A confutation of atheisme by Iohn Doue Doctor of Diuinitie. The contents are to be seene in the page following
         Dove, John, 1560 or 61-1618.
      
       
         
           1605
        
      
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             A confutation of atheisme by Iohn Doue Doctor of Diuinitie. The contents are to be seene in the page following
             Dove, John, 1560 or 61-1618.
          
           [4], 98, [2] p.
           
             Printed by Edward Allde for Henry Rockett, and and are to be sold at the long shop vnder S. Mildreds Church in the Poultry,
             At London :
             1605.
          
           
             The last leaf is blank.
             Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
          
        
      
    
     
       
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           Atheism -- Controversial literature -- Early works to 1800.
        
      
    
     
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           A
           CONFVTATION
           OF
           ATHEISME
           By
           
             Iohn
             Doue
          
           Doctor
           of
           Diuinitie
           .
           The
           Contents
           are
           to
           be
           seene
           in
           the
           Page
           following
           .
        
         
           
             Psalm
             .
             68.
             
          
           God
           will
           arise
           ,
           and
           his
           enimies
           shall
           be
           scattered
           :
           they
           also
           that
           hate
           him
           shall
           flye
           from
           him
           .
        
         
           AT
           LONDON
           Printed
           by
           
             Edward
             Allde
          
           for
           
             Henry
             Rockett
          
           ,
           And
           are
           to
           be
           sold
           at
           the
           long
           shop
           vnder
           S.
           Mildreds
           Church
           in
           the
           Poultry
           .
           1605.
           
        
      
       
         
         
           The
           Contentes
           of
           this
           booke
           .
        
         
           
             WHat
             Atheisme
             is
             :
             Chapter
             ,
             1.
             
          
           
             The
             cause
             of
             Atheisme
             .
             Chap.
             2.
             
          
           
             How
             Atheisme
             may
             be
             rooted
             out
             of
             all
             Christian
             landes
             .
             Chap.
             3.
             
          
           
             That
             there
             is
             a
             God.
             Chap.
             4.
             
          
           
             What
             God
             is
             .
             Chap.
             5.
             
          
           
             That
             there
             is
             but
             one
             God.
             Chap.
             6.
             
          
           
             The
             bookes
             of
             the
             Bible
             ,
             are
             the
             worde
             of
             God.
             Chap.
             7.
             
          
           
             Of
             the
             will
             and
             sufferance
             of
             God.
             Chap.
             8.
             
          
           
             The
             world
             had
             a
             beginning
             .
             Chap.
             9.
             
          
           
             The
             soule
             of
             man
             ,
             what
             it
             is
             ,
             whence
             it
             commeth
             ,
             how
             it
             is
             infected
             with
             sinne
             ,
             and
             the
             immortalitie
             of
             it
             .
             Chap.
             10.
             
          
           
             Of
             Noah
             his
             Arke
             ,
             and
             the
             Deluge
             .
             Chap.
             11.
             
          
           
             Of
             the
             destruction
             of
             Sodom
             .
             Chap.
             12.
             
          
           
             Of
             Christ
             .
             Chap.
             13.
             
          
           
             The
             world
             shall
             haue
             an
             end
             .
             Chap.
             14.
             
          
           
             There
             is
             hell
             fier
             .
             C
             〈…〉
          
        
      
       
         
         
           TO
           THE
           MOST
           HIGH
           and
           Mightie
           Prince
           ,
           Iames
           by
           the
           grace
           of
           God
           ,
           King
           of
           
             Great
             Brittanye
             ,
             France
          
           ,
           and
           Ireland
           :
           Defender
           of
           the
           Faith.
           
        
         
           MOST
           dread
           Soueraigne
           ,
           your
           Maiesties
           gratious
           acceptance
           of
           my
           late
           
             Treatise
             against
             Recusancy
          
           ,
           causeth
           me
           to
           present
           vnto
           your
           Highnes
           this
           poore
           Mite
           ,
           which
           out
           of
           my
           penury
           I
           offer
           into
           the
           treasurye
           of
           the
           Church
           :
           being
           no
           way
           comparable
           to
           the
           Talents
           which
           others
           out
           of
           their
           great
           plentye
           ,
           
           haue
           cast
           into
           the
           offrings
           of
           God.
           Albeit
           the
           right
           worshipfull
           
             Sr.
             George
             More
          
           knight
           ,
           hath
           learnedly
           and
           religiouslie
           handled
           the
           same
           subiect
           ,
           yet
           may
           I
           tread
           the
           same
           wine-presse
           againe
           ,
           by
           the
           example
           of
           
             Saint
             Augustine
          
           ,
           which
           confuted
           the
           Arrians
           whome
           Athanasius
           had
           confuted
           before
           him
           ,
           and
           the
           learned
           of
           our
           age
           which
           dayly
           write
           bookes
           ,
           notwithstanding
           others
           before
           them
           haue
           written
           bookes
           of
           the
           same
           argument
           .
           And
           as
           
             S.
             Augustine
          
           in
           his
           time
           ,
           because
           there
           were
           many
           haeretikes
           ,
           wished
           that
           all
           men
           which
           were
           able
           to
           write
           ,
           would
           write
           against
           haeresie
           :
           so
           because
           now
           
           〈◊〉
           many
           Atheistes
           ,
           it
           is
           to
           be
           wished
           that
           many
           would
           write
           〈◊〉
           〈◊〉
           Atheisme
           .
        
         
           The
           state
           of
           religion
           dependeth
           vpon
           the
           state
           of
           the
           Pastors
           and
           Ministers
           .
           And
           therefore
           
             S.
             Iohn
          
           prophecying
           of
           the
           decay
           of
           it
           ,
           first
           discouereth
           the
           defects
           of
           them
           ,
           as
           the
           cause
           therof
           :
           That
           he
           of
           
           Ephesus
           had
           lefte
           his
           former
           loue
           :
           he
           of
           Pergamus
           had
           them
           which
           
           maintayned
           the
           doctrine
           of
           Balaam
           and
           the
           Nicholaitans
           :
           he
           of
           Thyatira
           suffered
           Iezabell
           to
           make
           the
           people
           commit
           fornication
           ,
           and
           eat
           meate
           sacrificed
           to
           Idols
           :
           he
           of
           Sardis
           had
           onely
           a
           name
           that
           he
           liued
           ,
           but
           was
           dead
           :
           he
           of
           Laodicia
           was
           neither
           hotte
           nor
           colde
           ,
           
           but
           such
           a
           one
           as
           the
           Lord
           would
           spewe
           out
           of
           his
           mouth
           ,
           that
           he
           which
           tooke
           vpon
           him
           a
           greater
           charge
           then
           all
           they
           ,
           should
           haue
           onely
           hornes
           like
           the
           lambe
           Christ
           Iesus
           :
           but
           as
           for
           his
           doctrine
           ,
           he
           should
           speake
           like
           the
           dragon
           Sathan
           .
           And
           
             S.
             Paul
          
           prophecying
           of
           
           that
           great
           Apostasie
           and
           reuoliment
           from
           true
           religion
           through
           the
           world
           ,
           shewed
           the
           cause
           to
           be
           in
           him
           which
           tooke
           vpon
           him
           to
           be
           the
           vniuersall
           Pastor
           of
           the
           world
           ,
           That
           he
           should
           be
           an
           aduersaerie
           ,
           exalting
           
           him-selfe
           aboue
           all
           that
           is
           called
           God
           :
           that
           sitting
           in
           the
           Temple
           of
           God
           ,
           he
           should
           not
           shew
           himselfe
           as
           the
           minister
           of
           God
           ,
           but
           as
           God.
           The
           holy
           Ghost
           deriued
           the
           corruption
           of
           religion
           ,
           and
           calamitie
           of
           the
           Church
           of
           Israel
           ,
           from
           the
           base
           condition
           of
           the
           Priestes
           in
           the
           dayes
           of
           Ieroboam
           ,
           saying
           :
           that
           he
           made
           Priestes
           of
           
           the
           lowest
           of
           the
           people
           .
           And
           it
           is
           a
           curse
           denounced
           against
           them
           from
           God
           by
           the
           Prophet
           Malachye
           ,
           that
           their
           Priestes
           should
           be
           
           despised
           and
           vyle
           before
           the
           people
           .
        
         
           Your
           Highnes
           vnder
           the
           Maiestie
           of
           Almightie
           God
           ,
           now
           sitteth
           in
           the
           seate
           of
           Dauid
           ,
           and
           vpon
           the
           throne
           of
           Salomen
           :
           You
           haue
           the
           same
           authoritie
           ouer
           vs
           ,
           which
           
             Iosias
             ,
             Iosaphat
             ,
             Ezechias
          
           .
           and
           the
           other
           Godlie
           Kinges
           had
           ouer
           Iuda
           .
           The
           Lord
           therefore
           of
           his
           infinite
           mercie
           toward
           you
           his
           anoynted
           ,
           and
           vs
           your
           people
           ,
           continue
           in
           your
           Princely
           heart
           this
           your
           zeale
           of
           his
           house
           ,
           and
           great
           care
           of
           the
           aduancement
           of
           the
           state
           of
           the
           ministerie
           for
           the
           aduauncement
           of
           the
           Ghospell
           ,
           the
           increase
           of
           Godlines
           ,
           the
           subuersion
           of
           Atheisme
           
           and
           all
           Impietie
           .
           The
           Lord
           make
           you
           such
           a
           King
           as
           Dauid
           was
           ,
           a
           man
           according
           to
           his
           owne
           heart
           ,
           that
           your
           Highnes
           may
           raigne
           ouer
           vs
           religiously
           ,
           peaceably
           &
           happily
           ,
           to
           his
           glorie
           ,
           our
           comfort
           ,
           and
           the
           saluation
           of
           your
           owne
           soule
           .
           The
           Lord
           graunt
           to
           our
           noble
           Queene
           that
           she
           may
           be
           an
           auncient
           Mother
           i●
           Is●●●●●…
           to
           Prince
           Henrie
           a
           large
           heart
           as
           he
           did
           vnto
           
             Salomon
             .
             〈◊〉
             〈◊〉
          
           blesse
           all
           your
           posteritie
           ,
           that
           they
           way
           continue
           in
           his
           ▪
           〈◊〉
           〈◊〉
           the
           worlds
           end
           .
        
         
           
             Your
             MAIESTIES
             humble
             and
             obedient
             Subiect
             :
             IOHN
             DOVE
             ,
          
        
      
    
     
       
         
         
           A
           CONFVTATION
           of
           Atheisme
           .
        
         
           
             Chapter
             1.
             
          
           
             
               What
               Atheisme
               is
               :
            
          
           
             SOmetimes
             vnder
             the
             name
             of
             Atheists
             are
             comprehended
             Pagans
             ,
             Infidels
             and
             Idolaters
             ,
             all
             such
             as
             are
             ignorant
             of
             the
             true
             God
             ,
             albeit
             in
             their
             kinde
             they
             be
             very
             deuout
             ,
             religious
             and
             godly
             .
             So
             saith
             the
             Apostle
             :
             Wherefore
             remember
             that
             ye
             ,
             
             being
             in
             times
             past
             Gentiles
             in
             the
             flesh
             ,
             and
             called
             vncircumcision
             ,
             of
             them
             which
             are
             called
             circumcision
             in
             the
             flesh
             made
             with
             handes
             ,
             that
             ye
             were
             I
             say
             ,
             at
             that
             time
             without
             Christ
             ,
             aliants
             from
             the
             common
             wealth
             of
             Israel
             ,
             strangers
             from
             the
             couenant
             of
             promise
             ,
             and
             had
             no
             hope
             ,
             &
             were
             without
             God
             in
             the
             world
             .
             But
             what
             it
             was
             to
             be
             without
             God
             in
             the
             world
             ,
             he
             expresieth
             in
             an
             other
             place
             ,
             saying
             :
             Euen
             then
             when
             ye
             knewe
             not
             God
             ,
             ye
             
             did
             se●●…ce
             vnto
             them
             which
             by
             nature
             are
             not
             Gods.
             That
             is
             ,
             they
             worship
             the
             Sunne
             &
             Moone
             ,
             and
             carued
             idols
             ,
             the
             creature
             in
             steede
             of
             the
             Creator
             ,
             which
             is
             blessed
             for
             euermore
             ,
             Amen
             .
             These
             be
             not
             the
             Atheists
             which
             we
             are
             to
             treate
             of
             .
          
           
             Other
             Atheists
             there
             be
             ,
             which
             haue
             a
             knowledge
             of
             the
             true
             〈◊〉
             and
             how
             he
             is
             to
             be
             worshiped
             ,
             and
             are
             in
             name
             Christians
             :
             〈◊〉
             a
             continuall
             habit
             and
             custome
             of
             sinne
             ,
             haue
             so
             hardned
             〈◊〉
             ●…durated
             them selues
             ,
             that
             they
             haue
             no
             sence
             or
             feeling
             of
             the
             iudgement
             of
             that
             true
             God
             which
             they
             knowe
             and
             professe
             ,
             and
             would
             be
             thought
             outwardly
             to
             serue
             .
             And
             therefore
             they
             are
             bolde
             to
             commit
             sinne
             against
             him
             ,
             because
             they
             presume
             vpon
             
             his
             mercye
             ,
             or
             at
             the
             least
             his
             conniuencye
             and
             negligence
             in
             punishing
             ,
             as
             if
             they
             were
             perswaded
             God
             did
             not
             see
             them
             ,
             or
             he
             would
             not
             punish
             them
             .
             Of
             such
             saith
             the
             Prophet
             :
             The
             foole
             
             hath
             said
             in
             his
             heart
             there
             is
             no
             God.
             And
             of
             such
             fooles
             he
             speaketh
             else-where
             more
             plainly
             ,
             saying
             :
             Wickednes
             saith
             to
             the
             
             wicked
             man
             ,
             euen
             in
             mine
             heart
             ,
             that
             there
             is
             no
             feare
             of
             God
             before
             his
             eyes
             .
             And
             what
             it
             is
             to
             cast
             away
             all
             feare
             of
             God
             from
             before
             his
             eyes
             ,
             he
             sheweth
             more
             plainly
             ,
             saying
             :
             He
             hath
             said
             in
             his
             heart
             :
             God
             hath
             forgotten
             ,
             he
             hydeth
             away
             his
             face
             ,
             &
             will
             
             neuer
             see
             .
             And
             this
             kinde
             of
             Atheist
             is
             in
             state
             of
             damnation
             aswell
             as
             the
             other
             ,
             but
             is
             not
             the
             subiect
             of
             my
             Treatise
             .
          
           
             There
             are
             other
             sortes
             of
             men
             (
             or
             rather
             beastes
             )
             I
             meane
             such
             beasts
             as
             S.
             Paul
             stroue
             with
             at
             Ephesus
             in
             the
             shape
             of
             men
             ,
             farre
             
             more
             abhominable
             then
             the
             other
             two
             ,
             of
             which
             so
             oftē
             I
             spake
             :
             I
             may
             iustly
             say
             with
             Eliphas
             ,
             Feare
             cōmeth
             vpon
             me
             &
             dreade
             ,
             which
             maketh
             all
             my
             bones
             to
             tremble
             ,
             and
             a
             winde
             passeth
             before
             
             me
             ,
             which
             causeth
             the
             hayres
             of
             my
             head
             to
             stand
             vp
             ,
             and
             (
             that
             I
             may
             vse
             the
             wordes
             of
             the
             Lord
             to
             Samuel
             )
             such
             a
             wickednes
             as
             shall
             not
             be
             purged
             by
             sacrifice
             nor
             offering
             for
             euer
             .
             
             Such
             a
             slaunder
             to
             States
             &
             Kingdomes
             ,
             so
             offensiue
             to
             all
             chast
             &
             religious
             eares
             ,
             that
             whosoeuer
             shall
             heare
             of
             it
             ,
             his
             eares
             shall
             tingle
             .
             These
             beastes
             holde
             there
             is
             no
             God
             ,
             and
             they
             are
             of
             foure
             sortes
             :
          
           
             The
             first
             saith
             in
             broade
             tearmes
             without
             blushing
             ,
             
               Non
               est
               Deus
            
             ,
             there
             is
             no
             God
             :
             of
             that
             brood
             ,
             were
             not
             onely
             the
             olde
             Philosophers
             
               Diagoras
               ,
               Lucretius
               ,
               Epicurus
            
             and
             others
             ,
             but
             also
             since
             the
             Gospell
             was
             published
             to
             the
             worlde
             ,
             many
             of
             them
             haue
             been
             known
             ,
             of
             whome
             Theodoret
             (
             an
             ancient
             Father
             )
             hath
             written
             ,
             as
             also
             Prateolus
             ,
             and
             other
             writers
             of
             later
             times
             ,
             and
             especially
             
               Lilius
               Grigorius
               ,
               Giraldus
               Ferrariensis
            
             maketh
             mention
             
             of
             a
             whole
             Iland
             lately
             inhabited
             by
             such
             as
             deny
             God.
             And
             I
             wish
             all
             Atheists
             were
             banished
             out
             of
             Christian
             States
             and
             Kingdomes
             ,
             and
             sent
             into
             that
             Iland
             ,
             that
             other
             places
             might
             not
             be
             infected
             by
             them
             .
          
