus. There is much adoe who shall bring Ptolomy the last into his Kingdome a­gaine? Lentulus maketh great suit; his reason was, because that it was the Oracles of Sybillae, that presently upon the reducing of Ptolomee, Prodiret dominus orbis, The Lord of the world should ap­peare. 2. Of divination. Vocandus nobis Rex, ex quo salvi simus, He is to be called of us a King, of whom we may be saved.

Tacitus and Suetonius say, that in the time of the Gentiles, espe­cially in the time of Vespasian, it was said throughout the whole world, that the King of the world should come out of Iury: and therefore his flatterers went about to perswade him, that it was meant by him. Therefore we shall finde, that Augustus Tiberius, and the other Emperours, did labour to roote out the Nation of the Jewes; and especially that Tribe, that the King of the world should come out of. Rodiginus and Voluteran, leave this on their credit, in their writings, That among the monuments of Egypt, they found an Altar of Isis, dedicated Virgini pariturae, to the Virgin that is to bring forth. And like to that de Templo pacis, of the Temple of peace, that it should stand, quoad virgo peperit, untill a virgin hath [Page 61]brought forth a child. So Postellus witnesseth from the Druidae, that they had an Altar with this superscription, ara primogenito Dei, an Altar to the first begotten Sonne of God. Suetonius saith, that about the annunciation of Mary, the yeere before his incarnation, as it were on a faire day, in a great assembly of the people at Rome, there appeared a Raine-bow about the Sunne, of a golden colour, almost of the same brightnesse with the Sunne, save that the colour of it was more yellow. And the Augures being asked a reason of it, they answered, that God would invisere humanum genus, visit mankind. When Christ was borne, the same day, were seene three Sunnes in the firmament; (not three parelii) Images of the Sunne,Sueton. in the life of Vespa­tian. Virg. 4. eglog. Tacit. 21. of his story. that after met and went into one; which cannot be in a meteor; for that it is in a fixed cloud: so that 3. parelii, Images of the Sunne, cannot come into one: to which the Augures answered, that he was then borne, whom both Augustus, and the people, and all the world should wor­ship; this was a signe of the mystery of the Trinity: therefore it is said, that at the next meeting of the Senate, Augustus gave over his title, Dominus orbis, Lord of the world; and would no more be cal­led so. And it is reported that on the same day there ranne out of a shop in Rome, for the space of a day, as it were a river of Oyle, which some take for a signe of his spirituall annoynting. But the chie­fest is of a Starre that appeared, mentioned in the Scripture, as also of the Heathen, that confessed it was stella maximè salutaris, Virg. eclog. 4▪ the luckiest Starre that ever appeared for mankind. 2. Pliny 25. chap. calleth it stella crinita, sine crine; a blazing Starre without crest. And many by cogitation of this Starre, have beene converted to the truth: as Charaemon, among the Stoickes; Caladius among the Plato­nists, upon the inquiry of the estate of that starre, went into Jury, and became a Jew. For his death,Signes for his death. we finde that the ancient wise among the Egyptians, using not to write by letters, but by characters, when they would expresse vitam aeternam, eternall life, it should be done per signum crucis, by the signe of the Crosse; whereby they shewed a badge, that should necessarily concurre with the action that should be the salvation of the world.Math. 27.45. Mark. 15.33. Concerning the two things that the Holy Ghost hath set downe. i. the universall eclypse of the Sunne, and the universall earthquake; so often and so much cast into the teeth of the heathen, that they are ashamed to deny it. Of the earthquake, Pliny 2.25. ch. of both Phlegon, Trallianus, 13. lib. Chron. testified of all the Heathen, not to have come by any natu­rall cause. For the earthquake, there can be no universall motion in any thing: for in nature, every thing that is moved, must have [...] its owne stay; but this earthquake went throughout the world; for the universall eclypse of the Sunne, many were conver­ted by the strangenesse of it, as Dionysius and Apollophanes: For first, the Sunnes eclypses are all particular; this was universall. 2. It was at the feast of the Passover, which was 14. day of the Moone, when the Moone was just at the full, flat oppositly, contrary to the rules of Astronomy, and the reason of man. 3. In the Emperour Tiberius his raigne it is said that presently upon the eclypse, there was an [Page 62]universall defect of Oracles: of which argument, Plutarch hath a whole Treatise:M. A [...]reli [...]s. 3. Chinades in­ [...]ulae. [...] Cyclades▪ wherein he saith, that one Epithe ses, one that was in great credit with the Emperour, sayling by Cyclades, heard a voyce as it were comming out of one of the Ilands, with great yel­ling as they thought or could conceives of spirits, to make report, that the great God [...] Pan was dead. The Emperour afterward hearing of this, called together all the wise men and Magitians. But none could tell,Niceph. lib. 1. cap. 17. [...]. An He­brew child, who com­mandeth the blessed Gods enjoynes me to leave this house, and straightwaies to goe hence into hell: therefore thou being silent, depart hence from our Altars. what this great God Pan should meane. Nicephorus saith, that the Emperours from Augustus to Adrian, did not onely enquire the cause of this defect, from wisemen; but also caused them to raise up the spirits themselves. One asking the Oracle at Delos, why it was put to silence; answer was made, because of [...], the Hebrew child. Trophonius his cave, the Oracle there, the Oracle Delos Jupiter; and Jupiter Dodonaeus all put to silence.

Saint Ambrose, Tertullian, Justin Martyr testifie, that by Pilates E­pistle to the Emperour Tiberius, they were confirmed. Egesippus in [...], the briefe heads of Christ; of his innocent death, godly life, and his resurrection; Ad Senatum de Jesu in Deorum numerum referendo, cum vocis suae praerogativa retulit. He propounded to the Senate with the consent of his voyce, to bring in Jesus into the number of the Gods. But the Councell refused to doe it; quia author ipse consilii non fuer at, because the motion did not first of all proceed from the Senate it selfe. And the chiefest that was against it, was Sejanus who afterward came to a most miserable end.

The next and chiefest argument is the proceedings of this reli­gion. i. Whereas nature and reason teacheth us to get apt instru­ments to worke with, and that the matter must be disposed and well fitted before we worke. But there were no meanes wrought to propagate this religion. For the instruments, they cannot be de­vised more unfit, of no nobility, of no power, of no learning, &c. but barbarous, rude, handicrafts men: for the matter to worke upon, they had it altogether unprepared, nay cleane against them. They had the Jewes in hatred against them; in as deadly hatred, as possibly could be. The heathen also at the first continued this ha­tred against them, after were converted by them; but afterward re­turned to their former hatred. The learnedst men have been against it. Ʋlpian, the greatest Lawyer, who wrote 460. bookes against the Christians. Gallen the greatest physitian; Plotinus the greatest Pla­tonist. Porphyry, the greatest Aristotelian: Libanius, a great writer in the Grecian tongue: Iulian the greatest forcerer: Lucian, the greatest scoffer. For persecutions. The ten strangest and bloo­diest persecutions were against them. The strangest torments that could be devised, were executed upon them: nothing there was, that could be done by force, but it was done. Great and huge heaps of Christians, suffering every where, every day for their faith. For craft and policy. Iulian used all the meanes that could be wrought, by putting downe schooles of catechising, and schooles of the Pro­phets; by breaking godly meetings, by making Dialogues be­tweene Christ and Pilate, against Christ, &c. causing them to be [Page 63]insteed of catechizing to abalienate the childrens minds from Chri­stian religion by all meanes possible. Yet at length forme prevailed, the matter being never so ill disposed.

Man cannot away with this happines.6. The Commandements and precepts in no wise agreeable to flesh and blood. For revenge: we must love them; Love them that hate us, speake good of them that persecute us. Happy shall you be when men revile you and persecute you. For lust: we may not looke after a woman with our eye, to lust after her. For covetousnesse: we must be ready to part with all. For truth: we must not onely con­fesse, and also professe it, when any one asketh of our faith: here is no plausiblenesse in the world.

The meanes. s. promises 7. the next way to make a man forsake, and to terrifie him from it. Math. 10.17. Iohn 21.18. Math. 10.38.7. The promises. Others, as Turkes, Epicures, &c. their reli­gions set them great promises, either in this life, or in the life to come: or in both; as wealth, preferment, &c. in the world to come, ablutions. This, for this life. Fl [...]gellabunt vos in Synagogis suis, they will scourge you in their Synagogues Christ to Peter. They shall bind thee, and lead thee whither thou wouldest not; they shall stone thee, &c. to forsake that they have, and take up the Crosse and follow Christ. He that forsaketh not father, mother, friends, house, all, his owne soule, cannot be my Disciple, &c. You shall not have so much as a breathing time in your persecutions, he that cannot be content to part with all he hath, yea with himselfe, for Christ his cause, he is not wor­thy of Christ. This is not the next way for sequimini me, follow me; but discedite â me, depart from me. Here is a very resemblance of the creation: as in the creation something was made of nothing; so here, nothing is set to confound something: that we may plain­ly say, and see that it is the finger of God, that worketh here. Here is strength confounded by weakenesse, something by nothing, death by death. What is this, but a divine religion.