           
             The
             second
             ,
             doth
             scoffe
             at
             God
             and
             deride
             him
             ,
             〈◊〉
             〈◊〉
             his
             name
             ,
             and
             make
             open
             profession
             of
             contempt
             against
             him
             and
             all
             Religion
             .
             Such
             an
             Atheist
             was
             Holophernes
             ,
             which
             said
             vnto
             Achior
             ,
             Because
             thou
             hast
             prophefied
             amongst
             vs
             to
             day
             ,
             &
             hast
             
             
             saide
             that
             the
             people
             of
             Israel
             is
             able
             to
             sight
             ,
             because
             their
             God
             will
             defend
             them
             :
             and
             who
             is
             God
             but
             Nabuchodonozor
             ?
             he
             will
             send
             his
             power
             and
             destroye
             the
             face
             of
             the
             earth
             ,
             and
             their
             God
             shall
             not
             deliuer
             them
             .
             Such
             an
             Atheist
             was
             Pharao
             which
             said
             :
             Who
             is
             the
             Lord
             that
             I
             should
             heare
             his
             voyce
             ,
             and
             let
             the
             people
             
             goe
             ?
             I
             know
             not
             the
             Lord
             neither
             will
             I
             let
             Israel
             goe
             .
             And
             Senacherib
             who
             said
             by
             the
             mouth
             of
             Rabshakah
             :
             Let
             not
             Ezekias
             
             deceiue
             you
             ,
             for
             he
             shall
             not
             be
             able
             to
             deliuer
             you
             out
             of
             my
             hand
             ,
             neither
             let
             Ezechias
             make
             you
             to
             trust
             in
             the
             Lord
             ,
             saying
             :
             The
             Lord
             will
             surely
             deliuer
             vs
             ,
             &
             this
             Land
             shall
             not
             be
             giuen
             euer
             into
             the
             hand
             of
             the
             King
             of
             
               Ashur
               ;
               Ezechias
            
             doth
             deceiue
             you
             ,
             saying
             :
             The
             Lord
             will
             deliuer
             vs.
             Who
             are
             they
             among
             all
             the
             Gods
             of
             the
             nations
             that
             haue
             deliuered
             their
             Land
             out
             of
             my
             hand
             ,
             that
             the
             Lord
             should
             deliuer
             Ierusalem
             out
             of
             my
             hand
             ?
             Such
             Atheists
             were
             Lucian
             ,
             which
             in
             his
             writings
             ,
             that
             he
             might
             
             be
             thought
             to
             confesse
             no
             God
             ,
             mocked
             all
             Gods
             :
             Iulian
             the
             Apostata
             ,
             which
             scoffed
             at
             religion
             :
             Olimpius
             the
             Arrian
             ,
             which
             as
             he
             was
             washing
             himselfe
             in
             his
             Bath
             ,
             spake
             blasphemy
             against
             the
             Trinitye
             .
             Doletus
             which
             called
             
               Moses
               ,
               Helias
            
             ,
             and
             Christ
             ,
             the
             three
             deceiuers
             of
             the
             worlde
             .
             And
             such
             Atheists
             are
             the
             
             swaggerers
             of
             our
             age
             ,
             which
             are
             not
             ashamed
             to
             call
             them selues
             The
             damned
             crue
             :
             Of
             the
             saluation
             of
             such
             there
             is
             no
             hope
             ,
             whose
             God
             is
             their
             bellye
             ,
             whose
             glory
             is
             their
             shame
             ,
             and
             whose
             end
             is
             
             damnation
             ,
             as
             the
             Apostle
             speaketh
             :
             Their
             damnation
             sleepeth
             not
             ,
             nay
             they
             are
             condemned
             alreadye
             ,
             because
             they
             speake
             blasphemye
             against
             the
             Holy
             Ghost
             .
             Of
             such
             as
             offend
             God
             vpon
             weakenes
             ,
             there
             may
             be
             some
             hope
             that
             they
             will
             come
             to
             repentance
             ,
             because
             their
             sinne
             is
             against
             the
             Father
             ,
             which
             is
             strength
             .
             
             Concerning
             them
             which
             offend
             him
             vpon
             ignorance
             ,
             there
             is
             also
             hope
             of
             their
             conuersion
             ,
             because
             they
             sinne
             against
             God
             the
             Sonne
             ,
             which
             is
             wisedome
             .
             But
             as
             for
             these
             ,
             they
             mocke
             God
             in
             
             〈◊〉
             of
             him
             ,
             they
             sinne
             vpon
             malice
             ,
             &
             therefore
             their
             blas●●●●●…
             against
             the
             Holy
             Ghost
             ,
             which
             is
             loue
             and
             charitye
             ,
             
             〈◊〉
             〈◊〉
             no
             hope
             of
             their
             conuersion
             ,
             because
             our
             Sauiour
             hath
             
             already
             pronounced
             sentence
             of
             damnatiō
             against
             them
             ,
             saying
             :
             Their
             sinne
             shall
             neuer
             be
             for
             giuen
             ,
             neither
             in
             this
             life
             ,
             nor
             in
             the
             life
             to
             come
             .
          
           
             The
             third
             ,
             professe
             the
             religion
             which
             is
             professed
             in
             the
             place
             
             where
             they
             dwell
             ,
             so
             farre
             as
             lawes
             may
             not
             take
             holde
             of
             them
             ,
             but
             otherwise
             are
             of
             all
             religions
             which
             may
             bring
             them
             profit
             ,
             and
             are
             of
             no
             religion
             farther
             then
             to
             serue
             their
             turne
             .
             For
             example
             whereof
             ,
             I
             cannot
             instance
             in
             any
             man
             better
             ,
             then
             in
             
               William
               Rusus
            
             King
             of
             England
             ,
             which
             professed
             him selfe
             to
             be
             a
             Christian
             
             for
             feare
             of
             the
             Pope
             &
             the
             Ecclesiasticall
             censure
             ,
             because
             else
             he
             could
             not
             haue
             held
             his
             Kingdome
             .
             Of
             him
             it
             is
             written
             ,
             that
             the
             Iewes
             being
             many
             in
             England
             ,
             one
             of
             them
             was
             conuerted
             to
             be
             a
             Christian
             ,
             and
             the
             olde
             Iewe
             his
             Father
             taking
             the
             matter
             greiuously
             ,
             desired
             the
             King
             to
             interpose
             his
             authoritye
             ,
             and
             to
             commaund
             him
             to
             renounce
             his
             Christian
             faith
             againe
             .
             The
             King
             vpon
             consideration
             of
             80.
             
             Markes
             of
             siluer
             (
             before
             hand
             payed
             vnto
             him
             )
             vndertooke
             the
             conuersion
             of
             the
             young
             man
             to
             the
             Iewish
             religion
             againe
             :
             Whereupon
             the
             partie
             was
             conu●nted
             before
             the
             King
             ,
             hee
             gaue
             him
             charge
             to
             renounce
             Christ
             ,
             but
             he
             answered
             :
             Sir
             you
             professe
             Christ
             yourselfe
             ,
             how
             then
             can
             you
             perswade
             me
             to
             be
             a
             Iewe
             ?
             If
             you
             be
             a
             Christian
             in
             deed
             ,
             you
             will
             not
             perswade
             me
             to
             renounce
             Christ
             ,
             but
             if
             your selfe
             professing
             Christ
             ,
             will
             commaund
             me
             to
             denye
             Christ
             ,
             you
             are
             not
             of
             any
             religion
             ,
             but
             an
             Atheist
             ;
             and
             if
             you
             be
             so
             ,
             it
             is
             fit
             the
             Popes
             holynes
             should
             vnderstand
             so
             much
             .
             The
             King
             fearing
             the
             Popes
             displeasure
             ,
             dismissed
             the
             man
             ,
             but
             saide
             in
             great
             furye
             :
             Get
             thee
             out
             of
             my
             presence
             ,
             else
             by
             S.
             Lukes
             face
             ,
             I
             will
             scratch
             out
             thine
             eyes
             .
             The
             olde
             Iewe
             his
             Father
             expostulated
             with
             the
             King
             ,
             because
             the
             bargaine
             was
             not
             performed
             ,
             and
             required
             restitution
             of
             his
             money
             :
             But
             the
             King
             answered
             ,
             holde
             ye
             contented
             Sir
             ,
             heere
             is
             halfe
             ,
             I
             will
             haue
             the
             other
             halfe
             for
             my
             endeauour
             ,
             I
             did
             the
             best
             I
             could
             .
             Of
             such
             Atheists
             we
             haue
             many
             .
          
           
             The
             fourth
             sorte
             ,
             are
             they
             which
             insinuate
             them-selues
             into
             Noble-mens
             houses
             ,
             and
             Princes
             Courts
             ,
             taking
             vpon
             them
             to
             be
             the
             great
             Polititians
             of
             the
             worlde
             ,
             and
             account
             all
             men
             fooles
             besides
             themselues
             .
             They
             also
             make
             open
             profession
             of
             religion
             but
             for
             aduantage
             :
             I
             meane
             them
             which
             haue
             turne
             〈◊〉
             〈◊〉
             Machiauel
             :
             Their
             Diuinitie
             is
             policye
             ,
             their
             zeale
             is
             〈◊〉
             〈◊〉
             and
             their
             God
             is
             the
             deuill
             .
             These
             
               English
               Italiana
               ▪
            
             and
             〈◊〉
             incarnat
             ,
             doe
             holde
             these
             damnable
             opinions
             :
             That
             there
             was
             no
             creation
             of
             the
             world
             ,
             that
             there
             shall
             be
             no
             day
             of
             iudgement
             ,
             no
             resurrection
             ,
             no
             immortallitye
             of
             the
             soule
             ,
             no
             hell
             :
             they
             dispute
             
             against
             the
             Bible
             ,
             reckon
             vp
             Genealogyes
             more
             auncient
             then
             Adam
             ,
             alleadge
             arguments
             ,
             to
             proue
             that
             the
             story
             of
             Noah
             his
             Arke
             and
             the
             Deluge
             were
             fables
             :
             Finally
             ,
             they
             holde
             that
             the
             Scriptures
             were
             deuised
             by
             men
             ,
             onely
             for
             policye
             sake
             ,
             to
             maintaine
             peace
             in
             states
             and
             Kingdomes
             ,
             to
             keep
             subiects
             in
             obedience
             to
             lawes
             ,
             and
             loyaltie
             to
             Magistrates
             ,
             by
             thus
             terrifying
             them
             from
             enormities
             when
             their
             consciences
             are
             possessed
             with
             an
             opinion
             of
             hell
             fire
             ,
             and
             alluring
             them
             to
             subiection
             by
             hope
             of
             eternall
             life
             ,
             that
             so
             Princes
             may
             enioy
             outward
             peace
             &
             temporall
             prosperitie
             .
             Examples
             of
             this
             last
             sorte
             ,
             we
             haue
             Leo
             the
             tenth
             of
             that
             name
             Bishop
             of
             Rome
             ,
             who
             when
             he
             had
             heard
             Bembus
             alleadge
             places
             out
             of
             the
             Scriptures
             concerning
             Christ
             ,
             said
             vnto
             him
             :
             
               Quid
               mihi
               narras
               illam
               de
               Christo
               fabulam
               ?
            
             why
             dost
             thou
             tell
             me
             that
             fable
             of
             Christ
             ?
             Againe
             ,
             in
             ostentation
             of
             his
             riches
             ,
             said
             :
             
               Vide
               quantum
               mihi
               profuit
               illa
               de
               Christo
               fabula
               .
            
             See
             what
             treasure
             I
             haue
             scraped
             together
             ,
             by
             publishing
             to
             the
             people
             that
             same
             fable
             concerning
             Christ
             !
             An
             example
             also
             is
             Machiauel
             ,
             which
             holdeth
             these
             principles
             &
             grounds
             of
             policy
             :
             
             
               Princeps
               qui
               sapientia
               est
               praeditus
               ,
               debet
               ea
               promissa
               vitare
               quae
               suis
               commodis
               contraria
               fore
               videt
               .
               I
               am
               vero
               hominibus
               nunquam
               defuturae
               sunt
               causae
               ,
               quibus
               in
               violatam
               fidem
               colorem
               inducant
               .
            
             A
             wise
             Prince
             must
             not
             regard
             his
             promise
             if
             he
             finde
             it
             not
             for
             his
             profit
             ,
             neither
             shall
             he
             at
             any
             time
             be
             destitute
             of
             such
             shiftes
             and
             euasions
             whereby
             he
             may
             iustify
             and
             make
             good
             the
             breach
             and
             falsifying
             of
             his
             oath
             .
             
               Qui
               sagatior
               fuerit
               ,
               vt
               vulpinum
               ingenium
               melius
               exprimeret
               ,
               ei
               faelicius
               omnia
               ceciderant
               .
            
             That
             he
             must
             learne
             to
             play
             the
             Fox
             ,
             which
             will
             haue
             his
             designes
             and
             proiects
             to
             take
             effect
             .
             He
             proposeth
             vnto
             Princes
             the
             example
             of
             Pope
             Alexander
             the
             sixt
             to
             immitate
             ,
             of
             whome
             he
             saith
             :
             
               Is
               nihil
               quam
               mortalium
               impostorem
               egit
               ,
               nihil
               quam
               ad
               omnē
               malitiam
               &
               fraudem
               (
               quo
               hominum
               genus
               falleret
               )
               mentem
               suam
               exercuit
               .
               In
               asseuerando
               autem
               quis
               magis
               fuerit
               efficax
               ,
               aut
               qui
               speciotius
               iurauit
               iusiurandum
               vicissimque
               ,
               qui
               minus
               praestiterit
               ,
               nemo
               vnquam
               fuit
               .
               Nihilo
               secius
               doli
               nunquam
               ei
               non
               commode
               ceciderunt
               .
            
             That
             is
             ,
             he
             plotted
             nothing
             more
             ,
             then
             how
             he
             might
             be
             the
             cosoner
             and
             deceiuer
             of
             men
             :
             he
             set
             his
             minde
             vpon
             nothing
             but
             malice
             and
             fraude
             ,
             whereby
             men
             might
             be
             by
             him
             supplanted
             &
             ouertaken
             ,
             no
             man
             promised
             more
             largely
             ,
             nor
             swore
             more
             deeply
             then
             he
             ,
             
             and
             no
             man
             performed
             lesse
             then
             he
             ,
             and
             yet
             not-withstanding
             ,
             his
             falshood
             &
             knauery
             ,
             he
             neuer
             fayled
             of
             his
             purpose
             .
             
               Proinde
               ,
               non
               est
               quod
               Princeps
               omnes
               eas
               superius
               descriptas
               virtutes
               ostentet
               :
               sunt
               enim
               aduersus
               tales
               dissimulandae
               saepe
               numero
               callidèque
               tegendae
               .
            
             And
             yet
             ,
             for
             al
             that
             ,
             falshood
             preuaileth
             better
             thē
             plaine
             dealing
             ,
             yet
             a
             Prince
             must
             not
             make
             a
             shewe
             of
             a
             large
             conscience
             ,
             but
             he
             must
             dissemble
             ,
             &
             carry
             him selfe
             cunningly
             before
             the
             eyes
             of
             the
             worlde
             .
             
               Quocirca
               ,
               ad
               omnem
               fortunae
               &
               ventorum
               conuersionem
               versatile
               ingenium
               Princeps
               habeat
               necesse
               est
               ,
               &
               ab
               eo
               quod
               bonum
               est
               ne
               discedat
               :
               at
               ,
               si
               necessitas
               vrgeat
               ,
               edoctus
               sit
               et
               malum
               auertere
               .
            
             Wherefore
             a
             Prince
             must
             frame
             him selfe
             for
             all
             times
             &
             seasons
             as
             occasions
             may
             serue
             :
             let
             him
             imbrace
             truth
             and
             doe
             iustice
             ,
             vnlesse
             he
             see
             cause
             to
             the
             contrary
             ,
             but
             if
             he
             doe
             ,
             let
             him
             be
             so
             wise
             that
             he
             do
             not
             disaduantage
             him selfe
             .
             
               Princeps
               acram
               curam
               &
               diligentiam
               adhibeat
               ,
               vt
               pietatom
               ,
               fidem
               ,
               integritatem
               ,
               humanitatem
               ,
               religionem
               sanctè
               colere
               videatur
               ,
               atqui
               nihil
               magis
               est
               quod
               prae
               se
               ferat
               quam
               illam
               virtutem
               :
               fere
               enim
               homines
               magis
               specie
               &
               colore
               rerum
               ,
               quam
               rebus
               ipsis
               ,
               permouentur
               ,
               &
               iudicant
               .
               Nemo
               non
               videt
               quid
               prae
               te
               feras
               ,
               at
               paucissimi
               sunt
               ,
               qui
               quid
               sis
               sensu
               percipiant
               .
               Vitam
               princeps
               tueatur
               ,
               curetque
               imperium
               conseruare
               :
               quibus
               autem
               idsiat
               rationibus
               ,
               ex
               modo
               honesti
               spaciem
               prae
               se
               ferant
               ,
               nunquam
               non
               honore
               dignae
               ,
               laudibusque
               existimabuntur
               .
            
             Let
             a
             Prince
             especially
             take
             heed
             to
             him selfe
             ,
             that
             he
             seeme
             godly
             ,
             true
             ,
             honest
             ,
             curteous
             ,
             and
             aboue
             all
             religious
             ,
             because
             men
             for
             the
             most
             parte
             are
             caryed
             away
             with
             the
             outward
             shewe
             of
             religion
             ,
             and
             doe
             iudge
             all
             things
             according
             to
             outward
             appearance
             .
             Euery
             man
             can
             take
             notice
             of
             that
             which
             you
             seeme
             to
             be
             ,
             but
             fewe
             men
             can
             sound
             the
             bottome
             of
             your
             heart
             ,
             and
             diue
             into
             your
             secret
             thoughts
             ,
             so
             farre
             as
             to
             discouer
             what
             in
             deed
             you
             are
             ,
             to
             conceiue
             what
             your
             intent
             &
             meaning
             is
             .
             Let
             a
             Prince
             looke
             especially
             to
             the
             defence
             of
             his
             owne
             life
             and
             state
             ,
             it
             maketh
             no
             matter
             by
             what
             meanes
             he
             doe
             it
             ,
             be
             they
             lawfull
             or
             vnlawefull
             ,
             so
             as
             they
             haue
             an
             outward
             shewe
             and
             colour
             of
             honestye
             .
          
        
         
           
           
             Chapter
             2.
             
          
           
             
               Of
               the
               causes
               of
               Atheisme
               .
            
          
           
             THat
             I
             may
             speak
             somwhat
             of
             the
             causes
             of
             Atheisme
             ,
             They
             are
             many
             :
             Some
             men
             are
             become
             Atheists
             by
             building
             vpō
             a
             false
             ground
             ,
             by
             misconstruing
             and
             wresting
             that
             place
             of
             Tully
             
             to
             their
             owne
             perdition
             :
             
               Sunt
               qui
               negant
               Deos
               habere
               procurationem
               rerum
               humanarum
               ,
               quorum
               sententia
               falsa
               est
               ,
               quia
               sic
               omnis
               religio
               inanis
               esset
               ,
               religione
               autem
               sublata
               tolleretur
               hominū
               sides
               ,
               &
               magna
               sequeretur
               vitae
               perturbatio
               &
               confusio
               .
            
             There
             are
             saith
             Tully
             ,
             some
             men
             which
             deny
             that
             there
             is
             a
             God
             which
             taketh
             vpon
             him
             the
             care
             of
             humane
             affaires
             ,
             whose
             opinion
             is
             euicted
             to
             be
             false
             ,
             for
             as
             much
             as
             if
             it
             were
             so
             ,
             all
             religion
             were
             in
             vayne
             ,
             and
             were
             it
             not
             for
             religion
             ,
             there
             would
             be
             no
             fidelitie
             or
             honestie
             among
             men
             ,
             nothing
             but
             disorder
             &
             confusion
             through
             the
             whole
             worlde
             .
             I
             cannot
             deny
             but
             religion
             doth
             maintaine
             ciuill
             gouernment
             ,
             and
             kingdomes
             are
             best
             gouerned
             where
             men
             haue
             the
             greatest
             feeling
             of
             religion
             ,
             because
             the
             feare
             of
             God
             hauing
             taken
             a
             deepe
             roote
             in
             mens
             hearts
             by
             the
             often
             preaching
             of
             the
             worde
             ,
             doth
             binde
             subiects
             to
             their
             Princes
             farre
             more
             fast
             then
             humane
             lawes
             ,
             &
             the
             feare
             of
             the
             Princes
             displeasure
             .
             And
             I
             must
             needs
             confesse
             that
             the
             King
             and
             the
             whole
             state
             of
             England
             are
             to
             ascribe
             this
             long
             peace
             which
             we
             haue
             had
             ,
             and
             yet
             doe
             inioy
             ,
             as
             also
             this
             great
             increase
             of
             wealth
             ,
             and
             loyaltye
             of
             the
             subiectes
             ,
             more
             to
             the
             diligent
             preaching
             of
             the
             Ministers
             then
             to
             the
             sincere
             gouernmēt
             of
             the
             Magistrates
             ,
             to
             Diuines
             then
             to
             Polititians
             ,
             how
             little
             soeuer
             now
             Diuines
             be
             regarded
             ,
             and
             how
             highly
             soeuer
             Polititians
             be
             esteemed
             .
             Subiects
             are
             now
             more
             obedient
             to
             Lawes
             and
             loyall
             to
             Princes
             then
             in
             times
             past
             they
             haue
             bene
             ,
             because
             the
             Gospell
             is
             more
             preached
             among
             them
             then
             it
             was
             in
             former
             ages
             .
             So
             then
             ,
             it
             is
             not
             for
             feare
             ,
             but
             for
             conscience
             sake
             ,
             not
             because
             they
             feare
             him
             that
             can
             kill
             the
             bodie
             ,
             but
             because
             they
             feare
             him
             that
             is
             able
             to
             destroy
             both
             bodie
             and
             soule
             in
             hell
             
             fire
             .
             And
             yet
             the
             Prouerb
             in
             many
             hath
             bene
             fulfilled
             ,
             
               Filia
               deuorauit
               matrem
            
             ,
             that
             the
             daughter
             hath
             deuoured
             her
             owne
             mother
             ,
             For
             religion
             is
             the
             mother
             of
             peace
             ,
             and
             peace
             is
             the
             daughter
             
             of
             religion
             ,
             because
             the
             preaching
             of
             Christian
             religion
             hath
             brought
             peace
             into
             the
             worlde
             .
             All
             godly
             Diuines
             preach
             the
             doctrine
             of
             St.
             Paul
             :
             
               Si
               fieri
               potest
               ,
               quantum
               in
               vobis
               est
               ,
               cum
               omnibus
            
             
             
               pacem
               habetote
            
             ,
             if
             it
             be
             possible
             and
             as
             much
             as
             lyeth
             in
             you
             ,
             haue
             peace
             with
             all
             men
             .
             But
             this
             long
             peace
             which
             we
             haue
             enioyed
             hath
             increased
             our
             riches
             ,
             &
             riches
             haue
             made
             vs
             to
             forget
             God
             ,
             and
             so
             (
             like
             an
             vnnaturall
             daughter
             )
             peace
             hath
             deuoured
             religion
             ,
             which
             bred
             and
             maintayned
             peace
             in
             the
             world
             .
             The
             Prophecie
             is
             verifyed
             :
             In
             these
             last
             dayes
             ,
             since
             the
             mountaine
             of
             
             the
             house
             of
             God
             hath
             beene
             prepared
             in
             the
             top
             of
             the
             mountaines
             ,
             and
             hath
             beene
             exalted
             aboue
             the
             hilles
             ,
             and
             all
             nations
             haue
             flowed
             vnto
             it
             ,
             and
             many
             people
             haue
             gone
             &
             said
             :
             Come
             let
             vs
             goe
             vp
             to
             the
             mountaine
             of
             the
             Lord
             ,
             to
             the
             house
             of
             the
             God
             of
             Iacob
             ,
             and
             he
             will
             teach
             vs
             his
             wayes
             ,
             and
             we
             will
             walke
             in
             his
             pathes
             :
             our
             swordes
             haue
             beene
             broken
             into
             mattocks
             ,
             &
             our
             speares
             into
             sythes
             ,
             nation
             hath
             not
             lifted
             vp
             a
             sworde
             against
             nation
             ,
             neither
             haue
             they
             learned
             to
             fight
             any
             more
             .
             The
             Lamb
             dwelling
             with
             the
             Wolfe
             hath
             beene
             in
             safetie
             ,
             the
             Kid
             with
             the
             Leopard
             ,
             the
             Cow
             feeding
             with
             the
             Beare
             ,
             the
             Calfe
             with
             the
             Lyon
             ,
             the
             sucking
             Childe
             hath
             plaied
             vpon
             the
             hole
             of
             the
             Asp
             ,
             the
             weaned
             Childe
             hath
             put
             his
             hand
             into
             the
             hole
             of
             the
             Cockatrice
             
             without
             any
             hurt
             ,
             and
             the
             reason
             is
             alleaged
             by
             the
             Prophet
             :
             Because
             the
             earth
             was
             full
             of
             the
             knowledge
             of
             the
             Lord
             ,
             euen
             as
             the
             waters
             that
             couer
             the
             sea
             .
             This
             Prophecye
             you
             see
             is
             fulfilled
             .
             But
             these
             sayings
             are
             by
             them
             mistaken
             .
             For
             Tully
             doth
             not
             argue
             in
             this
             manner
             :
             that
             we
             must
             holde
             there
             is
             a
             God
             ,
             and
             maintaine
             religion
             ,
             that
             so
             ciuill
             gouernment
             may
             be
             maintayned
             ,
             and
             men
             may
             liue
             orderly
             in
             a
             common
             wealth
             .
             But
             his
             meaning
             is
             cleane
             contrary
             :
             that
             we
             must
             performe
             all
             ciuill
             duties
             in
             a
             common
             wealth
             for
             religion
             sake
             ,
             and
             we
             must
             be
             religious
             for
             Gods
             sake
             ,
             because
             there
             is
             a
             God
             which
             hath
             ingraffed
             religion
             in
             our
             hearts
             ,
             whereby
             ciuill
             states
             may
             be
             the
             better
             maintayned
             ,
             and
             which
             will
             punish
             all
             such
             as
             are
             not
             religious
             ,
             that
             is
             ,
             which
             haue
             not
             a
             true
             feeling
             of
             religion
             .
             And
             it
             was
             not
             the
             meaning
             of
             the
             Prophet
             Esay
             ,
             that
             after
             the
             knowledge
             of
             true
             religion
             had
             planted
             peace
             among
             vs
             ,
             and
             peace
             had
             brought
             prosperitie
             ,
             then
             we
             should
             cease
             to
             be
             religious
             ,
             &
             so
             forget
             God
             ,
             but
             rather
             increase
             our
             zeale
             ,
             and
             hauing
             receiued
             such
             benefits
             at
             his
             hands
             whome
             
             we
             serue
             ,
             continue
             faithfull
             in
             his
             seruice
             .
          
           
             A
             second
             cause
             of
             Atheisme
             may
             be
             the
             want
             of
             due
             &
             right
             hearing
             of
             the
             worde
             preached
             ,
             because
             faith
             commeth
             by
             hearing
             ,
             and
             therefore
             where
             there
             is
             a
             want
             of
             hearing
             faith
             fayleth
             ,
             
             and
             ,
             by
             a
             consequent
             ,
             Pagisme
             and
             infidelitie
             increaseth
             .
             For
             many
             of
             them
             doe
             not
             heare
             ,
             but
             absent
             them-selues
             ,
             or
             if
             they
             be
             present
             ,
             they
             stand
             not
             for
             figures
             but
             for
             cyphers
             ,
             they
             doe
             not
             by
             the
             worde
             preached
             as
             the
             virgin
             Mary
             did
             by
             the
             sayings
             of
             
             our
             Sauiour
             Christ
             ,
             which
             layed
             thē
             vp
             in
             her
             heart
             :
             or
             as
             Abraham
             
             did
             by
             the
             Angels
             ,
             which
             receiued
             them
             into
             his
             house
             ,
             or
             as
             the
             Sunamite
             woman
             did
             by
             Elizeus
             ,
             or
             the
             widowe
             by
             Elias
             ,
             
             which
             entertayned
             them
             with
             willingnes
             .
             The
             worde
             to
             them
             is
             not
             as
             the
             raine
             of
             heauen
             falling
             vpon
             the
             earth
             ,
             or
             the
             deawe
             of
             
             Hermon
             vpon
             mount
             Sion
             ,
             but
             as
             the
             Childrens
             bread
             cast
             before
             whelpes
             ,
             or
             pearls
             cast
             before
             swine
             ,
             seede
             sowen
             by
             the
             high
             way
             side
             ,
             &
             the
             peace
             of
             the
             Apostles
             bestowed
             vpon
             vnworthye
             houses
             ,
             and
             therefore
             returneth
             backe
             againe
             .
             They
             stop
             their
             cares
             with
             the
             Adder
             ,
             or
             sleep
             with
             Eutichus
             ,
             or
             make
             loue
             as
             the
             
             Egiptians
             did
             to
             Aholah
             and
             Aholibah
             ,
             cloathed
             with
             blewe
             silke
             and
             diuers
             suites
             ,
             pleasant
             young
             men
             ,
             that
             they
             may
             set
             Aholah
             and
             Aholibah
             on
             fire
             ,
             bruise
             the
             brestes
             of
             their
             virginitye
             ,
             and
             powre
             out
             their
             adulterie
             vpon
             them
             ,
             as
             the
             Prophet
             speaketh
             .
             Some
             heare
             the
             Preacher
             with
             great
             attention
             ,
             but
             as
             the
             Pharisies
             
             did
             our
             Sauiour
             to
             intrappe
             him
             in
             his
             speech
             ,
             to
             take
             exception
             against
             his
             wordes
             ,
             as
             the
             Athenians
             did
             St.
             Paul
             to
             scoffe
             at
             
             his
             simplicitie
             ,
             they
             read
             the
             Bible
             but
             as
             Porphurye
             did
             ,
             to
             finde
             (
             as
             they
             prophanely
             call
             them
             )
             absurdities
             and
             contradictions
             in
             the
             worde
             of
             God
             ,
             not
             as
             the
             Bee
             which
             gathereth
             honye
             ,
             but
             as
             the
             Spider
             which
             sucketh
             poyson
             out
             of
             wholsome
             flowers
             .
          
           
             A
             third
             cause
             of
             Atheisme
             ,
             proceedeth
             from
             the
             long
             suffring
             of
             God
             ,
             which
             doth
             not
             presently
             punish
             Atheists
             .
             For
             he
             doth
             not
             onely
             with
             patience
             suffer
             them
             to
             blaspheme
             his
             holy
             name
             ,
             but
             also
             in
             his
             wisdome
             which
             no
             man
             can
             sound
             ,
             &
             in
             his
             iudgementes
             whome
             no
             man
             can
             search
             ,
             blesseth
             them
             with
             worldly
             blessings
             ,
             as
             if
             he
             did
             reward
             their
             vngodlines
             .
             It
             is
             not
             my
             complaint
             alone
             ,
             but
             it
             is
             the
             complaint
             of
             the
             Prophet
             Dauid
             which
             
             cryeth
             out
             in
             this
             manner
             :
             Why
             standest
             thou
             so
             farre
             off
             ô
             Lord
             and
             hydest
             thee
             in
             due
             time
             ,
             euen
             in
             affliction
             ?
             the
             wicked
             hath
             
             made
             boast
             of
             his
             owne
             hearts
             desire
             ,
             and
             the
             couetous
             blesseth
             himselfe
             ,
             he
             contemneth
             the
             Lord
             ,
             he
             is
             so
             proud
             that
             he
             seeketh
             not
             for
             God
             ,
             he
             thinketh
             alwaies
             there
             is
             no
             God
             ,
             his
             wayes
             alwaies
             prosper
             ,
             he
             saith
             in
             his
             heart
             :
             I
             shall
             neuer
             be
             moued
             ,
             nor
             be
             in
             danger
             .
             Nay
             it
             may
             very
             well
             be
             said
             ,
             as
             it
             was
             of
             Iob
             :
             that
             the
             Lord
             hath
             made
             an
             hedge
             about
             him
             &
             his
             house
             ,
             and
             about
             
             all
             that
             he
             hath
             on
             euery
             side
             ,
             he
             hath
             blessed
             the
             worke
             of
             his
             handes
             ,
             and
             his
             substance
             is
             encreased
             in
             the
             Land.
             The
             Lord
             suffred
             his
             owne
             Arke
             to
             be
             taken
             by
             the
             Philistins
             his
             enemies
             ,
             
             and
             his
             owne
             people
             the
             Iraēlites
             which
             fought
             his
             battle
             ,
             to
             be
             ouerthrowne
             in
             the
             battell
             .
             And
             this
             cōmendation
             is
             giuen
             of
             the
             godly
             King
             Iosias
             ,
             that
             he
             read
             the
             lawe
             of
             the
             Lord
             before
             the
             people
             ,
             he
             made
             a
             couenant
             with
             the
             Lord
             that
             the
             people
             should
             
             walke
             after
             the
             Lord
             ,
             and
             keep
             his
             commandements
             ,
             his
             testimonies
             &
             statutes
             ,
             with
             all
             their
             hearts
             ,
             all
             their
             soules
             ,
             &
             all
             the
             people
             stood
             to
             the
             couenant
             ,
             he
             purged
             the
             Temple
             ,
             and
             put
             downe
             the
             Idols
             ,
             he
             slewe
             the
             idolatrous
             Priests
             ,
             he
             kept
             such
             a
             passeouer
             in
             honour
             of
             God
             ,
             as
             neuer
             the
             like
             was
             holden
             ,
             from
             the
             daies
             of
             the
             Iudges
             y
             t
             iudged
             Israel
             ,
             nor
             in
             al
             the
             daies
             of
             the
             Kings
             of
             Israel
             &
             the
             Kings
             of
             Iuda
             ,
             he
             tooke
             away
             thē
             which
             had
             familier
             spirits
             and
             the
             sooth-sayers
             ,
             and
             the
             Images
             ,
             and
             the
             Idols
             ,
             and
             all
             the
             abhominations
             that
             were
             espyed
             in
             the
             Land
             of
             Iuda
             and
             Ierusalem
             ,
             that
             like
             vnto
             him
             there
             was
             no
             King
             before
             him
             that
             turned
             to
             the
             Lord
             with
             all
             his
             heart
             ,
             all
             his
             soule
             ,
             and
             all
             his
             might
             ,
             according
             to
             all
             the
             lawe
             of
             Moses
             ,
             neither
             after
             him
             arose
             there
             any
             like
             him
             .
             And
             yet
             ,
             see
             how
             the
             Lord
             rewarded
             him
             .
             The
             very
             next
             thing
             which
             followeth
             in
             the
             same
             Text
             ,
             is
             this
             :
             Pharao
             slewe
             him
             at
             Megiddo
             .
             Thus
             you
             see
             how
             the
             Lord
             rewarded
             faithfull
             Iosias
             which
             serued
             him
             ,
             &
             trusted
             in
             him
             ,
             with
             death
             in
             this
             worlde
             ,
             and
             ouerthrowe
             in
             sighting
             of
             his
             owne
             battell
             ,
             and
             gaue
             the
             victory
             to
             Pharao
             an
             heathen
             King
             ,
             which
             put
             no
             trust
             nor
             considence
             in
             him
             .
             Likewise
             Nabucodonozor
             burned
             Gods
             
             house
             ,
             robbed
             his
             Temple
             in
             contempt
             of
             him
             and
             his
             seruice
             ,
             &
             yet
             God
             prospered
             him
             as
             if
             he
             had
             rewarded
             him
             for
             so
             dooing
             ,
             
               Valerius
               Maximus
            
             citeth
             out
             of
             Tully
             the
             example
             of
             Dionysius
             the
             Tirant
             ,
             which
             did
             brag
             and
             boast
             of
             his
             sacrilege
             ,
             that
             when
             he
             sayled
             to
             the
             Temple
             of
             Proserpina
             which
             was
             at
             Locris
             to
             
             robbe
             the
             same
             ,
             the
             winde
             and
             weather
             did
             so
             much
             fauour
             him
             ,
             
             as
             if
             it
             had
             beene
             a
             pleasing
             thing
             to
             that
             Goddesse
             to
             doe
             her
             violence
             ,
             as
             if
             she
             had
             the
             rather
             prospered
             his
             nauigation
             ,
             &
             giuen
             successe
             vnto
             his
             busines
             because
             he
             did
             robbe
             &
             spoyle
             her
             Temple
             .
             When
             the
             Turkes
             and
             Hungarians
             ioyne
             in
             battell
             ,
             the
             Hungarians
             armye
             cryeth
             out
             aloud
             Iesu
             ,
             Iesu
             ,
             The
             Turkes
             name
             their
             prophet
             Mahomet
             ,
             but
             Mahomet
             preuayleth
             against
             Iesus
             .
             The
             greatest
             parte
             of
             the
             worlde
             are
             insidels
             ,
             and
             they
             encrease
             daily
             ,
             but
             the
             number
             of
             Christians
             doe
             decrease
             .
             And
             this
             is
             agreeable
             to
             that
             which
             Prateolus
             obserueth
             ,
             which
             all
             eageth
             
             that
             among
             many
             causes
             of
             Atheisme
             this
             is
             not
             the
             least
             ,
             namely
             ,
             
               Euentus
               mirabiles
               quorum
               causas
               ignorant
               ,
               &
               putant
               longe
               aliter
               fore
               ,
               si
               Deus
               existeret
               omnia
               cernens
               &
               curans
               ,
               vt
               sunt
               faelicitas
               impiorum
               ,
               infaelicitas
               piorum
               ,
               &
               eius
               Dei
               longanimitas
               qui
               atrocissimos
               peccatores
               statim
               non
               punit
               .
            