Mahometisme could never take any hold of any learned man.When Mahometisme first began, the Emperour gave himselfe to pleasure; the people to idlenesse: so that there was nothing but idlenesse and palpable ignorance; religion freezed; very few lear­ned men: But in the time when this began, the world was full of eyes; never so great industry: then it pleased the Lord to shew forth his weaknesse, in the greatest strength of the world; and by his most simple meanes to convert the learned men that then lived; as Pantenus, Clemens, Origen, B [...]sil, Augustin, Ambrose. For the con­version; Paul having a testimony from the counsell, to binde all such as he found professors of Christs name, and to imprison them; being in the highest way to preferment, a man of speciall account among the Jewes (so that Porphyrie saith, it is pitie, that so excellent a man for the gifts of learning, so neere preferment, should have beene converted to the Christian religion;) yet then suddenly he was content to turne to many sharpe showres, whippings, perils by Sea and by Land, shipwracks, &c. he had no great pleasure,2. Cor. 12.2. for he had no time to breath in his afflictions; when he should come to honour; and the people of Lycaonia came to sacrifice to him, and Barnabas: they rent their clothes, beate their brests, ranne in the middest of them, and told them that they were but men as they [Page 64]were; so that they were not vaine-glorious. Origen was the fai­rest for preferment that any man could be. Ammonius was his master; alwaies preferred before Plotinus, who afterward came to great preferment in the common wealth. Yet he was content to leave all, and betake himselfe to be a poore catechist in Alexandria, where he was every minute, in danger of his life: After they were converted, after they were not converted to any sect, &c. never the like examples of manners and all kind of vertues, as in these; of fasting, of abstinence, of continence, of liberality, of justice, in all things, and with all men: of fortitude, (Plotinus one of their great ene­mies saith of thē) omnis Christianus mortis contemptor, every Christian is a despiser of death. For life most innocent and simple. Longinianus the Philosopher in his Epistle to Augustine: I reason thus with my selfe,The heathen men had it cast into their heads, that Christ wrought not by the finger of God, but by magicke. Perfecation by sword, by bookes. They say that your Saviour wrought by magike, and that he learned it in Egypt; but I can hardly be brought to beleeve it. For if he were such a one, and wrought by inferiour spirits, non trium­pharet de diis he could not triumph over the Gods, for he hath con­founded all our Gods, and put them to silence. If he wrought by such meanes, no doubt neither he, nor his followers, would exhort others to such austerity of life and manners; and forbid all such unlawfull meanes. Pliny 2. testifieth of the Christians, that they were the innocentest people that ever lived: and giveth the Em­perour counsell, that if they were accused of any, that the Law might take hold of them; otherwise, that he should not once enquire of them.

The next, their constancy in suffering death; not onely in men of strength, but also in silly old men, maides, children, with their parents &c. And that after so ambitious desire of death, that they would offer themselves to die; as the woman with the child in her armes, that crossed the Proconsulls horse, and being asked the cause why she did so; answered that she feared lest she should come too late to suffer with the other Christians, that had their names in his bill to be executed; for she said that she also was a Christian.

Tertullian in his apo [...]ogy. Omne malum, aut timore, aut pudore na­tura perfundit: malefici denique gestiunt latere▪ devitant apparere, trepi­dant deprehensi, negant accusati, ne torti quidem facile aut semper confi­tentur, certè damnati moerent, dementati in semetipsis, mentis malae impetus vel fato, vel astris imputant▪ nolunt esse suum, quia malum agno­scunt: Christianis verò quid simile? neminem pudet, neminem poenitet, nisi planè jam antea non fursse: si quis denotatur, gloriatur. Every sinne nature besprinkles it either with feare or shame; the wicked they desire gladly to lie hid, they shunne to be seene, being taken tardy they tremble, being accused they deny, though tortured scarce ever doc they freely confesse, being condemned they are pensive; they waxe foolish in themselves, the vehement rage of their evill heart, they impute either to fate, or to the starres. They will not have it to be theirs, because they know it is evill: but to Christians what is like? none is ashamed of it, none forethinkes it, unlesse that he was not such sooner: if any be marked, he glories. Si accusatur, non [Page 65]defendit: interrogatus, velultro consitetur, damnatus, gratias agit: Quid hoc mali, quid non habet mali; timorem, pudorem, tergi­versationem; poenitentiam, deplorationem? Quid hoc maliest, cujus reus gaudet, cujus accusativo votum; cujus poena, felicitas, &c. If any be accused, he defends not; being asked, he confesses freely, being condemned, he gives thankes: what evill is this? what wicked­nesse hath it not, feare, shame, hasting, despising, bewailing. But what evill can this be, whereof the party accused rejoyceth, where­of to be accused, is their desire, for which to suffer punishment they account felicity. There is never a sect of all the Philosophers, but one edict put forth of the common wealth, that it should be present death to be maintainers of it, would dash it, as it did Pyrrho and his followers. But no edict ever could, or hath put this to si­lence, no persecutions either by sword or by bookes, &c. but the Christians tyred their persecutors. Where there is a mutation, there must be an agent to worke; but these were onely the patients, and by suffering did weary the agents.

For the manner of the departure of their persecutors. From the persecution under Claudius, to the last of the ten; all the Emperors, and all that had set to their hand to any Bill, in those ten persecu­tions of the Christians, came to a fearefull end: onely Libanius escaped, that presently went to Basil and became a Christian. All the rest came to a miserable end, as Iudas, Herod, Pilat, &c. Sejanus, So that one crieth out to an Emperours, parce nobis; si non nobis, parce tibi; si non tibi, parce Carthagini: pitty us; if not us, yet pitty thy selfe; if not thy selfe, yet pitty the City Carthage.

Last, the divels testimony. For it is a point in Law, that how ill soever any witnesse is otherwise disposed, yet his witnesse may be taken, Cum confitetur in dedecùs suum, when he confesseth to his owne reproach. Eusebius saith, that Iulian the Apostata being in Antioch, and being desirous to deale with inchanting the spirits, having made his circle upon the place, where Babylas a martyr was buried, and adjuring after his manner, the divell to come up; the divell confesseth, that he by all his cunnings and adjurings could make him come up there, before he had digged up Babylas his ashes.

Tertullian challengeth the Emperour and his Religion. Let me come, saith he, into your Temples, and let me talke with any of the spirits in your Images. If I make not, or any Christian, the feind to confesse as much, as the foule spirits in the Gospell, to come out of the image: then let your religion prevaile, and ours take the foyle: And surely his great offer had beene taken, had not the Emperour feared the overthrow.

Last, Plotinus, Apollonius, Thyanaeus, and other of the heathen as­sayed divers times to bring up the Images of Iupiter, Mars, &c. and brought them up; but they all confessed this, that when they came to bring up the Image of Christ, they and the Spirits were con­founnded; ergo there can be no power to represent him. That also may be added, that their God was afraid of Styx; now we have found him, whom Styx it selfe standeth in feare of, yea of the ashes of a Christian.

Being entered into this way, we fall once more into another di­vision. For as we know, Christian faith standeth on two sorts: so that each part pleadeth the possession of it, as well as other: and each taketh the other to be wrong. Now therefore to know, whe­ther of these we are to betake our selves to: And it is no difficulty, if we take the markes of true religion.

• 1. That the worship of God is spirituall.
• 2. That it restraineth the concupiscence; in particular hereafter it shal be resolved.

Now in generall: because they build on the Word of God as well as we, so that each plead their interest in it, but after a divers meaning: that we may take a right course, for the right interpretation of the Scripture:The maine question. the question lieth thus, betweene us and the Chruch of Rome; how that certaine and infal­lible interpretation of the Word of God may be had? They say it may be had of the Fathers, Councels, Church, or the chiefe Father in the Church. i. the Pope. We in another sort: this their opinion may be resolved, 2. Pet. 1.20. that it is not [...], of any pri­vate interpretation.1 To make it plaine:

• 1. We both hold out of Acts 8.31. that the Scriptures cannot be understood [...], with­out a guid. And if the Eunuch, a man not of the vulgar sort, was not otherwise able to doe; 2 then none of the vulgar sort.
• 2. This being set downe, we adde this also: That there is a certaine inter­pretation, whereto a man may safely commit himselfe: For else, it is well knowne, that we cannot build on the rocke, but be blowne downe at every blast of contrary doctrine.
• 3. As we affirme it out of Peter, 3 that they pertaine not to any private interpretation. i. that one may not interpret them after his owne fancy. i. as 2. Pet. 3.16. [...],
  [...] Pet. 3.16.
  to wrest the Scriptures: but as Hilary saith, Referre sensum è Scripturis, non auferre è Scripturis: to utter the sense out of Scriptures, not to take it away from the Scriptures.

Therefore we hold this,1. Cor. 12.10. 1. Cor. 12.10. that God hath given the gift of interpreta­tion; which gift, as we acknowledge, not to be given out of the Chruch: as, 1 Cor. 2.14. [...]. The naturall man receiveth not the things of the Spirit of God. i. a man, onely as he is a man, cannot interpret aright. So neither we hold, that it is given to the common people, whom as Augustine saith, Non vivacitas intelligendi, sed simplicitas credendi salvos reddit. Not live­linesse of understanding, but simplicity of faith saveth them. But to the learned, and to those of the learned, that have the gift of inter­pretation. Now forasmuch as, 1 Cor. 12.11. God doth divide these gifts, singulis prout vult, to every one as he pleaseth. Therefore it is hard restraining of it to the succession of Bishops: as the grosser Papists doe. Stapleton lib. 10. Of controversie, cap. 7. when he had done all he could, yet at the length the truth prevaileth with him, that he saith, that it is not so tyed to the succession of Bishops; but that God may worke it in other extraordinarily; that as well to Amos a Heardman, as to Ieremy a Priest, the gift of Prophecy was given. And those of the sounder sort of them, as Andradius, leaneth flat to the contrary part: that the interpretations of the Bishops, ga­thered together, may be taken, though it be flat contrary to the Scrip­tures.

Now for the sense of the Scriptures, they say well in Law, that Apices juris, non sunt jus, Extremity of law, is not law: so of the Scrip­tures, The booke is not the Scripture, not the draught of words, but the meaning. And for the meaning of them, Aquinas saith, that to prove any matter of faith or manners, no sense must be taken, but the literall sence. 2. But if we come to exhorting and instruct­ing; then we may use tropologicall sense (as the Fathers, for the most part every where.) 3. That the literall sence can be but one, in one place, albeit a man may draw sundry consequences, a contrariis, similibus, &c. from contraries, from likes, &c. by the rules and places of Logicke, yet the literall sence of the authour is but one. 4. That is the literall sense of every place, which the construction doth shew, if it lead not to an absurdity: then must it needs be a trope, or figure.

Thirdly, seeing then there must be an interpretation, and it must come from the letter, unlesse it bring us to an absurdity: 3. fol­loweth the examination of the sense. And first, against all Staple­tons issues of arguments, That if these be the meanes, there is al­waies left a place for wrangling; but it is no inconvenience. For he that will wrangle, may aswell wrangle upon the interpretations of the Fathers, Councels, &c. We must not looke to bring an ad­versary so farre, that he can say nothing; for what is it, that the di­vell cannot say against it? All the inconveniences, that an here­tike may be brought to are two. The first, Tit. 3.11. to drive them so farre, till they condemne themselves, in their owne facts, Tit. 3.11. that after two or three disputings, we may give them over, [...], being condemned of themselves. 2. Seeing the divell so blindeth the understanding of some, that they will not perceive reason; therefore as it is,2. Tim. 3.9. 2 Tim. 3.9. so long we may reason with them till their [...], their folly be manifest to all men. One may set downe conclusions in halfe an houre that may trouble all the learned men halfe a yeere to confute them.

2. We must know, that as in other sciences,The judge­ment to be taken from the principles. so in Divinity, the judg­ment of every part is to be taken ex principiis, from the principles; and examined by them: For these principles, Aug. de doct. Christiana. 2.9. In iis quae apertè posita sunt, inveniuntur illa omnia, quae pertinent ad fidem, moresque vivendi, in these things which are plainely set downe, all things are found which belong either to faith or manners. Chrys. in 2 Thes. 2. ho. 3. manifesta sunt, quae sunt ad mores, aut ad fidem necessaria, these things which are necessary to faith or manners, are manifest. And again, quae tam indoctis, quam doctis patent, which are manifest as well to the unlearned, as to the learned.Canus a great man among the Papists. Canus 3.2. ch. of places theo­logicall; saith, that there are divers places, that none can give any o­ther sence of, then the literall; nor can write thē, unlesse he will needs wrangle. Irenaeus 2. against heresies, 46, 47. ch That all those plaine places make our principles; and that all those places of doubtfull understanding, must be judged by these plaine places. And the next way for agreement of those parties were, first that learned men agreed, what those plaine places were. Now of the meanes how to finde out the true sense of Scripture: they are many, but may be brought to six.

Meanes to finde out the true sens of Scripture.The first is that, wherein they agree with us, sc. Pietas & diligentia, piety and diligence. Prayer must goe first. Aug. Oratio postulet. lectio inquirat, meditatio inveniat, contemplatio degustet & digerat. Let prayer desire, reading search, meditation finde, contemplation feele and digest. So Christ, Luk. 24.13. opened their eyes, prepared their hearts. The 2,3,4, are for the phrase of speech.

2. Conference of places warranted by August. de doct. Christian. lib. 2. cap. 8. The lesse plaine places in the Scripture are to be refer­red to the more plaine, and the lesse in number. And it seemeth to be the course of the Holy ghost, Act. 17.11.

3. Inspectio fontium, a viewing or considering of the fountaines. i. for the opening of divers significations of the word, the consulting with the two originall tongues: for the old Testament, with the He­brew; for the new, with the Greeke. Aug. 2. de doct. Christiana. cap. II.

4. The knowledge of the holy Ghosts phrase, i. idiome, dialect, or stile: For the Holy Ghost useth divers idiomes, that are not to be found in other writers; as the crucifying of a mans flesh, the mortifying of his concupiscence, &c. Therefore we must be perfect in these: and as Heb. 5. v. last. Habere [...] Have our senses exercised, that we may know the Holy Ghost when he speak­eth. Often we shall meet with [...], this is being in­terpreted, the Holy ghost in Greeke referreth us to the Holy ghost in Hebrew. And these are the remedies for the right understan­ding of the words. There are two others for whole sentences or Chapters.

5. Is that the Fathers call Oculus ad scopum, the eye to the marke. As what was Gods intent in setting downe the Law, in giving a pro­phecy, in doing a miracle, &c. As Paul to Timothy, against those that made an evill use of the Law, reasoned from the end of the Law. So saith Hilary, E causis dictorum sumenda est intelligentia dictorum. From the causes of things that are spoken, the understanding of them is to be taken.

6. That which the wise men of the Jewes say, We must looke all about us; before us, behind us, beside us, &c. i. the diligent weigh­ing of the antecedentia & consequentia, antecedents and consequents; and every other circumstance. To these six circumstances may be referred the rules of Irenaeus, lib. 2. ch. 46,47. Aug. 2.2. & 3. ch. That every one of these meanes serve not for every thing; but to divers things, divers instruments are applyed.

And here, against Stapletons errours, who taketh some one thing which would be resolved by some one of these; and objecteth it to another of them whereby it cannot be resolved. Because one of these are not necessary to such a thing, therefore not necessary at all. 2. That we attribute not the interpretation of the true sence to each one of these;Naught, not for that he thinketh them simply naught but insuffici­ent. but to all together. Whereas Stapleton con­cludeth them all to be naught, because sverally they will not suf­fice; naught, not for that he thinketh them simply naught, but insufficient.

His second argument. To every one of these, there is a place left [Page 69] ad contradicendum, for contradiction. 2. Being used singularly, they will not suffice. But we know the first argument to be none. And 2. that every one of these, hath his peculiar office.

The meanes that Papists use to under­stand the Scriptures.Now they, beside Prayer, set downe these meanes; the interpre­tation of Fathers, of Councels, the practise of the Church; the de­finitive sentence of the Pope. They say, all these are true, infallible and sufficient. For the assertions of the Fathers, and Councels; as a doubt may be found in the Scriptures, so in their exposition upon the Scriptures. For the practise of the Church, and sentence of the Pope: A question may be made whether the Church is the true Church; and so there is yet place for doubting. For the second inconvenience, as we unfeinedly acknowledge, that all their meanes are commendable; as they include the use of our former meanes. If ever they did well, it was by using our meanes: on the contrary, If ever they erred, they erred in one of these. But take their meanes all together, without the other, they will misse. For the Fathers; They will have all the Fathers meet in one exposition of one place: which is a vaine speculation of theirs. For there is not one place of an hundred, that all the Fathers expound.