             Strange
             euents
             which
             continually
             fall
             out
             ,
             contrary
             to
             the
             sence
             and
             reason
             of
             man
             ,
             the
             causes
             whereof
             man
             vnderstandeth
             not
             ,
             but
             thinketh
             that
             it
             would
             be
             otherwise
             ,
             if
             there
             were
             a
             God
             which
             did
             see
             and
             regarde
             humane
             affaires
             ,
             as
             for
             example
             ,
             the
             happines
             of
             the
             vngodly
             ,
             the
             vnhappy
             estate
             of
             the
             godlie
             ,
             and
             the
             long
             suffering
             of
             God
             him selfe
             which
             suffereth
             grieuous
             offenders
             so
             long
             to
             escape
             vnpunished
             :
             whereas
             contrarywise
             ,
             if
             God
             would
             be
             pleased
             to
             shewe
             present
             examples
             of
             his
             iustice
             vpon
             sinners
             ,
             as
             he
             did
             when
             he
             turned
             Lots
             wife
             into
             a
             piller
             of
             Salt
             for
             looking
             back
             ,
             destroyed
             
             Sodom
             with
             fire
             &
             brimstone
             for
             pride
             ,
             caused
             Ieroboam
             his
             hand
             to
             wither
             for
             burning
             Incence
             ,
             Eli
             to
             breake
             his
             necke
             for
             suffering
             his
             Children
             to
             abuse
             the
             Priests
             office
             :
             the
             earth
             to
             swallowe
             vp
             
               Core
               ,
               Dathan
            
             &
             Abiram
             for
             their
             rebellion
             :
             the
             Beares
             
             to
             deuour
             the
             Children
             for
             mocking
             Elisaeus
             ,
             the
             dogges
             to
             eate
             
             Iosabell
             for
             oppressing
             Naboth
             ,
             the
             fire
             to
             burne
             vp
             Nadah
             and
             Abihu
             for
             vsing
             prophane
             fier
             vpon
             the
             Altar
             ,
             which
             tooke
             away
             Saul
             his
             Kingdome
             for
             disobeying
             Samuel
             ,
             stroke
             Zachary
             with
             dumnes
             for
             vnbeleefe
             ,
             Elymas
             with
             blindenes
             for
             hindering
             the
             course
             of
             the
             Gospell
             ,
             Balthasar
             with
             death
             for
             prophaning
             the
             holy
             vessels
             ,
             Ananias
             and
             Saphira
             for
             telling
             a
             lye
             ,
             Gehezi
             with
             Leprosie
             for
             taking
             bribes
             ,
             and
             shut
             Moses
             out
             of
             the
             Land
             of
             Canaan
             for
             trespassing
             at
             the
             waters
             of
             Meriba
             :
             I
             say
             ,
             if
             God
             would
             vouchsafe
             to
             dwell
             with
             vs
             as
             he
             did
             with
             them
             ,
             and
             shew
             such
             examples
             among
             vs
             as
             he
             did
             among
             them
             ,
             punish
             whole
             
             landes
             as
             he
             did
             Egipt
             for
             not
             letting
             his
             people
             goe
             ,
             no
             dout
             but
             
             Atheisme
             would
             cease
             ,
             and
             vngodly
             men
             would
             confesse
             that
             there
             is
             a
             God.
             It
             is
             a
             signe
             that
             our
             sinnes
             are
             great
             ,
             and
             God
             doth
             not
             loue
             vs
             as
             he
             loued
             them
             .
          
           
             And
             yet
             the
             Atheists
             haue
             but
             mistaken
             all
             this
             while
             ,
             for
             these
             be
             arguments
             rather
             to
             proue
             vnto
             them
             that
             there
             is
             a
             God.
             For
             this
             is
             the
             Lords
             long
             suffering
             to
             bring
             them
             to
             repentance
             as
             St.
             Peter
             teacheth
             saying
             :
             The
             Lord
             is
             not
             slack
             as
             some
             men
             
             account
             slacknes
             ,
             but
             is
             pacient
             towards
             vs
             ,
             and
             would
             haue
             no
             man
             to
             perish
             ,
             but
             would
             haue
             all
             men
             to
             come
             to
             repentance
             .
             And
             as
             St.
             Paul
             saith
             :
             Thou
             ô
             man
             ,
             despisest
             thou
             the
             riches
             of
             
             his
             bountifulnes
             ,
             and
             patience
             ,
             and
             long
             suffering
             ,
             not
             knowing
             that
             the
             bountifulnes
             of
             God
             leadeth
             thee
             to
             repentance
             ?
             but
             thou
             after
             thine
             hardnes
             ,
             and
             heart
             that
             cannot
             repent
             ,
             heapest
             vp
             as
             a
             treasure
             vnto
             thy selfe
             wrath
             against
             the
             day
             of
             wrath
             &
             of
             the
             declaration
             of
             the
             iust
             iudgement
             of
             God.
             But
             therefore
             the
             Prophet
             Dauid
             in
             the
             Psalme
             aboue
             rehearsed
             ,
             where
             he
             
             saith
             :
             The
             wicked
             hath
             made
             boast
             of
             his
             hearts
             desire
             ,
             his
             waies
             alwayes
             prosper
             :
             he
             inserteth
             these
             wordes
             in
             the
             middle
             of
             the
             sentence
             :
             Thy
             iudgements
             ô
             Lord
             are
             farre
             aboue
             his
             sight
             .
             And
             St.
             Augustine
             doth
             fully
             satisfie
             this
             point
             ,
             where
             he
             saith
             :
             
               Diuina
               miserecordia
               ad
               impios
               &
               ingratos
               peruenit
               .
               Primo
               quia
               Deus
            
             
             
               facit
               oriri
               Solem
               super
               bonos
               pariter
               &
               malos
               ,
               &
               pluit
               super
               iustos
               &
               iniustos
               .
               Secundo
               vt
               quidam
               ista
               cogitantes
               ab
               impietate
               se
               corrigant
               .
               Tertio
               ,
               vt
               quidam
               diuitias
               longanimitatis
               eius
               contemnentes
               sibi
               thesaurrizentiram
               .
               Quarto
               ,
               patientia
               Dei
               ad
               poenitentiam
               inuitat
               malos
               ,
               sicut
               flagellum
               Dei
               ad
               patientiā
               erudit
               bonos
               .
               Quinto
               ,
               quia
               placuit
               diuinae
               prouidentiae
               praeparare
               imposterū
               bona
               iustis
               quibus
               mali
               non
               fruentur
               ,
               et
               mala
               impij
               quibus
               boni
               non
               cruciabuntur
               .
            
             Againe
             ,
             
               Si
               nunc
               omne
               peccatum
               plecteretur
               poenis
               temporalibus
               ,
               nihil
               vltimo
               iudicio
               reseruari
               putaretur
               ,
               &
               ,
               si
               nullum
               peccatum
               nunc
               puniretur
               ,
               nulla
               Dei
               prouidentia
               esse
               crederetur
               .
            
             Gods
             mercy
             is
             extended
             to
             the
             godlesse
             and
             vnthankfull
             men
             for
             these
             causes
             following
             :
             First
             ,
             because
             he
             maketh
             his
             Sun
             to
             shine
             aswell
             vpon
             the
             vniust
             as
             the
             iust
             ,
             and
             his
             raine
             to
             fall
             vpon
             the
             godlesse
             aswel
             as
             the
             godly
             .
             Secondly
             ,
             that
             some
             of
             them
             considering
             these
             thinges
             ,
             might
             repent
             them
             of
             their
             sinnes
             .
             Thirdly
             ,
             that
             othersome
             despising
             the
             riches
             of
             his
             longanimitye
             might
             heape
             vp
             
             wrath
             vnto
             themselues
             .
             Fourthly
             ,
             the
             patience
             of
             God
             doth
             invite
             and
             allure
             the
             wicked
             to
             repentance
             ,
             euen
             as
             the
             scourge
             of
             God
             doth
             instruct
             the
             godly
             vnto
             patiēce
             .
             Fiftly
             ,
             because
             thath
             seemed
             good
             to
             the
             prouidence
             of
             God
             to
             prepare
             in
             an
             other
             worlde
             ioyes
             for
             the
             righteous
             ,
             whereof
             the
             vnrighteous
             shall
             not
             be
             partakers
             ,
             and
             punishments
             for
             the
             wicked
             which
             the
             godlye
             shall
             not
             feele
             .
             And
             ,
             last
             of
             all
             ,
             if
             all
             offences
             were
             now
             punished
             with
             temporal
             punishmēts
             ,
             it
             wold
             be
             thought
             that
             nothing
             were
             reserued
             for
             the
             day
             of
             iudgement
             ,
             as
             contrarywise
             ,
             if
             nothing
             were
             punished
             temporallye
             in
             this
             worlde
             ,
             men
             would
             make
             a
             dout
             of
             Gods
             prouidence
             .
          
           
             A
             fourth
             cause
             of
             Atheisme
             is
             the
             malice
             of
             Sathan
             ,
             as
             the
             Apostle
             sheweth
             vs
             :
             If
             (
             saith
             he
             )
             our
             Gospell
             be
             yet
             hidden
             ,
             it
             is
             
             hidden
             to
             them
             which
             are
             lost
             ,
             in
             whome
             the
             God
             of
             this
             world
             hath
             blinded
             the
             mindes
             ,
             that
             is
             ,
             of
             the
             infidels
             that
             the
             light
             of
             the
             glorious
             Gospel
             of
             Christ
             should
             not
             shine
             in
             them
             .
             Beholde
             Sathan
             his
             malice
             and
             cunning
             ,
             from
             time
             to
             time
             .
             In
             the
             first
             two
             hundred
             yeares
             after
             the
             Passion
             of
             our
             Sauiour
             Christ
             ,
             he
             busied
             himselfe
             about
             the
             first
             Article
             of
             the
             Creed
             to
             ouerthrow
             that
             ,
             and
             therefore
             stirred
             vp
             the
             Marcionists
             ,
             the
             Gnosties
             ,
             the
             Maniches
             to
             teach
             that
             there
             was
             not
             one
             God
             the
             Father
             almightye
             maker
             of
             heauen
             and
             earth
             ,
             but
             diuers
             Gods.
             But
             finding
             not
             his
             successe
             therein
             answerable
             to
             his
             malice
             ,
             ceased
             there
             and
             went
             to
             an
             other
             Article
             ,
             and
             so
             stirred
             vp
             
               Praxeas
               ,
               Noetus
               ,
               Paulus
               Saniosatanus
            
             to
             ouerthrowe
             the
             diuinitye
             of
             our
             Sauiour
             Christ
             his
             Sonne
             ,
             afterwad
             haeretickes
             to
             disproue
             his
             conception
             by
             the
             holy
             Ghost
             ,
             his
             birth
             of
             the
             Virgin
             Mary
             ,
             and
             the
             other
             Articles
             of
             fayth
             which
             are
             to
             be
             beleued
             concerning
             him
             .
             Being
             not
             able
             to
             preuaile
             therein
             ,
             he
             descended
             to
             the
             Article
             of
             the
             holy
             Ghost
             ,
             and
             so
             stirred
             vp
             Macedonius
             to
             deny
             the
             Godhead
             of
             the
             holy
             Ghost
             .
             Being
             not
             able
             to
             preuaile
             therein
             he
             went
             to
             the
             Articles
             concerning
             the
             Church
             ,
             and
             so
             in
             sundrye
             ages
             hath
             gone
             from
             one
             Article
             to
             an
             other
             ,
             vntill
             he
             hath
             gone
             ouer
             all
             the
             Articles
             of
             the
             Creed
             .
             Now
             ,
             being
             disproued
             in
             them
             all
             ,
             he
             doth
             not
             so
             rest
             ,
             but
             returneth
             againe
             to
             the
             first
             at
             which
             he
             began
             ,
             not
             to
             proue
             a
             multiplicitie
             of
             Gods
             as
             he
             did
             before
             endeuour
             ,
             but
             to
             proue
             a
             nullitie
             of
             any
             God
             ,
             by
             disprouing
             the
             God-head
             either
             of
             the
             Father
             ,
             or
             of
             the
             Sonne
             ,
             or
             of
             the
             holy
             Ghost
             ,
             
             of
             all
             three
             ;
             But
             he
             goeth
             to
             worke
             with
             greater
             violence
             ,
             to
             chop
             off
             all
             fayth
             ,
             all
             religion
             at
             one
             blowe
             ,
             by
             prouing
             that
             there
             is
             neuer
             a
             God
             ,
             and
             to
             this
             purpose
             hath
             he
             armed
             his
             Polititians
             with
             arguments
             against
             the
             Bible
             .
             But
             to
             them
             may
             be
             applyed
             the
             wordes
             of
             Policarpus
             to
             Marcian
             the
             haereticke
             ,
             who
             being
             asked
             of
             him
             :
             
               Agnoscis
               me
            
             ô
             Policarpe
             ?
             Dost
             thou
             acknowledge
             me
             ô
             Policarpus
             ?
             answered
             him
             :
             
               Agnosco
               te
               esse
               primogenitum
               Satanae
            
             ,
             I
             knowe
             thee
             very
             well
             ,
             thou
             art
             the
             sonne
             and
             heire
             of
             the
             Deuill
             .
          
           
             The
             last
             cause
             of
             Atheisme
             is
             the
             lenitye
             and
             ouer
             great
             mildnes
             of
             Princes
             and
             Gouernours
             ,
             which
             doe
             suffer
             Atheists
             to
             escape
             vnpunished
             .
             I
             may
             iustly
             say
             it
             is
             their
             fault
             that
             there
             are
             Atheists
             that
             will
             suffer
             Atheists
             ,
             For
             so
             saith
             the
             holye
             Ghost
             concerning
             Azariah
             the
             King
             of
             Iudah
             :
             He
             did
             vprightly
             in
             the
             
             sight
             of
             the
             Lord
             ,
             according
             to
             all
             that
             his
             Father
             Amaziah
             did
             :
             but
             the
             high
             places
             were
             not
             taken
             away
             ,
             for
             the
             people
             yet
             offered
             ,
             and
             burned
             Incense
             in
             the
             high
             places
             .
             And
             the
             Lord
             smote
             the
             King
             ,
             &
             he
             was
             a
             leper
             vnto
             the
             day
             of
             his
             death
             .
             The
             King
             him-selfe
             you
             see
             is
             commaunded
             to
             be
             a
             godly
             man
             ,
             not
             he
             ,
             but
             his
             subiects
             committed
             idolatrye
             ,
             yet
             God
             punisheth
             him
             for
             the
             idolatrye
             of
             his
             subiects
             ,
             But
             that
             could
             not
             stand
             with
             the
             iustice
             of
             God
             to
             punish
             the
             King
             for
             his
             subiects
             offences
             vnles
             it
             were
             the
             Kings
             faulte
             that
             the
             subiects
             offended
             .
             Where
             the
             Spanish
             Inquisition
             is
             ,
             it
             is
             a
             very
             rare
             thing
             to
             heare
             of
             an
             Atheist
             ,
             which
             I
             speake
             not
             to
             that
             end
             as
             if
             I
             did
             wish
             that
             Inquisition
             to
             be
             brought
             into
             any
             Christian
             Kingdome
             ,
             but
             onely
             to
             shewe
             that
             it
             is
             better
             to
             liue
             where
             there
             is
             too
             much
             seueritie
             rather
             then
             too
             much
             loosenes
             ,
             and
             where
             nothing
             is
             lawfull
             ,
             rather
             then
             where
             all
             things
             are
             permitted
             as
             if
             they
             were
             lawfull
             .
             The
             Lord
             of
             his
             mercy
             stirre
             vp
             the
             hearts
             of
             all
             his
             annoynted
             Princes
             ,
             &
             inflame
             their
             Zeale
             ,
             that
             they
             may
             not
             onely
             hate
             Atheisme
             ,
             as
             I
             hope
             they
             doe
             ,
             with
             a
             perfecte
             hatred
             ,
             but
             also
             banish
             such
             impietye
             ,
             that
             heereafter
             not
             onely
             the
             opinions
             but
             also
             the
             verye
             name
             of
             Atheist
             may
             be
             as
             it
             were
             buried
             in
             hell
             ,
             and
             no
             more
             heard
             of
             in
             their
             Kingdomes
             .
          
        
         
           
           
             Chapter
             3.
             
          
           
             
               How
               Atheisme
               may
               be
               rooted
               out
               of
               all
               Christian
               landes
               .
            
          
           
             AS
             prosperitie
             causeth
             many
             men
             to
             forget
             God
             ,
             and
             others
             to
             denye
             God
             :
             so
             aduersitie
             ,
             sicknes
             ,
             imprisonment
             &
             such
             like
             chastisements
             of
             God
             for
             sinne
             ,
             will
             make
             wicked
             men
             not
             onely
             to
             acknowledge
             &
             confesse
             God
             ,
             but
             also
             to
             stoop
             downe
             before
             him
             ,
             and
             to
             flye
             for
             succour
             vnto
             him
             .
             When
             Iulian
             the
             apostata
             was
             deadly
             wounded
             by
             a
             dart
             from
             heauē
             ,
             he
             could
             not
             be
             silent
             ,
             but
             that
             plague
             extorted
             out
             of
             his
             mouth
             a
             confession
             of
             the
             power
             of
             Iesus
             Christ
             whome
             before
             he
             had
             denyed
             ,
             &
             he
             cryed
             out
             :
             
               Vicisti
               Galilaee
            
             ,
             Iesus
             of
             Galile
             the
             conquest
             is
             thine
             .
             Though
             Pharao
             in
             his
             prosperitie
             had
             said
             :
             who
             is
             the
             Lord
             ?
             I
             
             knowe
             him
             not
             ,
             I
             will
             not
             let
             the
             people
             goe
             :
             yet
             when
             his
             land
             was
             plagued
             with
             Frogges
             ,
             he
             called
             for
             Moses
             and
             Aaron
             and
             said
             :
             Pray
             ye
             for
             me
             vnto
             the
             Lord
             ,
             that
             he
             may
             take
             away
             the
             Frogges
             from
             me
             and
             from
             my
             people
             ,
             and
             I
             will
             let
             the
             people
             
             goe
             ,
             that
             they
             may
             doe
             sacrifice
             to
             the
             Lord
             ,
             But
             as
             soone
             as
             God
             gaue
             him
             a
             little
             rest
             ,
             that
             the
             plague
             ceased
             ,
             he
             was
             hardned
             againe
             .
             When
             the
             hand
             of
             the
             Lord
             was
             heauye
             vpon
             the
             men
             of
             Ashdod
             ,
             and
             he
             destroyed
             them
             and
             smote
             them
             with
             Emeroides
             
             they
             remoued
             the
             Arke
             out
             of
             the
             house
             of
             Dagon
             ,
             and
             said
             :
             Let
             vs
             send
             the
             Arke
             of
             God
             vnto
             his
             owne
             place
             ,
             that
             he
             slay
             vs
             not
             ,
             and
             our
             people
             .
             When
             Nabuchodonozer
             was
             depriued
             of
             his
             