2. In expounding, they keepe not lightly the literall sense, ex­cept it be in the controversies that were in their times: but in their Homilies and writings followed sensum Tropologicum, the Tropo­logicall sense; drawing out divers doctrines and applications ne­cessary for manners. So saith Augustine against Julian. That in con­troversies, that fell not in their time, the Fathers loquebantur obscurè, controversià nondum motą in caeteris loquebantuąr securè, controversią nondum notą spake obscurely, the controversie not yet moved; in the rest they spake securely, the controversie not yet knowne. Basil. epist. 14. saith of Dionysius a Father; multa loquebatur [...], he spake many things controversally; in his vehemency of disputation against the heretickes of his time, quae non defenderet [...], which he would not defend determinatively. And in sundry things the Fathers must be taken to have spoken per modum contradicendi, non docendi, in way of contraedicting, not of teaching. But they them­selves are at strife among themselves; Cardinall Cajetan saith in the second Councell at Tent, that if he knew a good and true exposi­tion of any place in the Scripture, and that might be drawne out of the place, he would hold it contra torrentem, against the current of all the Doctors and Bishops: so also Andradius; and they them­selves use to deny Fathers in their schooles.

Non [...] at honest, dispensatio, sed [...] dissimulatio. Hicron. It was not a true dispensa­tion, but a dis­simulation.But now they leane to that, which the most part doe say. Augustin in epist. II. There is a question betweene him and Jerome, whether Paul in reproving Peter, did meane sincerely? i. reprooved him in­deed, or did dissemble? Jerome holdeth that he did dissemble; Augustine that he meant simply: And though Jerome oppressed him with divers Fathers authority; yet he regarded them not at all; but thought that he reprehended him indeed; ut ad Calat. 2. and we know Augustines part carrieth it away. And Jerome in the expounding of the Psalmes, saith, That he had set downe divers [Page 70]things, that were not holden in those daies, Augustine refuseth Cyprian an ancient Father his opinion, and preferred Tironius a Donatists opinion upon a place of Scripture; because he knew it was the sounder. And he hath set seven rules out of him de doct. Christiana, against that of Stapleton, that would have us to regard, non quid dicatur, sed quis dicat, not what is spoken, but who speaketh. 2. In the exposition of these words, Tu es Petrus, & suprahanc Pe­tram, thou art Peter, and upon this Rocke; almost every one of the Fathers, at least, most part of them, and best, expound it of Peters faith: yet the Papists understand it, Non de side, sed de persons Petri, not of the faith, but of the person of Peter. Here they disagree them­selves from the Fathers: And Stapleton saith, it was lapsus humanus, a humane failing. In the division of the Law, they goe cleane con­trary to the greatest part of the Fathers: for whereas the Fathers divide the Commandements as we doe; the Papists make the two first, one; and the tenth, two. 2. They have no Father to countenance them in this, but Augustin.

2. For the practise of the Church, great doubtfulnesse. i. in the cause of the primacy: all the Christians of the East-Church have refused it; onely the West Churches held with it: so that here is halfe the Church against it. And if the practise of the Church were to be urged; all Christendome were once Arrians, saving three or foure Bishops. So that here is ambiguity with great perill. Basil. 27. de Spiritu Sancto; de immersione trina in Baptismo, of the Holy Ghost, of thrise dipping in baptisme: that first the children were but once dipped into the water; after thrise: at this day it is but once, and the other abrogated.

3. For Councels; they are divided into Action and Canon: for the Action, it is either intollerable or shamelesse; or they must con­fesse infinite writings: so that they confesse, the action may erre. For the Canon, there is not one place among a thousand that hath the indefinite sentence of the Fathers. 2. There have beene Canons directly contrary one to the other. The generall Councell of Con­stance and of Basil, both generall, both allowed. 1. by Pope Martin the fist. 2. By Pope Eugenius the fourth; and their Bils be at them, one opposite to the other. One saith, The Councell can erre, not the Pope. The other, the Pope, not the Councell. The Canon of the Councell of Ferrara, contrary to the Canon of the Councell of Flo­rence; the one, that the Pope was above the Councell; the other that the Councell was above the Pope. Decretum de 4. conclusionibus, the decree of the foure conclusions.

4. For the Pope; Ierome saith, that Damasus a Pope did consent ad subscriptionem haereseos, to the subscription of heresie. Liberius (as Ambrose) though for a while he was constant, and a great enemy against the Arrians; yet being put by his Bishopricke, and bani­shed; after revolted, and upon his revolting was restored to his Bishopricke, and in an Arrian Councell, did subscribere haeresi, sub­scribe to heresie.

• 1. That Christ in respect of his Godhead, was not equall with his Father.
• 2. To the heresie of the Monothelites: [Page 71]that Christ in respect that he was both God and man, had but one will; and therefore but one nature.

Honorius was condemned in seven Canons, and seven actions, by the sixt generall Councell of Constantinople; propter subversionem fidei. for subverting the faith: and accursed by the 7. and 8. generall Councell of Nice. So that they are faine to say, these Councels were corrupt; and so, not onely they, but also the writings of Beda shall be corrupt: so that we see, these severally to be false rules. Now to shew that they faile, being taken altogether. In the ministring of the Communion or Supper to infants. 1. Augustine defendeth it against Iulian. 2. Aurelius, and indeed all the Fathers, interpreting, Iohn 6.53. Except ye eate the flesh of the Sonne of man, and drinke his blood, you have no life in you;) of the Sacrament; whereas it is de re Sacramentis i. de invisibili gratià, of the matter of the Sacrament; that is, of the invisible grace. It hath beene confirmed by the Councell at Milevitanum, where Augustine, Aurelius, &c. subscribed;Aug. 2. Canon against Pelagi­ans. it hath been the practise of the Church: and Innocentius Pope of Rome, in his letter confirmed it: Qui parvulis definivit, ut Augustinus, lib. de Sa­cramentis; hath limited little children, as Augustine in his booke of the Sacraments; grounding on that place of Iohn. They being brought to this, that they see, that every interpretation is not good,Against Iulian because it is given; but because it is according to rules: and there is no rules but ours: if they make the rule to hang on the personall exposition, not on the reall, as Stapleton, lib. 10. cap. 11. then they must have his thirteene cautions. Who in the end is brought to an infinite absurdity, that he is faine to say, that the interpretation of a Bishop, though unlearned, is to be preferred before the interpre­tation of a learned Divine. Andradius. We beleeve the Fathers, not whatsoever they say, nor because they say it; but because their say­ing is according to the rules. Hitherto the Preface to Religion.

Now we must handle the summe of Christian religion it selfe in it selfe. The whole Christian religion hath two parts,Delege, Of the Law the Law and the Gospell.

If we have the summe of both these, we may assure our selves that we are grounded as much as is for our salvation. The summes of them are principles simply necessary to our salvation. The war­rant for these is out of Iohn 1.17. For the Law was given by Moses, but grace and truth commeth by Iesus Christ. Seeing these be the parts, we must know first, whether is first to be handled? The Church of Rome, as it is in the Treatise of D. Hessel, Canisius, but especially in the last Councels Catechisme at Trident, perverteth the order, and teacheth the Gospell before the Law. Which standeth against the order both of time and nature. For these reasons. 1. For these are nothing else but two covenants, which God made with man­kind:

• 1. Of the Law.
• 2. Of the Gospell.

The old and new Te­stament, not as they are in our bookes, for so they are confounded: and as Saint Augustine saith, the Law is nothing else but Enangelium occultatum, a Gospell hid. The Gospell, Lex revelata, a revealed Law. But taking them for Covenants: as in a Will or Testament, there [Page 72]are two parties; the Testator, and the party to whom the legacie is made. So in each Covenant, there were two parties: in the first, God and Adam: The Covenant on Gods side, eternall felicity, both in this life, and in the life to come: on Adams, perfect obedience. Therefore it is called the Covenant of obedience. This perfect obe­dience man received stength to performe; but abusing his strength, and setting it against God, justly incurred the forfeiture. i. of his fe­licity: and the penalty. i. eternall death, and hell, opposite to Pa­radise, to which his strength should have kept him. sc. morte morie­ris, namely, that thou shalt die the death. By this meanes the first Covenant being broken and made voyd, yet not in regard of the forfeiture, but of the penalty it pleased God to make a new cove­nant; in which are two bonds.

• 1. Betweene God and Christ.
• 2. Be­tweene Christ and us.

On Gods side, felicity; or the conveyance of his eternall right to Christs. On Christs, satisfaction to God: to us, to restore all to us that we have lost. On our side, faith unfai­ned. As man fell, and by his fall, lost all that he had; so if he would recover that he lost, he was to make satisfaction: and beside, if he could fulfill the Law, he had promise of eternall felicity. Christ un­dertooke this perfect satisfaction for man: suffered all, that man should have suffered; and so tooke away the penalty: satisfied the forfeiture; and so restored all that man had lost: and so came to two rights; one of inheritance, another of purchasement. The right of inheritance, which he had by nature, in that he was the Sonne of God, he reteineth himselfe: the other of purchacement, he giveth to all them that lay hold of him, fide non ficta, with faith unfained; and that not of our owne strength, but in Christ: and therefore its called the covenant of faith, and that with no losse; for if a thing be taken away, and a recompence be made by a bet­ter thing, there is no taking away. The reason of this second cove­nant is, that if the first covenant had stood, and Adam had remained in his owne strength, he must needs have had some part of the honour for using it well; and not abusing it when he might: there­fore that God might have the whole glory, he suffered the first to be broken; for God in creating required onely honour. Therefore man fell. For his fall he was to make satisfaction; this was not to be performed but in Gods strength; the grace of God preventing us, and making us of unwilling, willing; and of unable, able: in that measure that God will require at their hands: we have all our strength from God. So that the first covenant. i. Moses his Law, be­ing weake and unperfect, standing on a promise in figure, and curse without figure: in truth the figure was performed in Christ; the curse taken away by his death: then, when perfecta, things perfect came, imperfect a abiêre, things imperfect were done away; one Co­venant of God maketh not any bond but onely in part: that is, the curse taken away by grace: the ceremony by the truth of Christs: and that which is fulfilled shall be taken in the Court of Grace, not pleaded in the Court of Moyses: that is, in the sincerity of faith, not in perfection of the Law.

2. The first Covenant [...] was given, the Law is said to be given by Moses, but we had not hearts to receive it. But this. i. the Gos­pell not onely [...] was given, but also [...] per Christum, was made by Christ. The Law is changed,The use of the Law not ta­ken away by Christ his comming, Math. 5.17. [...]. Thinke not that I am come to destroy the Law and the Prophets: I am not come to de­stroy, but to ful­fill. The order observed, 1. By God himselfe with Adam. nothing but onely the ceremonies are taken away by Christ his truth: and the curse by grace: So that the bond and observing of the Law is not taken away by Christ his comming; but, as he himselfe confesseth, fulfilled. as it is in Math. ch. 28. vers ult. [...], Teaching them to observe all things whatsoever I have commanded you. There­fore doubtlesse, humbling commeth first, which is by the Law. The naturall order of the covenants, the second brought in on the first.

This course of teaching by humiliation, in letting us see what we are, hath beene used from the beginning of the world: from the practise not onely of the Apostles, but also of the Prophets, and of God himselfe.

• 1. Gods owne proceedings on the violation of the first covenant. After the transgression, Adam remained till the eve­ning in the experience or feare of the Law, by hiding himselfe: then first began the Law to goe upon him, Ʋbi es? Where art thou? After he had told God what he had done, Gods sentence procee­ded, Edisti igitur, Thou hast eaten therefore, presently after came the promise, semen mulieris conteret caput serpentis; the seed of the woman shall breake the head of the Serpent. So you see, first he called him forth.
• 2. Man confesseth his transgression.
• 3. Judgement of death pas­seth on him.
• 4. After Christs is taught. Secondly, the same order tooke God after the flood; when he taught Abraham, Genes. 17.1.
  2. By God af­ter the flood.
  Ambula mecum. & esto integer. Walke with me, and be thou perfect. In­tegrity is the whole scope of the Law; after is the Gospell taught. So did God to the Patriarkes. Moses in Deuter. i. In Lege iterata,
  Genes. 22.18. Acts 3.25.
  in repetition of the Law; after the three first chapters, in the fourth he beginneth to teach the summe of the Law, unto the eighteenth. There he telleth them, that God would raise a Prophet among their brethren, &c. and so goeth on in delivery of the Gospell, the same doth Stephen, Acts 7.37. As in Moses, so in the Prophets, espe­cially in Esay, in his 39. first chapters he sheweth in grosse:
  3. By the Pro­phets.
  (though there be certaine promises intermingled) the whole summe of the Law; then the summe of the Gospell. But more plainly in his first chapter from the beginning to vers. 18. there is a bitter invective of the curse of the Law; from thence to the end; is the Gospell. Come then, if thy sinnes, &c. In the Psalmes, Psal. 1. nothing else but a re­capitulation of the Law,
  4. In the Psalmes.
  with the promises and curses thereto ad­joyned. The second Psalme of the comming of Christ, and the Gospell.
• 5. John Baptist, Matth. 3. [...], &c. Ge­neration of vipers, who hath forewarned you. Matth. 3.10. [...], &c. The Axe now is put to the roote of the trees. The Law. Vers. 11. [...]. &c. I indeed baptise you with water. The Gospell.
• 6. Christ his owne order; whose me­thod is our instruction,
  6. By Christ.
  Math. 23.12. [...], Whosoever shall exalt himselfe shall be abased; [Page 74]and he that shall humble himselfe shall be exalted.
  Legis est humili­are, the Law humbleth. 7. By the A­postles.
  First, humiliation; then exaltation. There is no humbling, but by the law; and therefore it is called the humiliator.
• 7. The practise of the Apostles, as of Paul, in his Epistle to the Romanes; which is said to be the summe of all religion. After the prooemium or salutation, in the 17. first verses, from the 18. verse of the first Chapter, to the 25. verse of the 7. chapter, he speaketh of the Law, that all are condemned,
  • 1. Gentiles.
  • 2. Jewes.
  • 3. Unregenerate.
  • 4. Regenerate; and inclu­deth himselfe in.
  From the first verse of the 8. chapter, he delivereth the summe of the Gospell: shewing in what covenant we are to looke to be saved. This is for the warrant of practise.

In the forme of instructing, the paterne of it is in Heb. 6. first re­pentance from dead workes. 2. Faith in Christ. And thus standeth the order. 1. Repentance from dead workes. 1. The Law. Now the Law teacheth us three things:

• 1. Praeceptum, the Commande­ment. i. what is required;
  Lex tria docet.
  hoc fac, & vives, This doe and live.
• 2. The transgression from the precept,1 delict a quis intelligit, who can under­stand his errours?2 i. How farre we are gone from that which is re­quired of us.
  Psal. 19.12.
• 3.3 Morte morieris, Thou shalt die the death: the punish­ment; what we are to looke for.

The Gospell likewise teacheth us other three things.Euangelium 3. [...]et.

• 1. Ecce agnus Dei, Behold the Lambe of God. How we are delivered from the curse of the Law.
• 2.1 In 2 Pet. 1.10. How we may be sure that this deliverance pertaineth to us:2 if we make our calling and faith sure.3
• 3. Quid retribuam? what we are to per­forme? i. true obedience: not secundum [...], jus plectorium: secun­dum jus praetorium, [...], not according to the extremity of the Law, the Law punishing, but according to praeter Law, equity and right, in Christ.

Now for the Law naturall, we learned in the ge­nerall prooemium, or preface, that we depend of Gods providence; and therefore we must thinke of God, as of a King. For so it is Revel. 19.16. and therefore as he hath rewards from us,Revel. 19.16. [...]. The King of Kings, and Lord of Lords. In every law, foure things are required. 1. The worke.2. The man­ner.3. The reward.4. The punishment. so he hath [...], his worke house to try us in, and this is the world. Then we, being in a work house, must have our agenda, things we are to doe: and the Law being defined doctrina agendorum, the doctrine of things which are to be done, it is our agenda, thing we are to doe. And as there are foure things in every Law in mundo, in the world; so doth this, which is Lex creatoris mundi, the law of the Creator of the world, containe them all.

• 1. The worke; this you must doe.
• 2. The manner, thus you shall doe.
• 3. Reward in palatio, in Court.
• 4. Carcer, the prison; punishment in the prison.

All these are in every law; and so are they in Gods law. In the law of Moses, who hath set downe in the decalogue a perfect pandect of all the workes and duties, that God requireth at our hands. These are the true Ethica Christiana, Christian Ethickes, passing all others Ethickes. In this thing are they of the Church of Rome to be commended; that tea­ching their youth Logicke, Physicke, and Metaphysicke, three yeeres: because they are not compleately to be found in these bookes; referre them to these bookes for Ethiks, propter regulam morum, for the rule of manners. For this is the just square of all our [Page 75]actions: it ought neither to be longer or shorter then this. This law was given by Moses, saith he here. Gods Law is the rule of our life; in regard of the first of the foure things, it is called our agenda, or things to be done. In respect of the other, the rule, or cubit of the Sanctuary.