             Kingdome
             ,
             and
             turned
             into
             an
             Asse
             to
             graze
             in
             the
             field
             for
             the
             space
             of
             seuen
             yeares
             :
             then
             he
             began
             to
             be
             humble
             ,
             to
             vnderstand
             himselfe
             better
             ,
             to
             lift
             vp
             his
             eyes
             to
             heauen
             ,
             to
             giue
             thankes
             to
             the
             most
             high
             ,
             to
             praise
             and
             honour
             him
             that
             liueth
             for
             euer
             ,
             to
             confesse
             that
             his
             power
             is
             an
             euerlasting
             power
             ,
             that
             his
             Kingdome
             indureth
             from
             generation
             to
             generatiō
             ,
             that
             all
             the
             inhabitānts
             of
             the
             earth
             are
             reputed
             as
             nothing
             ,
             that
             according
             to
             his
             will
             he
             worketh
             in
             the
             armye
             of
             heauen
             ,
             and
             in
             the
             inhabitants
             of
             the
             earth
             ,
             that
             none
             can
             stay
             his
             hand
             ,
             nor
             say
             vnto
             him
             ,
             what
             dost
             thou
             ?
             Then
             he
             could
             make
             both
             an
             humble
             &
             a
             large
             consession
             ,
             and
             say
             :
             I
             Nabuchodonozer
             prayse
             ,
             and
             extoll
             ,
             and
             magnifie
             
             the
             King
             of
             heauen
             ,
             whose
             workes
             are
             all
             truth
             ,
             and
             his
             waies
             iudgement
             ,
             and
             those
             that
             walke
             in
             pride
             he
             is
             able
             to
             abase
             .
             But
             for
             as
             much
             as
             now
             such
             miracles
             doe
             cease
             ,
             and
             it
             belongeth
             to
             Gods
             annointed
             Kings
             to
             be
             ielous
             of
             his
             glory
             ,
             if
             they
             wil
             abanden
             Atheisme
             out
             of
             their
             Kingdomes
             :
             first
             of
             all
             they
             must
             withdrawe
             their
             countenace
             from
             all
             vngodly
             liuers
             .
             For
             so
             long
             as
             the
             Prince
             dooth
             looke
             cheerfully
             vpon
             them
             ,
             the
             eyes
             of
             the
             people
             will
             be
             defixed
             vpon
             them
             also
             ,
             they
             will
             admire
             them
             ,
             and
             think
             their
             vices
             to
             be
             vertues
             .
             You
             know
             what
             Hamon
             said
             :
             
             Thus
             shall
             he
             be
             honoured
             whome
             the
             King
             doth
             honour
             :
             and
             againe
             the
             argument
             must
             followe
             aswell
             on
             the
             contrary
             side
             :
             Thus
             ,
             and
             thus
             ,
             shall
             he
             be
             dishonoured
             whome
             the
             King
             doth
             dishonour
             ,
             You
             are
             not
             ignorant
             of
             the
             saying
             of
             
               Salomon
               :
               Indignatio
            
             
             
               Regis
               est
               nuncius
               mortis
            
             ,
             The
             displeasure
             of
             the
             King
             is
             but
             a
             fore-runner
             of
             death
             .
             If
             the
             King
             giue
             countenance
             to
             Atheists
             ,
             the
             people
             will
             respect
             them
             by
             his
             example
             ,
             if
             he
             frowne
             vpon
             them
             ,
             the
             people
             will
             trample
             ouer
             them
             .
             The
             King
             is
             like
             the
             maior
             preposition
             in
             a
             Sillogisme
             ,
             the
             people
             are
             like
             the
             conclusion
             .
             But
             it
             is
             a
             most
             certaine
             rule
             in
             Logicke
             :
             
               Conclusio
               sequitur
               deteriorem
               partem
            
             .
             If
             the
             maior
             be
             negatiue
             or
             perticuler
             ,
             the
             conclusion
             will
             bee
             so
             ,
             if
             any
             thing
             bee
             worser
             then
             other
             in
             the
             King
             the
             people
             wil
             be
             sure
             to
             followe
             that
             .
          
           
             Secondly
             ,
             they
             must
             be
             assisting
             vnto
             their
             Ministers
             .
             For
             God
             in
             the
             Primitiue
             Church
             gaue
             them
             the
             gift
             of
             working
             miracles
             to
             credit
             their
             office
             and
             calling
             whereby
             they
             did
             chastise
             Gods
             enemies
             .
             So
             St.
             Paul
             stroke
             Elymas
             the
             sorcerer
             with
             blindenes
             
             for
             peruerting
             and
             seducing
             the
             Deputye
             from
             the
             fayth
             .
             And
             St.
             Peter
             stroke
             Ananias
             and
             Saephira
             with
             present
             death
             for
             telling
             a
             
             lye
             to
             the
             holy
             Ghost
             .
             And
             because
             miracles
             after
             a
             short
             time
             were
             to
             cease
             ,
             our
             Sauiour
             Christ
             left
             the
             sworde
             of
             excommunication
             in
             his
             Church
             to
             be
             in
             place
             of
             miracles
             ,
             and
             to
             continue
             vnto
             the
             end
             of
             the
             worlde
             .
             And
             since
             the
             Church
             hath
             no
             other
             sword
             now
             ,
             but
             the
             cēsure
             of
             excōmunication
             ,
             which
             is
             so
             greatly
             dispised
             :
             if
             it
             would
             please
             God
             to
             put
             it
             the
             hearts
             of
             Princes
             to
             strengthen
             excommunication
             with
             their
             Princely
             authoritye
             ,
             to
             adde
             the
             sworde
             of
             the
             Kingdome
             to
             the
             keyes
             of
             the
             Church
             ,
             not
             to
             suffer
             any
             person
             that
             is
             noted
             of
             impietye
             to
             dwell
             in
             the
             lande
             ,
             none
             that
             is
             
               tanquam
               Publicanus
               &
               Ethnicus
            
             ,
             as
             an
             heathen
             
             or
             infidell
             to
             dwell
             among
             Christians
             ,
             but
             to
             deliuer
             them
             ouer
             to
             the
             hang-man
             whome
             the
             Church
             hath
             deliuered
             ouer
             to
             Suthan
             ,
             vnles
             they
             he
             heartily
             openitent
             ,
             and
             speedily
             reformed
             :
             no
             dout
             but
             then
             God
             would
             be
             better
             knowne
             in
             Iuda
             ,
             and
             his
             name
             in
             Ierusalem
             would
             be
             greater
             .
             I
             say
             ,
             if
             any
             man
             be
             an
             Atheist
             ,
             let
             him
             not
             be
             honoured
             among
             the
             people
             ,
             but
             let
             him
             haue
             Micheas
             
             his
             entertainment
             ,
             which
             was
             to
             be
             fed
             with
             the
             bread
             of
             affliction
             ,
             and
             water
             of
             affliction
             ,
             or
             let
             him
             be
             banished
             out
             of
             the
             lande
             ,
             not
             by
             Ostracisme
             ,
             as
             Arist●des
             was
             for
             his
             vertues
             ,
             but
             as
             Ouid
             was
             for
             his
             vices
             ,
             and
             that
             I
             may
             vse
             the
             phrase
             of
             the
             holy
             Ghost
             ,
             let
             his
             house
             be
             made
             a
             Takes
             .
             As
             Tully
             wished
             ,
             that
             it
             
             were
             written
             in
             euery
             mans
             forhead
             what
             he
             thought
             of
             the
             common-wealth
             of
             Rome
             ,
             that
             so
             true-hearted
             subiectes
             might
             be
             knowne
             from
             Traytours
             :
             so
             ,
             I
             wish
             it
             were
             written
             in
             all
             mens
             forheads
             ,
             what
             they
             think
             of
             God
             and
             of
             Christian
             religion
             .
             We
             can
             iudge
             no
             farther
             of
             them
             then
             wee
             heare
             by
             their
             blasphemy
             ,
             and
             prophane
             wordes
             which
             they
             vtter
             ,
             &
             see
             by
             their
             loose
             liues
             and
             conuersations
             .
             But
             so
             farre
             we
             may
             iudge
             as
             we
             heare
             and
             see
             ,
             and
             we
             finde
             there
             are
             so
             many
             ,
             that
             we
             haue
             good
             cause
             to
             crye
             out
             with
             the
             Prophet
             Dauid
             ,
             and
             to
             say
             :
             Help
             Lord
             help
             ,
             there
             
             is
             not
             a
             godly
             man
             left
             ,
             for
             the
             faithful
             are
             fayled
             from
             among
             the
             children
             of
             men
             ,
             they
             speak
             deceitfully
             euery
             one
             with
             his
             neighbour
             ,
             flattering
             with
             their
             lippes
             ,
             and
             speake
             with
             a
             double
             heart
             ,
             the
             Lord
             cut
             off
             all
             flattering
             lips
             ,
             and
             the
             tongue
             that
             speaketh
             proud
             thinges
             .
             Thus
             much
             I
             am
             fare
             :
             there
             is
             no
             policye
             to
             religion
             ,
             no
             wisdome
             to
             well
             doing
             ,
             and
             most
             firme
             is
             the
             estate
             of
             that
             man
             ,
             be
             he
             high
             or
             of
             lowe
             degree
             ,
             which
             procureth
             God
             to
             be
             his
             freind
             .
          
        
         
           
             Chapter
             4.
             
          
           
             
               That
               there
               is
               a
               God.
               
            
          
           
             THey
             which
             call
             them-selues
             the
             damned
             Crue
             ,
             yet
             doe
             think
             there
             is
             no
             damnation
             ,
             they
             sweare
             continually
             by
             the
             name
             of
             God
             ,
             and
             yet
             they
             think
             there
             is
             no
             God.
             See
             how
             they
             are
             ouertaken
             vnawares
             .
             As
             St.
             Paul
             might
             very
             well
             dispute
             with
             
             the
             Athenians
             in
             the
             defence
             of
             that
             God
             whome
             he
             preached
             
             vnto
             them
             ;
             and
             say
             :
             There
             is
             a
             God
             besides
             all
             those
             Gods
             which
             you
             superstitiouslye
             doe
             worship
             ;
             and
             is
             yet
             vnknown
             vnto
             you
             ,
             witnes
             your selues
             and
             your
             owne
             Altar
             ,
             Doe
             not
             think
             it
             absurd
             that
             I
             preach
             vnto
             you
             such
             a
             God
             for
             if
             there
             be
             not
             ,
             why
             do
             you
             then
             erect
             an
             Altar
             vnto
             him
             &
             write
             this
             superscriptiō
             vpon
             it
             ?
             
               IGNOTO
               DEO
            
             ,
             TO
             THE
             VNKNOWNE
             GOD.
             So
             I
             dispute
             against
             them
             :
             if
             they
             be
             ,
             as
             they
             confesse
             their selues
             ,
             a
             damned
             crue
             ,
             how
             shall
             they
             thinke
             to
             escape
             damnation
             ?
             If
             they
             swearo
             by
             the
             name
             of
             God
             ,
             why
             doe
             they
             deny
             God
             ?
             for
             in
             swearing
             by
             him
             vnawares
             they
             doe
             confesse
             him
             .
             They
             weare
             by
             the
             woundes
             and
             bloud
             of
             Christ
             &
             yet
             deny
             the
             merits
             of
             the
             death
             of
             Christ
             .
             The
             man
             of
             God
             calleth
             such
             men
             fooles
             ,
             and
             such
             
             fooles
             may
             be
             rebuked
             euen
             out
             of
             their
             owne
             Booke
             ,
             intituled
             THE
             SHIP
             OF
             FOOLES
             .
          
           
             
               
                 Preb
                 scelus
                 horrendum
                 ,
                 blasphema
                 tricuspide
                 telo
              
               
                 Gent
                 humana
                 petit
                 genitum
                 Patris
                 Altitonautis
                 ,
              
               
                 Atque
                 illi
                 exprobat
                 quod
                 nostros
                 induit
                 artus
                 .
              
               
                 Languoresque
                 tulit
                 nostros
                 ,
                 miseratus
                 abalto
              
               
                 Casum
                 insaelicen
                 quo
                 primus
                 corruit
                 Adam
                 .
                 
              
            
          
           
             To
             them
             I
             say
             no
             more
             then
             out
             of
             their
             owne
             Booke
             .
          
           
             
               
                 Desine
                 sacrilegis
                 iterum
                 crucifigere
                 labris
              
               
                 Virgineum
                 partum
                 ,
                 poenamque
                 horresce
                 propinquane
                 .
                 
              
            
          
           
             They
             were
             thought
             worthy
             to
             be
             put
             into
             the
             Ship
             of
             Fooles
             which
             are
             swearers
             ,
             but
             much
             more
             doe
             they
             shewe
             them selues
             to
             be
             fooles
             which
             sweare
             by
             God
             ,
             and
             yet
             say
             there
             is
             no
             God
             But
             I
             will
             proue
             to
             the
             damned
             Atheist
             by
             these
             reasons
             ,
             that
             there
             is
             a
             God.
             
          
           
           
             First
             they
             read
             euery
             day
             in
             the
             booke
             of
             nature
             that
             there
             is
             a
             God.
             I
             meane
             by
             the
             booke
             of
             nature
             ,
             the
             great
             frame
             of
             heauen
             &
             earth
             .
             For
             what
             is
             this
             whole
             visible
             world
             ,
             but
             
               Epistola
               a
               Deo
               scripta
               ad
               humanum
               genus
               ?
            
             A
             letter
             or
             Epistle
             written
             from
             God
             vnto
             mankind
             ?
             For
             ,
             in
             it
             we
             may
             read
             of
             the
             inuisible
             God
             in
             his
             workes
             ,
             and
             his
             name
             is
             engrauen
             there
             in
             hierographicall
             letters
             .
             Lactantius
             proueth
             it
             out
             of
             Tully
             (
             an
             heathen
             Philosopher
             )
             by
             the
             same
             argument
             ,
             his
             wordes
             are
             these
             :
             
               Nemo
               est
               tamrudis
               ,
               tam
            
             
             
               seris
               moribus
               ,
               quin
               oculos
               suos
               in
               coelum
               tollens
               ,
               tametsi
               nesciat
               cuius
               Dei
               prouidentia
               regatur
               hoc
               omne
               quod
               cernitur
               ,
               aliquam
               tamen
               esse
               intelligat
               ex
               ipsa
               rerum
               magnitudine
               ,
               moles
               ,
               dispositione
               ,
               constantia
               ,
               vtilitate
               ,
               pulchritudine
               ,
               temperatione
               ,
               nec
               possefieri
               ,
               quis
               id
               quod
               mirabiliratione
               constat
               ,
               consilio
               maiori
               aliquo
               sit
               instructū
               .
            
             No
             man
             is
             such
             a
             rusticke
             ,
             so
             brutish
             and
             voyde
             of
             cōmon
             sence
             and
             reason
             ,
             but
             as
             often
             as
             he
             looketh
             vp
             to
             heauen
             ,
             if
             he
             deny
             this
             ,
             his
             owne
             eyes
             shall
             witnes
             against
             him
             ,
             for
             although
             this
             be
             not
             sufficient
             to
             bring
             him
             to
             the
             perfecte
             vnderstanding
             of
             that
             God
             by
             whose
             prouidence
             he
             seeth
             the
             worlde
             is
             gouerned
             ,
             yet
             what
             his
             eye
             hath
             seene
             ,
             his
             tongue
             may
             tell
             .
             The
             very
             greatnes
             of
             the
             frame
             of
             heauen
             ,
             the
             constant
             motion
             of
             the
             starres
             ,
             the
             wonderfull
             temperature
             of
             the
             elements
             ,
             doth
             shewe
             there
             is
             a
             God
             which
             guideth
             these
             thinges
             ,
             and
             by
             a
             consequent
             there
             is
             a
             God
             which
             made
             these
             thinges
             .
             
               Mercurius
               Trismegistus
            
             doth
             
             proue
             it
             .
             
               Singula
               haec
               astra
               non
               similem
               &
               aqualem
               cursum
               faciunt
               in
               coelo
               .
               Quis
               est
               qui
               euique
               modum
               &
               magnitudinem
               cursus
               terminauit
               ?
               vrsa
               haec
               quae
               circase
               voluitur
               ,
               &
               vniuersum
               mundum
               secum
               circumferens
               ;
               quis
               est
               qui
               ei
               fabrifecit
               instrumentum
               ?
               quis
               est
               qui
               mariterminum
               imposuit
               ?
               quis
               est
               qui
               terram
               stabiliuit
               ?
               est
               enim
               aliquis
            
             ô
             
               Tati
               ,
               qui
               herum
               omnium
               factor
               est
               &
               Dominus
               .
               Impossibile
               enim
               est
               ,
               vellocum
               ,
               vel
               numerum
               ,
               vel
               mensuram
               terminari
               absque
               factore
               .
            
             When
             we
             see
             the
             motion
             of
             the
             planets
             &
             fixed
             starres
             contrary
             one
             to
             an
             other
             ,
             the
             celestiall
             spheres
             in
             continuall
             volubilitye
             ,
             the
             multiplicitye
             of
             their
             motions
             ,
             their
             diurnall
             or
             daylye
             course
             from
             the
             East
             to
             the
             West
             ,
             their
             retrograde
             and
             vyolent
             motion
             from
             the
             West
             to
             the
             East
             ,
             their
             trepidat
             motion
             from
             the
             South
             to
             the
             North.
             When
             we
             see
             the
             sea
             farre
             higher
             then
             the
             earth
             ,
             and
             a
             fluide
             or
             liquid
             body
             ,
             yet
             confined
             within
             the
             bankes
             that
             it
             cannot
             drowne
             the
             earth
             ,
             the
             earth
             solid
             
             and
             firme
             vnder
             our
             feet
             that
             we
             cannot
             sinke
             ,
             we
             must
             confesse
             ô
             sonne
             Tatius
             that
             there
             is
             one
             which
             is
             Lord
             &
             maker
             of
             these
             thinges
             ,
             for
             it
             is
             impossible
             that
             euery
             thing
             should
             continue
             in
             due
             place
             ,
             number
             and
             meeasure
             ,
             and
             so
             iust
             a
             preportion
             should
             be
             obserued
             without
             a
             maker
             ,
             and
             who
             could
             make
             these
             thinges
             but
             God
             ?
             therfore
             there
             is
             a
             God.
             To
             this
             booke
             of
             nature
             agreeth
             the
             booke
             of
             the
             Bible
             ,
             who
             saith
             :
             The
             heauens
             
             declare
             the
             power
             of
             God
             ,
             the
             firmament
             sheweth
             the
             worke
             of
             his
             handes
             ,
             one
             day
             teacheth
             another
             ,
             &
             one
             night
             giueth
             knowledge
             to
             another
             .
             Againe
             ,
             the
             wrath
             of
             God
             is
             reuealed
             from
             heauen
             
             against
             all
             vngodlynes
             and
             vnrighteousnes
             of
             men
             ,
             which
             detaine
             the
             truth
             of
             God
             in
             vnrrighteousnes
             ,
             for
             asmuch
             as
             that
             which
             may
             be
             knowne
             of
             God
             is
             manifest
             in
             them
             ,
             for
             God
             hath
             shewed
             it
             vnto
             them
             ,
             for
             the
             inuisible
             thinges
             of
             him
             ,
             that
             is
             ,
             his
             eternall
             power
             and
             Godhead
             are
             seene
             by
             the
             creation
             of
             the
             worlde
             ,
             being
             considered
             in
             his
             workes
             ,
             to
             the
             intent
             that
             they
             should
             be
             without
             excuse
             .
             Dauid
             saith
             :
             he
             couereth
             him selfe
             with
             light
             as
             with
             a
             garment
             ,
             and
             spreadeth
             the
             heauens
             like
             a
             curtayne
             ,
             he
             
             layeth
             the
             beames
             of
             his
             chamber
             in
             the
             waters
             ,
             maketh
             the
             clowdes
             his
             chariots
             ,
             and
             walketh
             vpon
             the
             winges
             of
             the
             winde
             .
             In
             which
             wordes
             ,
             I
             doe
             not
             presse
             them
             with
             the
             authoritye
             of
             the
             Scriptures
             ,
             because
             the
             Scriptures
             are
             not
             of
             sufficient
             credit
             with
             them
             ,
             but
             with
             the
             reasons
             which
             are
             vsed
             in
             the
             Scriptures
             ,
             which
             if
             they
             cannot
             answer
             ,
             they
             must
             yeild
             vnto
             ,
             and
             confesse
             that
             there
             is
             a
             God.
             And
             therefore
             I
             conclude
             against
             them
             in
             this
             manner
             :
             We
             see
             dayly
             effects
             before
             our
             eyes
             in
             all
             the
             elements
             ,
             continuall
             motions
             in
             the
             heauens
             ,
             but
             there
             can
             be
             no
             effecte
             without
             a
             cause
             ,
             there
             can
             be
             no
             motion
             without
             a
             mouer
             ,
             no
             action
             without
             an
             agent
             ,
             no
             worke
             without
             a
             workeman
             :
             these
             be
             relatiues
             ,
             and
             therefore
             one
             could
             not
             be
             without
             the
             other
             .
             