Here may a doubt arise: Seeing that the law was not given till 2600: yeeres after the creation: it might seeme that men might as­well live still without the Law. But to shew how the world was go­verned by the law; and that which is, Rom. 2.14. The Gentiles both before and after, doing the things that belong to the law, are [...], a Law to themselves; not to doe what they list, but to doe the workes of the Law: how that can be; it is thus: that they had [...], i. they had the effect of the law (written) in their heart, which was equivalent to the law it selfe. This he proveth, because they had [...] or [...], the accusing or excusing of their thoughts; and that they had their conscience for a witnesse to them both. Gen. 3. Man is the image of God. Col. 1.10. The Image of God is [...], the knowledge of God. And therefore Augustine, of the Trinity;Ioh. 1.5. [...]. And the light shineth in darknesse and the darknesse comprehended it not. Psal. 119.142. Thy Law is from everlasting, as concerning thy testimonies, I have knowne long since, that thou hast groun­ded than forever. Effectumlegis praestitum esse ante legis tra­ditionem. Gen 31.53. Laban sware by the God of A­braham, and Na­hor, and of their fathers; but Iacob sware by the feare of his father Isaac. lib. 14. ch. 14. saith, That every man had it in his heart; which must be understood after the fall. For before it was all perfection. Mali multa rectè laudant, rectè reprehendunt. Quibus regulis hoc faciunt? ubi habent hoc, quod homines sic vivere debent, cum ipsi sic non vivant? hae regulae sunt justae, mentes corum injustae: hae regulae immutabiles, mentes eorum mutabiles. Evill men praise many things rightly, and reprehend rightly; upon what ground doe they this? where have they this, that men ought thus to live? and yet they themselves live not so; these rules are just, their minds unjust; these rules unchangeable, their minds changeable: then he concludeth, Vident eas in libro lucis, they see them in the booke of truth; which truth, being in God as a seale, maketh a print in the mind of man; and yet keepeth it it selfe; which print they can never plucke out: and so by this meanes, all men have the effect of the Law in them. To prove that this effect was performed before the giving of the Law: For the first Commandement; not so manifest, Gen. 11.13. by the departure of Terah with Abraham, Sarah and Lot out of Ʋr of the Chaldees, from their idolatry into Canaan, Gen. 35.2. Jacob said to his houshold, and to all that were with him; put away the strange Gods that are among you, and clense your selves, and change your garments. For the second, ibidem verse 5. where Jacob buried the idols under an Oake: More plaine, Gen. 31.34. Rachel hid her fathers idols in the Camels straw. For the third, Gen. 24 3. Abraham made his eldest servant to put his hand under his thigh, and sweare by the Lord God of Heaven and earth, that he should not take a wife to his sonne, of the daughters of the Canaanites among whom he dwelt. Gen. 31.53. The solemne oath betweene Laban and Iacob. For the fourth, Gen. 2.2. God hallowed the seventh day 2600. yeeres before the delivery of the Law▪ God useth not to sanctifie a thing so long before, when there shall be no use of it. Gen, 16.23. Tomorrow is the rest of the holy Sabbath unto the [Page 76]Lord: bake that to day, which ye will bake; and seeth that ye will seeth: and all that remaineth, lay it up to keepe till the morning for you. Gen. 2.2. For in the seventh day, God ended his worke which he had made, and in the seventh day he rested from all his workes that he had made. For the fifth. Gen. 27.28. Esaus howling and crying for his fathers blessing. Verse 41. He stood in aw of his father, though otherwise prophane. For so long as his father lived, he would not kill Iacob. For the sixth, a plaine precept, Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed. For the seventh, Gen. 38.24. Of Th [...]mar, whom Iudah would have burned for playing the whore. Gen. 34.31. The answer of Simeon and Levi, that had put a whole Citty to the sword for their sister; Should they abuse our sister, as a whore? For the eighth. Genes. 44.7. The putting of the cup into the Sacke, was enough to clap them into prison. For the ninth. Gen. 38.23. Because Iudah promised to send the whore a Kid, he was as good as his promise. For the tenth. Gen. 20.3. There was no act, no purpose of Abimelech against Sarah; yet he was punished by God. No punishment preventeth a fault. The Law, what it was, and how it consisted,This is the first principle in nature. dictum est, is spoken. The summe is, Ambula mecum; walke with me, or before me.

The meanes to doe this, Amos 3.3. Can two walke together, if they be not in love? Now to love Christ, Iohn 14.15. is to keepe his Com­mandements. Therefore we must be integri, perfect both in body and soule. There is no love, but betweene likes. The summe of the Law containeth two things:

• 1. Flying from evill.
• 2. Doing of good. Psal. 34.13. Esay 1.16. Take away the evils of your workes from be­fore mine eyes;

cease to doe evill, learne to doe good. In flying the evill, against the law, which is peccatum commissionis, sinne of commission: in respect of the other, is peccatum omissionis, sinne of omission. In respect of the first, we are said militare Deo, to warre for God: In respect of the second we are called his operarii, labourers. Of the first, we are called innocentes, innocents. Of the second, boni & justi, good and just: both goe together. In good workes, both facere, & abstinere, to doe and abstaine must concurre: if we could keepe the second, we should not so much offend in the first. For the Jewes were very diligent in offering sacrifice to God; yet because they burned in lust, and every one neighed after his neighbours wife, their Sacrifices were not accepted with God. Contra, If we be never so innocent, yet because we doe not pascere, feed, nor vestire, clothes we sinne.

Doing good is set downe, Titus 2.12. In living,

• Pie, godly towards God.
• Iuste, erga proximum, righteously to­wards our neighbours.
• Sobrie, soberly toward our selves.

For these three, Augustine setteth downe two naturall principles.

• 1. Deterius subjiciendum praestantiori, the worser is to be postposed to the more excellent. For Pie, godly; Subde Deo, quod habes commune cum Angelis, Subject to God, what thou hast commune with the An­gels. For sobrie, soberly; Subde rationi, quod habes commune cum [Page 77]brutis. Subject to reason, what thou hast common with brutes. For juste, righteously; Fac, quod vis pati, doe what thou wouldest suffer. The corruption of these, is the corruption and transgres­sion of the whole Law. The corruption of the first. Ipse cognoscito bonum & malum.
• 2. Quod libet, licet. Know thou good and evill. The corruption of the second, what liketh is lawfull. The temper to the sonnes of men; Videte & nubite, see and cover. Let your lust be your law. The corruption of the third, is that principle of Ma­chiavel. Bonum praestantioris bonum communitatis. [...] Quod potes, exige. The benefit of the superiour is the quiet­nesse of society, the good of him that is more excellent, is just. Exact what thou canst.

Of the foure things required in the law; the second is the means to this. This manner is by learned men wonderfully dilated.To the means three things: 1. Toti. 2. Totum. 3. Toto tempore. 1. That all doe it. 2. That we do the whole. 3. And that at all times. 3. Poena, the punishment. To this are required three things. For we must doe it:

• 1. Toti, all of us.
• 2. Totum, all, the whole. That we with whole soule and body commit our selves to the observation of it. 2. Totum. Gen. 7.5. Noah did according to all that God had commanded him.
• 3. Toto tempore, at all times.

That we continue in it, all the daies of our life, Gen. 6.9. Noah was a just, and upright man in his time, [...]. Abrahams old age, like his youth. 3. For the reward of punishment; it standeth on this ground, that it is impossible, though a man breake one part of the law, he should escape the whole. Therefore God hath taken order for this; that though they over-reach the law in one part, in contemning of it: yet on the other part, punishment shall over­reach them. This was knowne before the giving of the law, Exod. 9.27. That God was righteous, but his people wicked. So saith Au­gustine, Aut faciendum quod debemus, aut patiendum quod debemus, Ei­ther we must doe what we ought, or we must suffer what we ought. Both in Gen. 4.7. God to Cain, If thou doe well, shalt thou not be accepted; if thou doe ill, sinne lieth at thy doore, like a wild Beare, or like a Ma­stife dogge, so long as thou art within doores, (i. ut Patres exponunt, as the Fathers expound it) so long as thou art in this life, thou mayest haply escape punishment for thy sinne: but when thou de­partest, vae, woe, &c. more distinctly, this reward is to them that doe well. 1. temporall benefits. Gen. 39.3. of Ioseph, Genes. 39.3. And his Master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hands. That the com­mandements were knowne of the Gen­tiles. because he trusted in God, all prospered under his hand, that his Master com­mitted to him. Here felicity in this life. 2. For felicity and eternall benefits, Gen. 5.24. Enoch for walking with God, was translated. Here everlasting life. 2. In the law of nature, to them that do evill, temporall punishment, consequently in the estate of Adam, Cain, and Eve: Josephs punishment: but especially the confession of Pharao. Exod. 9.27. I have now sinned: the Lord is righteous; but I and my people are sinners. For the punishment in the life to come, 1 Pet. 3.19. to the spirits of unbeliefe, and are now, kept in chaines; and to the sinners that refused the voice of Noah. And thus we see that this law hath all those, that any other law hath. But the heathen which were before the comming of Christ, which did not use these; because they are not mentioned in the Bible, thinke themselves not to be [Page 78]included herein. To shew therefore these foure points in them: and first for the ten Commandements.Though they had not the inward part of the law, yet they had the outward. For 6. it is very plaine, 3, 5, 6, 7, 8, 9. for the other foure, namely, 1, 2, 4, 10. they are somewhat darke in the writings of the Gentiles. For the third, Diodorus Siculus saith, that it was death among the Egyptians; Perjurii poena: capite ple­ctuntur, fustibus caeduntur; The punishment of perjury, they lose the life, they are beate with cudgels. So 12. Tab. [...]. Sweare not rashly. For the fifth, Homer. Il. [...], brevi tempore durans erat vita, quia parentibus nutritionis praemia non retribuit; his life was short, because he retur­ned not food and nourishment to his parents. So saith one to this, & [...], sic, ut satis sit vives; thou shalt live long Among Charondas his lawe [...], there was one, [...], summum esto scelus, senum contemptus, let it be accounted an hainous crime, the neglect of venerable old men. For the sixt, it is a canon of the common law, homicida, quod fecit expectet; the murtherer, what he hath done, let him expect. For the seventh, Stephan out of Nicostra­tus, [...], whoso­ever would live in this City, and not be fleyed, let the very name of Adultery be feared. For theft, Demosthenes against Timocrates repea­teth Solons law, very close joyned with the words in this law. For the ninth, tab. 12. Qui falsum testimonium dixerit, Tarpeio sane dejicia­tur, whosoever shall give a false testimony, let him be throwne downe from Tarpeius, a great high rocke in Rome.