               Mercurius
               Trismegistus
            
             could
             say
             :
             
               Statuam
               siue
               imaginem
               fieri
               sine
               statuario
               aut
               pictore
               nemo
               dicit
               .
               Hoc
               vero
               opificium
               fine
               opifice
            
             
             
               factum
               est
               ?
               Ô
               multam
               cacitatem
               ,
            
             ô
             
               multam
               impietatem
            
             ,
             ô
             
               multam
               ignorantiam
               ,
               nunquam
            
             ô
             sili
             Tati
             
               priuaueris
               opifice
               opificia
            
             .
             A
             picture
             cannot
             be
             made
             without
             a
             Painter
             ;
             or
             a
             grauen
             image
             without
             a
             Caruer
             ,
             And
             can
             such
             a
             piece
             of
             worke
             be
             made
             without
             a
             worke
             van
             ?
             It
             is
             blindenes
             ,
             it
             is
             impietye
             ,
             it
             is
             grosse
             to
             entertaine
             such
             a
             conceit
             .
             So
             then
             we
             take
             these
             for
             vndouted
             principles
             in
             
             naturall
             Phiosophye
             that
             they
             may
             not
             be
             denyed
             ,
             to
             witte
             :
             Euery
             effect
             hath
             his
             cause
             ,
             euery
             action
             his
             agent
             ,
             euery
             motion
             his
             mouer
             .
             But
             ,
             as
             there
             be
             many
             secondary
             causes
             ,
             agents
             &
             mouers
             ,
             so
             there
             must
             needes
             be
             one
             principall
             and
             aboue
             the
             rest
             .
             There
             is
             
               ordo
               causarum
               ,
               qui
               in
               rerum
               natura
               non
               procedit
               in
               infinitum
               ,
            
             an
             order
             of
             causes
             sub-ordinate
             one
             to
             an
             other
             ,
             and
             therefore
             there
             is
             no
             infinite
             ascention
             vp
             in
             the
             subordination
             of
             causes
             ,
             but
             at
             the
             lēgth
             by
             ascēding
             we
             must
             come
             to
             the
             highest
             ,
             &
             we
             must
             in
             
               ea
               consistere
            
             ,
             stay
             when
             we
             come
             there
             ,
             because
             we
             can
             goe
             no
             higher
             ,
             and
             that
             is
             God.
             What
             naturall
             body
             soeuer
             is
             moued
             ,
             I
             say
             it
             is
             moued
             by
             some
             other
             which
             is
             higher
             then
             it selfe
             .
             For
             example
             :
             The
             sphere
             of
             the
             Moone
             which
             is
             the
             lowest
             of
             the
             heauens
             ,
             is
             moued
             by
             the
             spheare
             of
             Merc.
             which
             is
             higher
             thē
             it
             ,
             Mer.
             is
             moued
             by
             Venus
             which
             is
             higher
             then
             it
             ,
             Venus
             by
             the
             Sun
             ,
             the
             Sun
             by
             
               Mars
               ,
               Mars
            
             by
             
               Iupiter
               ,
               Iupiter
            
             by
             
               Saturne
               ,
               Saturne
            
             by
             the
             sphere
             of
             the
             fixed
             staries
             ,
             and
             so
             we
             ascend
             vntill
             we
             can
             goe
             no
             higher
             ,
             that
             is
             vnto
             the
             heauen
             which
             is
             called
             
               Primum
               mobile
            
             ,
             y
             t
             first
             &
             highest
             body
             w
             c
             is
             subiect
             to
             motion
             &
             volubility
             .
             That
             also
             is
             moued
             aswell
             as
             the
             rest
             ,
             not
             of
             it selfe
             ,
             because
             no
             naturall
             bodye
             can
             moue
             it selfe
             ,
             therefore
             it
             hath
             motion
             frō
             some
             other
             ,
             not
             from
             any
             other
             bodye
             ,
             because
             there
             can
             be
             no
             other
             bodye
             aboue
             the
             highest
             ,
             therefore
             it
             must
             of
             necessitye
             be
             moued
             by
             that
             which
             is
             a
             Spirit
             and
             not
             a
             bodye
             ,
             not
             naturall
             but
             metaphisicall
             ,
             
             and
             that
             can
             be
             nothing
             else
             but
             God.
             In
             like
             manner
             ,
             the
             Sunne
             and
             a
             man
             doe
             beget
             a
             man
             ,
             the
             Sunne
             &
             putrifaction
             doe
             engender
             Flyes
             ,
             and
             these
             thinges
             being
             subiect
             to
             outward
             senses
             are
             therefore
             naturall
             bodyes
             ,
             and
             because
             they
             are
             naturall
             bodyes
             they
             haue
             foure
             causes
             ,
             two
             inward
             which
             are
             matter
             and
             forme
             ,
             and
             two
             outward
             efficient
             and
             finall
             ,
             and
             there
             is
             nature
             which
             hath
             his
             secret
             motion
             ,
             tell
             me
             therefore
             what
             is
             that
             ?
             You
             will
             say
             peraduenture
             that
             is
             nature
             which
             Aristotle
             defineth
             to
             be
             
               principium
               motus
            
             the
             beginning
             of
             motion
             :
             you
             say
             rightly
             ,
             but
             that
             is
             inward
             ,
             therefore
             you
             must
             besides
             this
             assigne
             an
             outward
             cause
             of
             motion
             ,
             and
             what
             is
             that
             ?
             If
             you
             say
             the
             ayre
             ,
             that
             is
             but
             a
             middle
             cause
             ,
             and
             therefore
             you
             must
             ascend
             higher
             ,
             for
             ,
             if
             there
             be
             
               causa
               media
            
             ,
             there
             is
             also
             prima
             ,
             if
             there
             be
             a
             midde
             or
             subordinate
             cause
             ,
             there
             is
             also
             a
             principall
             and
             first
             cause
             .
             And
             what
             is
             that
             ,
             but
             onely
             God
             ,
             that
             is
             
               causa
               causarum
            
             the
             cause
             of
             
             all
             other
             causes
             ,
             and
             from
             whence
             all
             other
             thinges
             haue
             their
             being
             ?
             Againe
             ,
             all
             agents
             doe
             not
             worke
             alike
             ,
             for
             one
             thing
             worketh
             of
             necessitye
             ,
             and
             that
             is
             nature
             ,
             an
             other
             thing
             worketh
             (
             in
             these
             outward
             and
             indifferent
             thinges
             )
             partly
             of
             will
             ,
             and
             partly
             of
             necessitye
             ,
             &
             that
             is
             man
             ,
             there
             you
             see
             
               medium
               participationis
            
             ,
             a
             meane
             which
             participateth
             with
             the
             extremitye
             ,
             but
             there
             can
             be
             no
             meane
             without
             two
             extreames
             ,
             and
             there
             can
             be
             no
             one
             extreame
             without
             the
             other
             ,
             and
             therefore
             of
             necessitye
             there
             must
             be
             a
             third
             agent
             which
             worketh
             freely
             as
             nature
             worketh
             of
             necessitye
             ,
             and
             man
             partly
             of
             will
             &
             partly
             of
             necessitye
             .
             And
             that
             can
             be
             nothing
             else
             ,
             but
             
               Deus
               liberrimum
               agens
            
             ,
             euen
             God
             which
             worketh
             freelye
             that
             no
             power
             is
             able
             to
             withstand
             his
             worke
             .
             Therefore
             I
             conclude
             this
             point
             with
             Iob
             :
             Aske
             the
             beastes
             and
             they
             will
             teach
             thee
             ,
             the
             foules
             of
             the
             heauen
             ,
             and
             they
             will
             shewe
             
             thee
             :
             speake
             to
             the
             earth
             ,
             and
             it
             will
             tell
             thee
             :
             the
             fishes
             of
             the
             sea
             ,
             and
             they
             shall
             declare
             vnto
             thee
             :
             who
             is
             ignorant
             of
             all
             these
             ,
             but
             the
             hand
             of
             the
             Lord
             hath
             made
             all
             these
             ?
          
           
             Secondly
             ,
             to
             leaue
             the
             work-manship
             of
             the
             whole
             worlde
             ,
             and
             to
             come
             to
             man
             alone
             which
             is
             but
             one
             little
             part
             of
             the
             same
             .
             If
             man
             goe
             no
             farther
             then
             him selfe
             ,
             he
             shall
             see
             God
             most
             liuely
             in
             him selfe
             three
             manner
             of
             wayes
             :
             First
             in
             his
             conscience
             and
             vnderstanding
             ,
             Secondly
             in
             his
             naturall
             inclination
             he
             hath
             to
             religion
             ,
             Thirdly
             in
             the
             excellencye
             of
             the
             work-manship
             both
             of
             his
             bodye
             and
             his
             soule
             .
             Concerning
             the
             first
             :
             I
             say
             there
             is
             in
             euery
             man
             at
             some
             time
             or
             other
             an
             inward
             feeling
             of
             his
             conscience
             ,
             which
             wil
             he
             nill
             he
             ,
             maketh
             him
             to
             confesse
             there
             is
             a
             God.
             For
             ,
             suppose
             a
             man
             for
             his
             wickednes
             to
             be
             a
             monster
             of
             men
             ,
             a
             very
             slaunder
             and
             reproch
             to
             mankinde
             ,
             as
             Nero
             was
             that
             slewe
             his
             Mother
             ,
             his
             Master
             and
             him selfe
             :
             when
             he
             hath
             committed
             any
             haynous
             crime
             ,
             he
             doth
             in
             his
             conscience
             see
             that
             God
             doth
             behold
             it
             ,
             that
             God
             doth
             pursue
             him
             ,
             that
             God
             wil
             worke
             reuenge
             although
             there
             be
             no
             witnes
             to
             accuse
             him
             ,
             no
             humane
             power
             aboue
             him
             to
             execute
             iustice
             vpon
             him
             .
             I
             will
             not
             dwell
             vpon
             many
             exāples
             ,
             neither
             wil
             I
             instance
             in
             Adam
             ,
             which
             as
             soone
             as
             euer
             he
             had
             eaten
             the
             Apple
             hid
             him selfe
             from
             the
             presence
             of
             God
             
             in
             the
             thicket
             :
             in
             Herod
             which
             when
             he
             had
             beheaded
             Iohn
             the
             Baptist
             wrongfully
             ,
             did
             think
             y
             t
             he
             was
             haunted
             by
             Iohn
             the
             Baptist
             
             his
             ghost
             ,
             saying
             of
             Christ
             :
             surely
             this
             is
             Iohn
             risen
             from
             the
             
             dead
             ,
             nor
             in
             Cain
             which
             but
             intending
             to
             murther
             his
             brother
             ,
             
             watched
             a
             time
             when
             he
             was
             in
             the
             field
             out
             of
             the
             sight
             of
             his
             parents
             .
             I
             will
             not
             alleadge
             the
             authoritye
             of
             the
             Prophet
             which
             saith
             :
             
               Impius
               fugit
               ,
               nemine
               persequente
            
             .
             The
             wicked
             man
             flyeth
             
             when
             no
             man
             doth
             pursue
             him
             :
             And
             of
             the
             Apostle
             which
             saith
             ,
             
             The
             Gentils
             which
             haue
             not
             the
             lawe
             written
             (
             meaning
             the
             Bible
             )
             yet
             haue
             by
             nature
             the
             effect
             of
             the
             lawe
             of
             God
             written
             in
             their
             hearts
             ,
             their
             conscience
             bearing
             witnes
             ,
             and
             their
             thoughts
             accusing
             or
             excusing
             one
             an
             other
             :
             because
             they
             thinke
             the
             Bible
             to
             be
             a
             partiall
             iudge
             ,
             and
             no
             way
             competent
             betweene
             them
             &
             vs
             ,
             and
             therefore
             I
             will
             alleadge
             one
             or
             two
             examples
             out
             of
             indifferent
             Authors
             tending
             to
             the
             same
             purpose
             .
             Tully
             pleading
             for
             a
             
             man
             which
             was
             accused
             as
             a
             Parecide
             ,
             or
             one
             which
             had
             murthered
             his
             owne
             father
             ,
             alleageth
             this
             as
             an
             especiall
             proofe
             of
             his
             innocencie
             ,
             that
             in
             the
             whole
             course
             of
             his
             behauiour
             after
             his
             father
             was
             slayne
             ,
             nothing
             could
             be
             obserued
             in
             him
             which
             did
             sauour
             of
             a
             troubled
             conscience
             .
             And
             for
             the
             better
             cleering
             of
             
               Sextus
               Roscius
            
             whose
             cause
             was
             then
             in
             hand
             ,
             he
             alleageth
             a
             former
             example
             of
             a
             father
             and
             his
             sonne
             ,
             which
             in
             their
             trauayle
             tooke
             vp
             their
             lodging
             ,
             and
             after
             supper
             lay
             together
             in
             one
             bed
             :
             the
             morowe
             after
             ,
             the
             master
             of
             the
             house
             comming
             by
             chance
             into
             the
             chamber
             ,
             found
             the
             father
             strangled
             in
             his
             bed
             and
             the
             sonne
             sleping
             by
             his
             side
             :
             when
             the
             matter
             was
             examined
             by
             the
             Iudges
             ,
             the
             sonne
             was
             acquitted
             by
             the
             equitye
             of
             the
             lawe
             as
             a
             man
             innocent
             ,
             because
             it
             was
             then
             held
             and
             by
             them
             so
             adiudged
             to
             be
             a
             matter
             impossible
             ,
             that
             he
             should
             in
             so
             short
             a
             time
             haue
             slept
             if
             so
             be
             that
             he
             had
             committed
             murther
             .
             A
             man
             saith
             Tully
             which
             
             hath
             slayne
             his
             father
             ,
             shall
             feele
             a
             thousand
             vexations
             and
             furyes
             of
             hell
             tormenting
             his
             conscience
             ,
             according
             to
             that
             saying
             of
             the
             
             wise
             man
             :
             A
             good
             conscience
             is
             a
             continuall
             feaste
             ,
             but
             
               non
               est
               pax
               impijs
            
             ,
             no
             inward
             peace
             ,
             no
             quietnes
             of
             conscience
             with
             such
             men
             as
             are
             notoriouslye
             wicked
             .
             A
             man
             I
             say
             ,
             that
             hath
             committed
             any
             crying
             sinne
             ,
             shall
             betraye
             him selfe
             by
             the
             working
             of
             his
             owne
             conscience
             ,
             it
             will
             not
             suffer
             him
             to
             take
             his
             bodily
             rest
             ,
             it
             will
             alter
             his
             very
             face
             and
             countenance
             ,
             as
             the
             Poet
             saith
             :
          
           
             
               Heu
               quam
               difficile
               est
               crimen
               non
               prodere
               vult●
               ?
               
            
          
           
             Oh
             how
             hard
             a
             thing
             is
             it
             for
             a
             man
             to
             keep
             his
             countenance
             ,
             &
             not
             to
             blush
             which
             hath
             committed
             an
             offence
             ?
             The
             Lord
             said
             
             to
             Cain
             after
             he
             had
             committed
             murther
             :
             Why
             is
             thy
             countenance
             cast
             downe
             ?
             such
             a
             man
             feareth
             the
             wagging
             of
             euery
             leaf
             ,
             
             and
             the
             flying
             of
             euery
             bird
             .
             An
             obnox
             ous
             man
             watching
             ,
             is
             like
             to
             a
             phrensie
             man
             sleeping
             ,
             for
             the
             one
             resteth
             not
             sleeping
             ,
             and
             the
             other
             resteth
             not
             waking
             ,
             he
             cannot
             sit
             still
             hee
             cannot
             lye
             stil
             ,
             he
             cannot
             stand
             still
             ,
             nor
             abide
             long
             in
             any
             place
             .
             Caligula
             the
             tyrant
             was
             afeard
             of
             euery
             blast
             .
             Nero
             when
             he
             had
             massacred
             
             the
             christiās
             ,
             put
             St.
             Paul
             to
             the
             sword
             ,
             St.
             Peter
             to
             the
             gibbet
             ,
             was
             so
             terryfied
             by
             apparitions
             ,
             as
             he
             thought
             ,
             of
             S
             t
             ,
             Paul
             and
             St.
             Peter
             which
             appeared
             at
             his
             bedside
             in
             a
             dreame
             :
             and
             after
             he
             had
             put
             his
             mother
             Agrippina
             to
             death
             ,
             he
             was
             so
             terrified
             in
             his
             conscience
             ,
             that
             he
             knewe
             not
             where
             to
             bestowe
             him selfe
             ,
             at
             the
             end
             for
             very
             greife
             of
             minde
             ,
             he
             ran
             into
             a
             priuye
             ,
             and
             there
             stabbed
             himselfe
             .
             
          
           
             That
             I
             may
             come
             to
             religion
             .
             Tully
             saith
             :
             
               Sunt
               qui
               negant
               Deos
               procurationem
               habere
               rerum
               humanarum
               ,
               quorum
               sententia
            
             
             
               falsa
               est
               ,
               quoniam
               sic
               omnis
               religio
               inanis
               esset
               .
            