For the other foure: which are now more darke with them. For the first: though we finde them for the most part speaking in the plurall number, [...], to worship the Gods, or to feare the Gods: yet the thing was notoriously well knowne to the Philosophers, and especially to Pythagoras, If any man say he is a God, beside one, that made all things, let him make another World, &c. So Sophocles, [...], in his truth, there is one God: and they could dispute in their schooles, that there was but one God. For the second, that which Socrates in Platonis repub. he would have us worship [...], as he himselfe thinketh best And so the Heathen altogether thought it meete; and this is the very ground of the second Commandement. But for the thing it selfe, Augustine 8. de civitate Dei, cap. 31. ex Varrone, That Varro's allowance of the Jewish religion was great, because it ex­cluded Images; and saith, that if all had used it, it had beene a great meanes to have taken away much trifling.

For the fourth, but very little to be found: yet they had this com­mon among them, that numerus septenarius est numerus quietis, the number of seven is the number of rest: and that 7. betokeneth rest: and that numerus septenarius est Deo gratissimus, the number of seven is most acceptable to God. Out of these, they might have gathered a conclusion; that God would have his rest on that day, &c. The practise of this, in the finishing of their exequiae, burials, seven daies after the birth: in many funerals, seven daies after any mans death. So did they allow Saturne, Jupiter, and Apollo, &c. the seventh day. [Page 79]One of the Pythagoreans mysteries was in numero Septenario, in the number of seven. For the ten, Menander. [...], O Divine, covet not at any time so much as another mans needle. They must not desire so much as another mans Pinne or Button; as some say, [...], not to covet another mans, is the top and pitch of justice. And indeed, though in their lawes they never touched this, yet the very scope of their lawes, though they thought no such thing, did drive them to this: [...], not to covet: therefore we may conclude with Paul, Rom 1.20. that they were inexcusable. Now to shew that they had the grounds and the rules of these lawes. They had writ­ten on the doore of Apollo's Temple, at Delphos, in the uppermost place, the Greeke [...], if, to signifie, that if any one would aske coun­sell at that Oracle; if God once say it, he should doe it. [...], if. [...], if, the rule of godlinesse▪ [...], know thy selfe, the rule of sobernesse. [...], nothing too much, a rule of justice. And that was Subde Deo, quod habes commune cum Angelis, subdue to God what thou hast commune with Angels. Under the one leafe of the doore [...], know thy selfe; that a man should acknowledge how farre he is better then the beasts; and the mind, then the body: and so by this knowledge should Subdere appetitum rationi, quod habet commune cum brutis; & corpus animae, &c. To subdue the appetite, which he hath commune with bruites, to reason; and the body to the soule. On the other leafe was [...]. i. fac quod vis pati, no­thing too much, that is, doe that which thou wouldest suffer.Covetous­nesse the root of all evill. Sobriety the ground of justice. That no man should desire more then he should, against covetousnesse. And though they had not had this, yet they had their [...], aequale repensum, due recompence. Nemo facit injuriam quin velit idem sibi fieri; no man doth an injury, who would the same to be done to him. As soone as ever Severus the Emperour heard this sentence, he ever after used it in every punishment. Quod tibi fieri non vis, alieri ne feceris, that which thou wouldest not to be done to thy selfe, see that thou doe it not to another;2. Modus, the manner. and caused it to be graven in his plate: And thus they had rules for actions; and for the substance of obedience. 2. The manner. 1. for doing it, toti, totis viribus, animi & corporis; the whole man, with the whole strength of soule and body: they had this among them, [...], either all, or not at all. We must doe, with all our mind, [...]. Either we must eate sea snailes whole, or not eate of them. with all our scope, affection, strength, heart, or not at all. Plutarch compareth our duties to a kind of fish; if we eate niggardly of it, it will doe us no good, and withall, will be troublesome to us: but if we eate it whole, it is not onely wholesome, but also medicinable. 2. For doing the whole duty, totum. They found fault with Euripides the Philoso­pher, and Caesar, that used this sentence, [...]. The summe is: We must keepe justice in all, but onely in the way to obtaine a Kingdome. So the adulterer: And man must keepe justice; onely for pleasure he may breake it, &c. Therefore justice must not be broken for any thing. 3. Toto tempore, and the daies of our life, continually: there must be in a good man, the resemblance of a tetragonisme, on all sides alike, as a die. Alway like himselfe, never like a Camaeleon, sometime good, [Page 80]sometime bad: For reward and punishment, we see what they hold; [...] Iupiters parch­ment. that god Iupiter had [...], a sheet or parchment, made of the skinne of the Goat that nourished him: wherein he wrote all mens deeds, what they had done in this life: and that those that had done well, he had the 3. Gratiae, [...], Graces, for them in this life: and Elysii campi, the Elysian or pleasant fields in the life to come; to the square of the paradise in the Scriptures. For those that had done evill, he had 3. Erinnyes, Furies, to punish them in this life; and Tartarus, Styx, and Cocytus, &c. a place of trouble, and lamentation. Hell according to Tophet or Gehenna in the Scriptures, Esay 30.33. Matth. 5.22. Now then, for the law of Moses, Object. this question may be made. If that they had the law written in their hearts before: what need God have delivered it in tables of stone? Answ. Because the former law, it was but in shards, being whole in paradise;Answ. for Adams fall broke it in pieces. So after, these shards were broken smaller and smaller. i. the light of nature grew dimmer and dimmer;The fathers compare the breaking of the first table, to the break­ing of nature. so that these shards could hardly be put toge­ther again. Therefore because writing in the heart would not serve, but decayed; it was necessary it should be written in tables of stone, and set before our eyes, that they seeing, it might againe be brought to their hearts. Now then we are to see how it came to be thus; that this first law. i. the law of nature, became to be dimmer and dimmer. The reasons be three:

• 1. that men did themselves what they could to blot it out. Noluerunt intelligere rationem, they would not under­stand counsell.
  How the law of nature came to be dimmer and dimmer. They had [...].
  Because they had done evill, and consulted with their hearts, and their hearts told them they did evill, they would no more consult with their hearts; facti sunt homines fugitivi à corde suo, They were made fugitive, from their owne heart. Saint Augustin saies, quisque malus, est fugitivus cordis sui; that every wicked man was a fly-away from his owne heart. Therefore it was expedient, that flying from their hearts, it might runne into their eyes, that so they might be brought to their hearts againe, unde fugerunt, from whence they had fled.
• 2. Because as Christ saith, there ranne a su­perseminator, a sower-over-againe. i. The divell he was very busie to sow his tares in their hearts. i. false principles, as Vos ipsi agnoscite, & eritis dii. Know ye your selves, and ye shall be as Gods, and such like. So that this Cockle overgrew the wheate, and choaked it up cleane. Therefore it was good this seed should be sowne againe, and so that it should not corrupt. i. that it should be delivered in tables.
• 3. The punishment of God, because he would punish them with blin [...]nesse, August 1. Confess. 18. Lege infatigabili spargit deus poenales caecitates super illicitas cupiditates, God by an infatigable law poures out pe­nall blindnesse upon unlawfull lusts.