             Religion
             sheweth
             there
             is
             a
             God
             ,
             for
             if
             there
             were
             no
             God
             ,
             then
             could
             there
             be
             no
             religion
             .
             But
             euery
             mans
             soule
             naturally
             hath
             somtimes
             a
             feeling
             of
             religion
             ,
             although
             he
             dispise
             God
             and
             religion
             neuer
             so
             much
             .
             This
             appeareth
             by
             the
             very
             heathens
             them selues
             ,
             which
             ,
             be
             they
             neuer
             so
             rude
             and
             barbarous
             ,
             and
             depriued
             of
             the
             knowledge
             of
             God
             ,
             yet
             doe
             make
             vnto
             themselues
             idols
             euen
             of
             their
             owne
             accorde
             ,
             as
             Mr.
             Caluin
             verye
             well
             obserueth
             :
             
               Dei
               conceptionis
               apud
            
             
             Ethnicos
             ,
             saith
             he
             ,
             
               idolotria
               satis
               est
               argumenti
               ,
               quum
               lapidem
               potius
               quam
               nullum
               deum
               colant
               ,
            
             y
             e
             mansown
             conceit
             doth
             naturally
             leade
             him
             to
             knowe
             there
             is
             a
             God
             ,
             the
             verye
             idolatrie
             of
             the
             heathens
             is
             a
             sufficient
             proofe
             ,
             which
             chose
             rather
             to
             worship
             a
             stone
             ,
             then
             no
             God
             at
             all
             .
             And
             as
             Statius
             saith
             :
             
               Primus
               in
               orbe
               Deos
               fecit
               timor
               ,
            
             as
             soone
             as
             men
             be
             in
             danger
             and
             extremitye
             ,
             be
             they
             neuer
             so
             vngodly
             ,
             yet
             they
             erect
             Altars
             ,
             carue
             Images
             ,
             flye
             to
             thē
             for
             succour
             ,
             shewing
             that
             in
             their
             owne
             naturall
             iudgement
             which
             they
             haue
             by
             the
             light
             and
             instinct
             of
             nature
             ,
             there
             is
             one
             higher
             then
             them selues
             ,
             one
             whose
             power
             is
             aboue
             the
             power
             of
             man
             to
             whome
             they
             ought
             to
             flye
             vnto
             for
             help
             and
             deliuery
             out
             of
             trouble
             ,
             and
             who
             is
             that
             but
             God
             ?
             Nay
             ,
             witnes
             in
             this
             point
             the
             Atheistes
             them selues
             that
             there
             is
             a
             God
             ,
             for
             in
             their
             extremitye
             of
             greife
             they
             crye
             out
             ô
             God.
             It
             is
             an
             olde
             and
             true
             Prouerb
             :
             
               Qui
               
               nescit
               orare
               transeat
               mare
               ,
            
             if
             a
             man
             knowe
             not
             how
             to
             serue
             God
             ,
             let
             him
             sayle
             vpon
             the
             sea
             ,
             and
             it
             will
             make
             him
             to
             serue
             God.
             When
             the
             Lord
             sent
             a
             great
             winde
             that
             the
             Ship
             was
             like
             to
             be
             
             rent
             ,
             the
             Mariners
             were
             afeard
             ,
             &
             euery
             one
             cryed
             vnto
             his
             God
             ,
             they
             said
             vnto
             Ionas
             :
             Thou
             sleeper
             arise
             ,
             and
             call
             vpon
             thy
             God
             ,
             if
             so
             be
             that
             God
             will
             think
             vpon
             vs
             that
             we
             perish
             not
             ,
             and
             (
             as
             the
             Text
             saith
             )
             Then
             the
             men
             feared
             the
             Lord
             exceedingly
             ,
             and
             offered
             sacrifices
             vnto
             him
             ,
             and
             made
             vowes
             .
             And
             for
             this
             cause
             namely
             ,
             that
             men
             by
             the
             instinct
             of
             nature
             doe
             incline
             to
             religion
             ,
             and
             a
             man
             is
             as
             much
             distinguished
             from
             a
             beast
             by
             his
             feeling
             of
             religion
             as
             by
             his
             reasonable
             soule
             ;
             After
             the
             floud
             ,
             
               Mercurius
               Trismegistus
            
             and
             Menna
             prescribed
             lawes
             and
             rules
             of
             religion
             to
             the
             Aegiptians
             ,
             Melissus
             to
             the
             Cratians
             ,
             Ianus
             ,
             to
             the
             Latines
             ,
             
               Numa
               Pompilius
            
             to
             the
             Romanes
             ,
             Orpheus
             and
             Cadmus
             to
             the
             Grecians
             ,
             aswell
             as
             Moses
             and
             Aaron
             to
             the
             Hebrues
             ,
             the
             difference
             onely
             this
             ,
             that
             the
             Hebrues
             were
             in
             the
             right
             way
             ,
             al
             the
             rest
             in
             the
             wrong
             .
             But
             yet
             all
             nations
             besides
             had
             their
             Priests
             ,
             their
             Altars
             ,
             their
             Gods
             ,
             their
             rules
             and
             principles
             of
             the
             religion
             which
             they
             professed
             ,
             which
             is
             an
             argument
             ,
             that
             by
             nature
             they
             knewe
             there
             was
             a
             GOD.
             
          
           
             And
             that
             I
             may
             descend
             vnto
             the
             work-manship
             of
             man
             to
             shewe
             that
             there
             is
             a
             God
             ,
             It
             is
             truely
             said
             ,
             that
             
               hominis
               fabricatio
               est
               innumeris
               Dei
               testimonijs
               ornata
               ,
            
             the
             verye
             work-manship
             of
             man
             him selfe
             doth
             aboundantly
             witnes
             that
             there
             is
             a
             God.
             Let
             vs
             therefore
             first
             of
             all
             looke
             into
             the
             soule
             of
             man
             ,
             and
             afterward
             into
             the
             state
             of
             his
             bodye
             .
             There
             is
             in
             it
             not
             onely
             an
             infinite
             capacitye
             ,
             in
             so
             much
             that
             the
             more
             it
             knoweth
             ,
             the
             more
             it
             is
             able
             to
             learne
             ,
             It
             is
             able
             to
             conceiue
             not
             onely
             the
             whole
             worlde
             ,
             but
             also
             two
             worldes
             ,
             yea
             infinite
             worldes
             ,
             It
             is
             of
             infinite
             desire
             
             which
             is
             neuer
             satisfied
             .
             I
             will
             not
             speak
             of
             Daniel
             which
             was
             called
             :
             
               vir
               multorum
               disideriorum
            
             a
             man
             of
             manye
             desires
             ,
             nor
             of
             Moses
             which
             in
             this
             transitorye
             life
             desired
             to
             see
             the
             very
             face
             of
             
             God
             ,
             but
             of
             Alexander
             the
             great
             ,
             which
             when
             he
             thought
             he
             had
             subdued
             the
             whole
             worlde
             ,
             yet
             was
             not
             therewith
             contented
             ,
             but
             affected
             more
             worldes
             :
             and
             hearing
             a
             Philosopher
             say
             there
             were
             infinite
             worldes
             ,
             wept
             for
             greife
             to
             thinke
             how
             great
             a
             labour
             it
             should
             be
             for
             him
             to
             subdue
             them
             all
             ,
             as
             if
             he
             had
             hoped
             to
             conquer
             all
             .
             Mans
             appetite
             is
             neuer
             satisfied
             :
             giue
             him
             a
             Citye
             ,
             he
             
             desireth
             a
             Kingdome
             :
             giue
             him
             a
             kingdome
             ,
             he
             affecteth
             an
             Empire
             :
             giue
             him
             an
             Empire
             ,
             he
             desireth
             a
             worlde
             .
             If
             he
             could
             be
             made
             Lord
             of
             the
             whole
             world
             ,
             and
             knew
             that
             besides
             that
             there
             were
             no
             more
             ,
             yet
             would
             he
             not
             rest
             there
             ,
             but
             desire
             somwhat
             which
             is
             greater
             then
             the
             worlde
             ,
             And
             what
             can
             that
             be
             but
             only
             God
             ?
             So
             then
             ,
             forasmuch
             as
             man
             is
             not
             satisfied
             with
             knowledge
             and
             contemplation
             ,
             but
             laboureth
             to
             knowe
             more
             (
             that
             still
             Aristotles
             proposition
             shall
             be
             veryfied
             in
             him
             :
             
               Omnes
               homines
               naturaliter
            
             
             
               scire
               desiderant
            
             ,
             all
             men
             naturallye
             are
             desirous
             of
             knowledge
             )
             neither
             yet
             with
             possession
             ,
             but
             desireth
             to
             haue
             more
             :
             what
             can
             that
             be
             but
             
               Dei
               maiestas
               in
               mente
               &
               voluntate
               tanquam
               in
               speculis
               reflexa
               et
               vnita
               ,
            
             euen
             the
             Maiestie
             of
             God
             in
             mans
             minde
             and
             in
             his
             will
             as
             it
             were
             in
             two
             glasses
             seene
             ,
             and
             reflected
             backe
             againe
             ?
             Againe
             ,
             forasmuch
             as
             the
             proper
             obiect
             of
             the
             minde
             is
             truth
             as
             Tully
             writeth
             ,
             but
             the
             minde
             of
             man
             is
             infinite
             ,
             
             as
             I
             haue
             declared
             ,
             the
             obiect
             must
             be
             correspondent
             vnto
             the
             minde
             ,
             therefore
             truth
             must
             be
             infinite
             ,
             and
             there
             must
             be
             no
             end
             of
             the
             knowledge
             and
             apprehension
             of
             truth
             .
             And
             forasmuch
             as
             that
             truth
             which
             is
             in
             creatures
             dependeth
             vpon
             vncertaintyes
             ,
             therefore
             there
             is
             some
             other
             truth
             which
             is
             immutable
             and
             most
             certayne
             ,
             and
             that
             is
             God.
             Also
             ,
             the
             substance
             of
             mans
             soule
             hath
             not
             his
             originall
             or
             beginning
             from
             any
             materiall
             thing
             ,
             because
             it
             is
             not
             of
             seed
             ,
             as
             in
             due
             course
             I
             will
             proue
             vnto
             you
             ,
             neither
             yet
             is
             it
             mortall
             ,
             as
             I
             will
             shewe
             when
             I
             come
             to
             speake
             of
             the
             soule
             ,
             Therfore
             it
             is
             not
             of
             any
             naturall
             cause
             ,
             but
             is
             the
             effect
             of
             such
             a
             cause
             as
             is
             supernaturall
             ,
             and
             metaphisicall
             ,
             and
             that
             is
             God.
             
          
           
             But
             to
             leaue
             the
             soule
             of
             man
             and
             come
             to
             his
             bodye
             .
             
               Mercurius
               Trismegistus
            
             writeth
             of
             it
             in
             this
             sorte
             :
             
               Si
               vis
               opisicem
               etiam
               per
               mortalia
               intueri
               ,
               cogita
            
             ô
             
               fili
               ,
               hominis
               in
               vtero
               fabricam
               ,
               &
               opificis
            
             
             
               exacte
               artificium
               expende
               ,
               &
               disce
               quisuam
               artifex
               pulchram
               hanc
               &
               diuinam
               hominis
               imaginem
               cordat
               ,
               quisnam
               sit
               qui
               oculos
               circumscribat
               ,
               nares
               &
               aures
               perforauerit
               ,
               os
               aperuerit
               ,
               nertias
               extenderit
               &
               colligauerit
               ,
               venas
               in
               canales
               efformauerit
               ,
               ossa
               indurauerit
               ,
               carni
               cutam
               circum
               diderit
               ,
               digitos
               &
               articulos
               distiuxerit
               ,
               pedibus
               basim
               dilatauerit
               ,
               splenem
               extenderit
               ,
               poros
               cauauerit
               ,
               heper
               latum
               fecerit
               ,
               pulmonem
               perforauerit
               ,
               ventrem
               capac●●…
               fecerit
               ,
               honorabilia
               palam
               figurauerit
               ,
               turpia
               absconderit
               ?
               vide
               quot
               artes
               in
               vna
               materia
               quis
               haec
               omnia
               fecit
               ?
               qua
               mater
               ?
               quis
               pates
               ?
               
               nisi
               solus
               immanifestus
               Deus
               ?
            
             If
             thou
             (
             ô
             man
             )
             wilt
             see
             the
             inuisible
             workeman
             ,
             doe
             but
             thinke
             vpon
             man
             how
             he
             is
             framed
             in
             the
             wombe
             :
             who
             made
             his
             eyes
             round
             ,
             his
             eares
             and
             nostrels
             holowe
             ,
             his
             mouth
             open
             ?
             who
             stretched
             out
             his
             sinewes
             ,
             hardned
             his
             bones
             ,
             skinned
             his
             flesh
             ,
             parted
             his
             fingers
             ?
             who
             made
             the
             passage
             from
             his
             veynes
             ?
             who
             widened
             the
             bottomes
             of
             his
             feet
             ,
             dilated
             his
             splene
             ,
             who
             opened
             his
             pores
             &
             his
             lunges
             ,
             dilated
             his
             liuer
             ,
             made
             his
             belly
             of
             such
             capacitye
             ,
             his
             honest
             partes
             to
             be
             open
             ,
             and
             his
             secret
             partes
             to
             be
             hidden
             ?
             who
             did
             all
             these
             thinges
             but
             onely
             the
             inuisible
             God
             ?
          
           
             A
             third
             reason
             to
             proue
             there
             is
             a
             God
             ,
             is
             the
             generall
             consent
             ,
             not
             onelye
             of
             the
             learned
             men
             of
             the
             worlde
             ,
             but
             also
             of
             the
             worlde
             it selfe
             .
             And
             why
             should
             any
             fewe
             wicked
             men
             thinke
             them selues
             wiser
             then
             the
             worlde
             ?
             The
             denyers
             of
             the
             God
             head
             haue
             beene
             these
             men
             of
             name
             :
             
               Diagoras
               ,
               Theodotus
               ,
               Cyrenaeus
               ,
               Euemarus
               Tegeates
               ,
               Callimachus
               ,
               Podicus
               ,
               Caeus
               ,
               Plinius
               ,
               Lucianus
               ,
               Lucretius
               ,
               Doletus
               ,
               Epicurus
               :
            
             some
             of
             them
             denying
             that
             there
             was
             a
             God
             ,
             others
             that
             he
             tooke
             the
             care
             of
             gouerning
             and
             guiding
             the
             worlde
             ,
             and
             besides
             these
             ,
             verye
             fewe
             .
             But
             as
             for
             the
             famous
             and
             learned
             Philosophers
             of
             the
             worlde
             ,
             they
             confessed
             there
             was
             a
             God.
             Empedooles
             said
             :
             
               Deus
               est
               cuius
               centrum
               est
               vbique
               ,
               circumferentia
               autem
               nusquam
               ,
            
             God
             his
             center
             is
             euerye
             where
             ,
             his
             circumference
             no
             where
             .
             Socrates
             called
             him
             
               magnum
               Iudicem
            
             the
             great
             Iudge
             ,
             as
             Tully
             witnesseth
             :
             Plato
             acknowledged
             
             him
             in
             all
             his
             workes
             ,
             Aristotle
             the
             greatest
             of
             all
             ,
             which
             in
             deed
             was
             equiualent
             to
             all
             the
             Philosophers
             ,
             I
             may
             iustlye
             say
             ,
             there
             is
             almost
             no
             leafe
             in
             his
             workes
             ,
             but
             in
             it
             he
             inserteth
             the
             name
             of
             God
             (
             euen
             as
             almost
             no
             page
             of
             the
             Bible
             but
             in
             it
             is
             vnderstood
             the
             name
             of
             Christ
             )
             who
             is
             called
             by
             him
             :
             
               prima
               causa
               ,
               causa
               causarum
               ,
               ens
               entium
               ,
               primus
               mortor
               ,
               author
               omnium
               ,
               lux
               aterna
               ,
               simplicissimus
               actus
               ,
               conditor
               mundi
               ,
               infinitus
               ,
               immensus
               ,
               inaffabilis
               Deus
               ,
            
             The
             first
             cause
             ,
             the
             cause
             of
             causes
             ,
             the
             essence
             of
             all
             thinges
             of
             whome
             all
             things
             haue
             their
             being
             ,
             the
             first
             mouer
             ,
             the
             author
             of
             all
             thinges
             ,
             the
             eternall
             light
             ,
             most
             pure
             act
             ,
             maker
             of
             the
             world
             ,
             infinite
             ,
             vnmeasurable
             ,
             vnspeakable
             God.
             Aristotle
             
             when
             he
             liued
             ,
             was
             accused
             by
             Hiero
             the
             Priest
             ,
             because
             ,
             
               Contra
               patrios
               mores
               &
               ritus
               multitudine
               deorum
               vnum
               solum
               &
               ●erum
               Deum
               agnouit
               ,
            
             Contrary
             to
             the
             religion
             of
             his
             countrye
             
             where
             many
             Gods
             were
             worshipped
             ,
             he
             acknowledged
             but
             one
             onely
             true
             God.
             And
             when
             he
             dyed
             ,
             the
             last
             wordes
             which
             he
             spake
             were
             these
             :
             
               Ens
               entium
               miserere
               mei
            
             ,
             God
             haue
             mercy
             vpon
             me
             .
             The
             like
             was
             acknowledged
             by
             
               Mercurius
               Trismegistus
               .
               Quid
               Deus
               ?
               immutabile
               bonum
               .
               Mundus
               factus
               est
               propter
               hominem
               ,
               &
               homo
               propter
               Deum
               .
            
             What
             is
             God
             ?
             an
             immutable
             goodnes
             ,
             the
             worlde
             was
             made
             for
             man
             ,
             and
             man
             for
             God.
             
               Ego
               fi
               lt
               ,
               et
               humanitatis
               gratia
               et
               erga
               Deum
               pictatis
               haec
               scribo
               .
            
             
             I
             write
             this
             tract
             (
             my
             sonne
             )
             in
             regarde
             of
             my
             loue
             to
             vardes
             man
             ,
             and
             my
             dutye
             towards
             God.
             
               Illud
               vero
               ex
               mente
               lucidum
               verbīs
               filius
               Det
               ,
            
             that
             same
             pure
             worde
             which
             is
             borne
             of
             God
             is
             the
             sonne
             of
             God.
             
               Natura
               diuina
               principium
               entium
            
             ,
             the
             diuine
             nature
             is
             the
             beginning
             of
             all
             thinges
             .
             
               Deus
               et
               pater
               ,
               &
               bonum
               eandem
               habent
               naturam
               ,
               quid
               est
               Deus
               ,
               pater
               ,
               &
               bonum
               ,
               quam
               omnium
               esse
               ?
            