Therefore when men would not cherish their light, it pleased God to send on them the spirit of giddinesse and slumber. What knowledge they had an [...]edictum est, is said before. For their practise, first in respect of God. T [...]is is a great thing that moved them to take sharpe revenge of God. What­soever they found out, or understood, they attributed it to their own industry. Rom. 1.22. [...], they professed themselves to be [Page 81]wise. And therefore [...], they became fooles, not acknow­ledging that all came from God. i. That little light they had, they attributed to themselves: and yet, The planter is nothing, nor the waterer; but God that giveth the increase. 2. In respect of God: whereas it is sure, that every actions goodnesse is from the end: All their good deeds were either to an evill end, or to no end at all. As the Epicures would have all things to be done for pleasure: the Platonists, Propter praxin politicam, for politicke or civill action: the Stoicks, Officium propter officium, or propter virtutem omnia [...]non propter gratiam Dei, duty for duty, or all for vertue; not for the glory of God. But we know that officium is propter quiddam altius officio, duety is for somewhat more sublime then duety; namely, the glory of God: and God saith, Gloriam me im alteri non dabo, my glory will I give to no other; and they robbed God of hi [...] glory. 3. In respect of God. Whereas God is no lesse offended with the breach of the first table, then of the second, yea sometimes more; they set downe great pu­nishments for adultery, theft, &c. such offences as are committed against them: but when they came to blasphemy, and Gods inju­ries; there is either no punishment, or very little: for they thought that it did not touch them, which they should have set most by: namely, Gods honour.

2. In regard of men.2. In respect of men. For the second table, the duties of parents and children: men grew so unnaturall, that they sacrificed their owne sonnes and daughters to divels; children undutifull unto pa­rents; and they had their Corban for it; that a man might neglect his duty to his parents, if he bestowed a gift upon the Church: For stealth, it was no robbery in Sparta; the law bare them out in it Tu quoque fac simile, thou also doe the like. For adultery, they had their vagae libidines, wandring lusts; and their abominable feasts and stewes.

3. In regard of themselves.3. In respect of themselves, they had their [...] & [...] their drinkings & drunkennesses [...] drunkennesses even after they had sacrificed: so much, that as Augustine saith, they did bi­bere mensuras sine mensura, drinke measures without measure. And it was a commendable thing among them: therefore no marvell that God so plagued them with darknesse, since they so abused the light: therefore mans heart being an evill custos keeper of the law, Ignorantia poena peccati subsecuta est; Ignorantia poena peccati. Ignorance a punishment of sinne. ignorance the punishment of sinne followed after: an [...] they cannot defend themselves, si interro­gentur à cogitationibus suis, if their owne thoughts should accuse them.

Then came in Moses his law, Exod. 3.18. the first tables were whol­ly Gods worke, written with his owne finger, which beareth a signe of the law of nature: but after it was broken into fragments,Necesse fuit le­gem dari quo temp [...]re dabatur. It w [...]s neces­sary the Law should be gi­ven at that time it was given. Moses made it new; hewed out the stone: wrote them himselfe, and ever since delivered by the ministery of man.

It was necessary that the law should be given at that time, that it was given, for two respects.

• 1. Si nunquam caruissemus, if we had never wanted it, we should have beene [...], dicentes, boasting [Page 82]creatures.
• 2. If it had beene given to all Nations,
  Quo quis nun­quam caruit, [...]d fibi attribuit. What a man ever had, ne­ver wanted, that he as­cribes to himselfe.
  of common things we have the like thoughts.

Later it could not conveniently have beene given; for then it could not have beene over the World be­fore the comming of Christ; and then men might have pleaded ignorance, being no time for the divulging of it. To shew that in this written law of Moses be those foure parts, that are in all lawes. 1. Psal. 19.7. The Law of God is a perfect rule for all duties, and actions, vers. 11. The Law of the Lord is perfect, converting the soule: the testimony of the Lord is sure, and giveth wisedome unto the simple. 2. The manners,

• 1. that we may be whole observers of it:
  1. Toti. All, the whole, of all men.
  we must doe it with all our whole soule and body. For we consist but of two parts, of a soule, and body. The soule hath but two partes, mind and heart; God must be scopus perfectus metae, the perfect scope we aime at. There must be plena intentio Dei, a full intention of God. The heart, the will must be tota inflammata, wholly inflamed. For the body, with all the strength; every member must be an instru­ment of righteousnesse, Deut. 6.5. And thou shalt love the Lord thy God,
  2. Totum. The whole Law.
  with all thy heart, soule and might.
• 2. For all the law, it is the wish of God, Deut. 5.29. Oh that there were such an heart in them to feare me, and to keepe all my Commandements alwaies, that it might goe well with them, and with their children for ever. And the contrary were very absurd: for whereas God is perfectly wise, if some of his precepts were needlesse, then might God be arraigned of folly, in not leaving out that which is superfluous: as also Gods wisedome is impeached, if any thing beside the law were to be kept: then that added to the law would make the whole, which we should doe: and the law it selfe should be but part of our Agenda things to be done; and so im­perfect: and the Lord should be an unwise Law-giver, but this is impossible. Therefore doth the Lord justly say, Whatsoever I com­mand you, take heed you doe it: thou shalt put nothing thereto, nor take ought there-from,
  3. Toti tempore. at all times.
  Deut. 12.32.
• 3. For continuance, totâ vitâ, alwaies, all the daies of our life, Deut. 12.32. And though the place includeth not the time, yet the time includeth the place: alwaies, without dis­pensation. If this law be perfect,
  3. Pramium. The reward. [...]
  it carrieth with it a reward, 1. Tim. 4.8. There are two rewards; of this life (and that to come:) Deut. 28. à vers 3. to 9. in the soule, from the 9. to the 11. Levit. 26. à vers. 3: For the life to come, Levit. 26.3. expounded, Dan. 12. some to ever­lasting life, &c. Christ, Iohn 5.29. saies, [...]. They shall come forth, that have done good, to the resurrection of life; but they that have done evill, unto the resurrection of condemnation. Acts 26.6, 7.

Paul answered before Agrippa, that he rested in the expectation of the just: and the opinion of the Sadduces was very odious among the Jewes.4. P [...]na. The punishment. Againe on the contrary, if they be not kept; or not after this manner, 1. Toti, not wholly, but [...] in a double heart, Jer. 48.10. Cursed be he that doth the worke of the Lord negligently, and that keepeth backe his sword from blood. And so for the whole law, Deut. 27.26. Cursed be he that confirmeth not all the words of this Law, to doe them; and all the people shall say, Amen. For the other, that continueth [Page 83]not in every part of the law, he is cursed. This curse of the Lord was pronounced by the Priest: and all the people said, Amen. These curses, are Gods curses; and when he saith benè, well, it will be well indeed. And there is a full blessing to them that can keepe it; so the fulnesse of his wrath is to the breakers of it. A curse without blessing, and a blessing without curse. In this life, Deut. 28.15. But if thou wilt not obey the voyce of the Lord, to keepe and to doe all his Command [...]ments, and Ordinances which I command thee this day, then all those curses shall light on thee, and overtake thee. Levit. 26.14. But if ye will not obey me, nor doe all these Commandements, &c. In the life to come, Psal. 21.9. Their houses are peaceable, without feare, and the rod of God is not on them. Esay 66.24. For their worme shall not die, nor their fire be quenched, and they shall be an abomination to all flesh. So that this law of Moses in summe agreeth with that of nature. And as the Pro­consull said in the Acts, so say we: This law is open, the good uni­versall, and without end; whereof the one taketh away feare, the other filleth the desire. The law is open, any man that will, may lay claime to it. But Paul, Gods Atturney, from Rom. 1.18. to Rom. 7.13. laieth his accusation.

• 1. To the Gentiles.
• 2. To the Jewes;

proveth both to have forfeited; after he excludeth the regenerate, and with­all, himselfe: for though the spirit were willing, yet the law of his members was disobedient; children guilty by reason of originall sinne, as cockatrise egs. All men guilty of prevarication, and doing against their owne knowledge. But Pauls owne argument is suffici­ent: because the stipend of sinne hath taken hold on all: and the stipend of sinne is death; God being just: therefore sinne also must needs take hold on all. David confessed this, Delict a quis intelligit, Who can understand his faults? Salomon confessed he could lay no clame to it. What then? If all offend, it should seeme God com­manded an impossible thing to be kept; It is sure that God is just. Therefore we must thinke, that there is no injustice in the dealings of God; though the matter be never so untoward, yet the rule must be streight, not as a Lesbian leaden rule. 2. It cannot be other­wise; for God being perfectly just, his rule also must be perfectly just. Why then were we not made to it; Adam received strength to fulfill it in that perfection that was required: but he was like the evill servant, who receiving money of his master to accomplish his businesse; spendeth it, and so maketh his excuse, that he hath no money to lay out; or being sent about his masters businesse, in the way is drunken, and so is not able to discharge that businesse, that is justly required at his hands. And thus of the law generally.