             
             God
             the
             Father
             ,
             and
             Goodnes
             ,
             haue
             the
             same
             nature
             ,
             what
             is
             God
             ,
             the
             Father
             ,
             and
             Goodnes
             ,
             but
             the
             very
             essence
             ,
             and
             being
             of
             all
             thinges
             ?
             Here
             is
             a
             manifest
             acknowledgement
             of
             the
             Trinitye
             .
             To
             leaue
             particular
             men
             ,
             what
             answere
             the
             Atheists
             to
             the
             iudgement
             of
             the
             worlde
             ?
             the
             consent
             of
             nations
             ?
             Tully
             draweth
             his
             argument
             in
             this
             manner
             :
             
               Deus
               esse
               non
               est
               dubitandum
            
             ,
             
             
               quoniam
               corum
               notitiam
               omnium
               animis
               ipsa
               impressit
               natura
               ,
            
             that
             there
             is
             a
             God
             ,
             it
             is
             without
             question
             ,
             because
             all
             nations
             doe
             acknowledge
             and
             confesse
             him
             by
             the
             instinct
             of
             nature
             .
             But
             in
             an
             other
             place
             saith
             he
             :
             
               Omnium
               consensus
               vox
               naturae
               est
            
             ,
             the
             consent
             of
             all
             men
             is
             the
             voyce
             of
             nature
             it selfe
             .
             I
             haue
             shewed
             how
             
             all
             nations
             imbrace
             some
             religion
             or
             other
             ,
             haue
             their
             Altars
             ,
             their
             Priests
             ,
             their
             Gods
             :
             as
             the
             Hebrues
             from
             Moses
             ,
             so
             the
             Egiptians
             from
             Mercury
             ,
             the
             Cretians
             from
             Melissus
             ,
             the
             Latins
             frō
             Ianus
             ,
             the
             Romans
             from
             Numa
             ,
             the
             Greckes
             frō
             Orpheus
             and
             Cadmus
             ,
             and
             all
             nations
             from
             one
             or
             other
             .
             St.
             Augustin
             saith
             ,
             concerning
             miracles
             :
             
               Non
               nunc
               necessaria
               sunt
               ,
               vt
               olim
               ,
               miracula
               ,
               tum
               facta
               erant
               necessario
               priusquam
               crederet
               mundus
               ,
               ad
               hoc
               vt
               crederet
               mundus
               ,
               quisquis
               autem
               adhuc
               ,
               vt
               credat
               prodigia
               requirit
               ,
               magnum
            
             
             
               est
               ipse
               prodigium
               ,
               qui
               mundo
               credente
               ,
               non
               credit
               .
            
             Now
             miracles
             are
             not
             so
             necessary
             as
             in
             times
             past
             they
             were
             ,
             before
             they
             were
             necessary
             ,
             that
             so
             the
             worlde
             might
             beleeue
             ,
             but
             now
             he
             is
             a
             miracle
             his
             selfe
             that
             will
             not
             beleeue
             ,
             because
             the
             world
             beleeueth
             .
             But
             say
             I
             ,
             as
             he
             is
             a
             wonder
             that
             will
             not
             beleeue
             that
             which
             
             the
             worlde
             beleeueth
             :
             so
             he
             is
             a
             monster
             which
             will
             not
             confesse
             that
             which
             the
             world
             confesseth
             .
          
           
             A
             fourth
             argument
             to
             proue
             there
             is
             a
             God
             ,
             is
             the
             great
             multitude
             of
             miracles
             which
             haue
             beene
             manifested
             to
             the
             worlde
             ,
             euen
             such
             things
             as
             are
             farre
             aboue
             the
             strength
             of
             nature
             ,
             &
             therfore
             needs
             must
             proceed
             from
             some
             higher
             &
             supernaturall
             cause
             ,
             and
             who
             is
             that
             metaphysicall
             cause
             but
             euen
             
               Natura
               naturans
            
             ,
             God
             him selfe
             .
             For
             example
             ,
             slightly
             to
             passe
             ouer
             so
             many
             earthquakes
             ,
             which
             haue
             ouerthrowne
             whole
             Cityes
             ,
             as
             Eutropius
             sheweth
             how
             the
             yeare
             after
             St.
             Pauls
             death
             ,
             the
             Citye
             of
             Colossus
             was
             swallowed
             vp
             for
             despising
             St.
             Pauls
             doctine
             .
             They
             are
             
             not
             vnacquainted
             with
             the
             Historiographers
             which
             shewe
             how
             by
             an
             earthquake
             the
             Iland
             of
             Sicily
             was
             made
             an
             Iland
             being
             before
             one
             maine
             continent
             with
             Italy
             ,
             how
             Europe
             and
             Africa
             were
             parted
             when
             Spaine
             was
             deuided
             from
             Barbary
             which
             before
             were
             one
             land
             ?
             And
             that
             I
             may
             speak
             that
             which
             mine
             eyes
             haue
             seene
             ,
             Vienna
             the
             cheife
             Citye
             of
             Austria
             is
             now
             more
             subiecte
             to
             earthquakes
             then
             other
             places
             in
             the
             worlde
             besides
             ,
             in
             so
             much
             that
             there
             is
             scarce
             one
             house
             in
             the
             Citye
             which
             hath
             not
             one
             rent
             or
             other
             in
             the
             stone
             wall
             ,
             which
             came
             onely
             by
             earthquakes
             .
             And
             because
             that
             place
             hath
             beene
             more
             subiecte
             to
             earthquakes
             then
             other
             places
             ,
             one
             of
             the
             Bishops
             of
             that
             Sea
             heretofore
             deuised
             a
             certaine
             prayer
             continually
             to
             be
             said
             in
             the
             
             Churches
             of
             Vienna
             to
             this
             effect
             ,
             that
             God
             would
             defend
             that
             Citye
             from
             earthquakes
             .
             Let
             the
             Atheist
             satisfie
             me
             by
             a
             natural
             reason
             concerning
             this
             poynt
             ,
             else
             let
             him
             confesse
             that
             there
             is
             a
             supernatural
             cause
             ,
             which
             if
             they
             doe
             ,
             that
             is
             God.
             What
             can
             they
             saye
             to
             so
             manye
             strange
             Eclipses
             ,
             to
             so
             manye
             prodigious
             raines
             ?
             as
             when
             it
             rayned
             bloud
             ,
             flesh
             ,
             stones
             ,
             coles
             of
             fire
             ,
             of
             which
             
             they
             may
             read
             at
             large
             in
             
               Liuy
               ,
               Plutarch
            
             and
             other
             authors
             ?
             what
             say
             they
             to
             so
             many
             comets
             appearing
             in
             the
             ayre
             ,
             after
             which
             stil
             doe
             insue
             the
             death
             of
             so
             many
             Princes
             ,
             as
             namely
             the
             Comet
             which
             appeared
             in
             the
             yeare
             1506.
             after
             which
             ensued
             the
             death
             of
             Philip
             King
             of
             Spayn
             sonne
             and
             heyre
             to
             Maximlian
             the
             Emperour
             ,
             Philip
             Prince
             Elector
             of
             Rhene
             ,
             Albert
             Duke
             of
             Bauaria
             ,
             Pope
             Iuly
             the
             second
             ,
             Iohn
             King
             of
             Suecia
             and
             
               Noruegia
               ,
               Lewis
            
             king
             of
             
               France
               ,
               Maximiliā
            
             the
             Emperour
             ,
             the
             Bish
             .
             of
             Spire
             ,
             the
             Archbishops
             of
             Colen
             &
             Magdeburg
             ,
             the
             venetiā
             wars
             ,
             the
             wars
             
             between
             the
             Turke
             and
             the
             Persian
             ,
             the
             King
             of
             
               Denmarke
               Christian
            
             driuen
             out
             of
             his
             Kingdome
             ,
             Hungary
             inuaded
             and
             Rhodes
             taken
             by
             the
             Turke
             .
             Lewis
             King
             of
             Hungary
             slayne
             ,
             who
             can
             giue
             a
             naturall
             reason
             of
             this
             ,
             and
             many
             other
             like
             vnto
             this
             ?
             But
             I
             will
             stand
             especially
             vpon
             two
             things
             which
             haue
             troubled
             the
             wise
             men
             of
             the
             world
             ,
             let
             the
             Atheists
             yeild
             naturall
             reasons
             how
             these
             things
             could
             be
             ,
             else
             let
             thē
             cōfesse
             there
             is
             a
             God
             w
             c
             is
             aboue
             nature
             .
             First
             the
             Starre
             which
             apeared
             at
             the
             birth
             of
             our
             Sauiour
             being
             neither
             a
             fixed
             starre
             ,
             nor
             yet
             a
             Planet
             ,
             for
             it
             was
             nothing
             
             like
             vnto
             either
             of
             them
             ,
             if
             we
             doe
             respecte
             the
             motion
             of
             it
             ,
             the
             place
             where
             ,
             and
             the
             time
             when
             it
             apeared
             ,
             and
             the
             vse
             whervnto
             it
             serued
             ,
             For
             ,
             it
             neither
             moued
             as
             the
             fixed
             starres
             from
             the
             Est
             to
             the
             West
             ,
             nor
             as
             the
             Planets
             from
             the
             West
             to
             the
             Est
             ,
             but
             from
             the
             Est
             to
             the
             South
             ,
             the
             like
             neuer
             heard
             of
             before
             nor
             since
             .
             When
             the
             Sunne
             shined
             it
             also
             shone
             ,
             when
             the
             wise
             men
             came
             to
             Palestina
             it
             went
             before
             them
             ,
             when
             they
             came
             to
             Ierusalem
             it
             vanished
             away
             ,
             when
             they
             went
             to
             Bethleem
             it
             went
             before
             them
             againe
             ,
             as
             if
             it
             were
             a
             creature
             indued
             with
             reason
             and
             vnderstanding
             ,
             it
             shewed
             them
             the
             verye
             house
             where
             the
             Childe
             did
             lye
             ,
             whereas
             a
             naturall
             starre
             by
             reason
             of
             the
             great
             distance
             betweene
             heauen
             &
             earth
             ,
             could
             not
             discouer
             vnto
             them
             the
             place
             and
             scituation
             of
             a
             great
             Citye
             ,
             much
             lesse
             of
             a
             small
             house
             :
             when
             they
             went
             forward
             ,
             it
             went
             forward
             ,
             whē
             they
             stood
             still
             ,
             it
             stood
             still
             ,
             And
             as
             St.
             Augustin
             saith
             :
             
               Quid
               erat
               illa
               stellanisi
               magnifica
               lingua
               coeli
               ,
               quae
               nec
               vnquam
               antea
               inter
               sidera
               apparuit
               ,
               nec
               postea
               demonstranda
               perntansit
               ?
               quid
               erat
               nisi
               magnifica
               lingua
               coeli
               ,
               quae
               gloriam
               Dei
               narraret
               ,
               quae
               inusitatum
               virginis
               partum
               inusitato
               fulgore
               clamaret
               ,
               cui
               non
               postea
               apparenti
               euangelium
               toto
               Orbe
               succederet
               ?
            
             What
             starre
             was
             that
             which
             was
             neuer
             seene
             before
             nor
             since
             ,
             but
             the
             wonderfull
             voyce
             of
             heauen
             which
             should
             declare
             the
             glory
             of
             God
             ,
             and
             publish
             to
             the
             worlde
             ,
             the
             vnvsuall
             Child-bearing
             of
             a
             Virgin
             ,
             by
             an
             vnvsuall
             brightnes
             ,
             which
             should
             neuer
             afterward
             apeare
             againe
             ,
             but
             in
             steed
             of
             it
             should
             be
             the
             glorious
             Gospell
             of
             Iesus
             Christ
             ?
             If
             you
             aske
             me
             what
             proofe
             I
             haue
             besides
             the
             Gospell
             that
             euer
             there
             apeared
             such
             a
             starre
             :
             witnes
             Ignatius
             which
             sawe
             our
             Sauiour
             in
             the
             flesh
             ,
             Prudentius
             the
             Poet
             ,
             Macrobius
             a
             professed
             enemye
             to
             
             Christiā
             religion
             ,
             which
             testifieth
             the
             same
             .
             And
             it
             is
             not
             vnworthy
             
             of
             obseruatiō
             ,
             that
             not
             the
             Maniches
             .
             not
             Celsus
             ,
             not
             Porphu●y
             ,
             not
             Iulian
             in
             al
             their
             cauels
             against
             the
             story
             of
             the
             Gospel
             ,
             did
             no
             way
             so
             much
             as
             in
             a
             word
             take
             exceptiō
             against
             this
             storye
             of
             the
             star●
             might
             eleuate
             or
             extenuate
             the
             truth
             thereof
             .
             And
             therfore
             
             concerning
             this
             ,
             I
             may
             say
             with
             
               Ignatius
               ,
               Hinc
               euanuir
               mundi
               sapientia
               ,
               praestigiae
               factae
               sunt
               nugae
               ,
               magia
               risus
               ,
               omnes
               ritus
               malitiae
               aboliti
               ,
               ignorantiae
               caligo
               fugata
               ,
               quum
               Deus
               &
               homo
               apparuit
               ,
               &
               homo
               vt
               Deus
               operabatur
               .
            
             In
             this
             the
             wisdome
             of
             the
             worlde
             was
             preued
             to
             be
             but
             follye
             ,
             the
             wise
             in
             their
             wisdomeme
             it
             proued
             but
             a
             toy
             ,
             their
             magicke
             ridiculous
             ,
             all
             their
             superstitious
             rites
             were
             abolished
             ,
             the
             clowdes
             of
             ignorance
             dispersed
             ,
             when
             God
             apeared
             to
             the
             worlde
             as
             a
             man
             ,
             and
             man
             as
             if
             he
             were
             God.
             And
             secondly
             what
             naturall
             cause
             can
             they
             alleage
             of
             that
             great
             Eclipse
             
             of
             the
             Sun
             ,
             which
             contrarye
             to
             nature
             lasted
             from
             the
             sixt
             houre
             to
             the
             ninth
             ,
             and
             darkened
             the
             face
             of
             the
             whole
             earth
             ?
             For
             first
             of
             all
             the
             Astrologers
             knew
             wel
             that
             al
             eclipses
             of
             the
             Sunne
             which
             haue
             beene
             from
             the
             beginning
             of
             the
             worlde
             (
             that
             onely
             excepted
             )
             haue
             beene
             according
             to
             the
             rules
             of
             Arte
             and
             the
             nature
             of
             an
             eclipse
             ,
             which
             
               Iohannes
               de
               sacrobusto
            
             desineth
             in
             this
             manner
             :
             
               Est
               interpositio
               Lunae
               inter
               aspectum
               nostrum
               &
               solare
            
             
             corpus
             ,
             An
             interposition
             of
             the
             Moone
             betweene
             the
             body
             of
             the
             Sunne
             and
             our
             sight
             ,
             which
             ,
             as
             he
             saith
             ,
             cannot
             be
             ;
             but
             
               quum
               Luna
               fuerit
               in
               capite
               vel
               cauda
               Draconis
               ,
               vel
               prope
               ,
               vel
               infra
               metas
               supradictas
               ,
               &
               in
               coniunctione
               cum
               Sole
               .
            
             When
             the
             Moone
             is
             in
             the
             head
             or
             tayle
             of
             the
             Dragon
             ,
             or
             there
             abouts
             ,
             and
             in
             coniunction
             with
             the
             Sunne
             .
             And
             forasmuch
             therefore
             as
             the
             Eclipse
             of
             the
             Sunne
             which
             was
             at
             the
             time
             of
             the
             passion
             of
             our
             Sauiour
             Christ
             ,
             was
             when
             it
             was
             plenilumium
             ,
             a
             ful
             Moone
             ,
             not
             
               coniunctio
               siue
               nouilunium
            
             ,
             not
             a
             coniunction
             of
             the
             Sunne
             with
             the
             Moone
             ,
             or
             newe
             Moone
             ,
             he
             concludeth
             that
             it
             was
             no
             naturall
             Eclipse
             ,
             but
             cleane
             contrary
             to
             the
             rules
             of
             Astronomye
             and
             the
             course
             of
             nature
             .
             Againe
             ,
             he
             sheweth
             that
             when
             the
             Sunne
             is
             Eclipsed
             ,
             all
             the
             earth
             is
             not
             darkened
             ,
             but
             onely
             one
             Climat
             ,
             because
             of
             the
             difference
             of
             the
             aspectes
             in
             diuers
             Chmats
             ,
             but
             this
             Eclipse
             darkned
             the
             whole
             earth
             ,
             therefore
             it
             was
             supernaturall
             ,
             and
             to
             the
             astonishment
             of
             the
             world
             ,
             insomuch
             y
             t
             Dionysius
             the
             Arcepagi●e
             at
             the
             very
             time
             of
             the
             Eclipse
             ,
             beholding
             of
             it
             ,
             cryed
             out
             on
             a
             suddaine
             
               Aut
               Deus
               naturae
               paetitur
               ,
               aut
               mundi
               machina
               dissoluitur
               .
            
             Either
             
             the
             God
             of
             nature
             doth
             this
             day
             suffer
             ,
             or
             the
             frame
             of
             the
             worlde
             shall
             be
             dissolued
             .
             Againe
             ,
             darkenes
             continued
             for
             the
             space
             of
             three
             howers
             which
             could
             not
             be
             ,
             if
             it
             had
             bene
             a
             naturall
             Eclipse
             ,
             therefore
             it
             was
             supernaturall
             ,
             and
             of
             it
             saith
             St.
             
               Chrisostom
               :
               Non
            
             
             
               poterat
               ferre
               creatura
               iniuriam
               creatoris
               ,
               vnde
               Sol
               detraxit
               radios
               suos
               ,
               ue
               videret
               impiorum
               facinora
               .
            
             The
             creature
             could
             not
             with
             pacienceindure
             the
             wrong
             done
             to
             the
             Creator
             ,
             and
             therefore
             the
             Sunne
             withdrewe
             his
             beames
             because
             he
             would
             not
             beholde
             so
             wicked
             a
             fact
             as
             that
             the
             Lord
             of
             glorye
             should
             so
             vngraciouslye
             be
             put
             to
             death
             .
             But
             the
             Atheists
             will
             aske
             me
             ,
             how
             I
             can
             make
             proofe
             by
             any
             sauing
             the
             Euangelist
             ,
             that
             there
             was
             euer
             such
             an
             Eclipse
             ?
             I
             answerd
             forasmuch
             as
             at
             that
             time
             when
             the
             Eclipse
             was
             ,
             darkenes
             was
             not
             onely
             in
             Iudea
             but
             throgh
             al
             the
             whole
             worlde
             ,
             and
             therefore
             at
             that
             time
             not
             onely
             Dionysius
             the
             Arcopagite
             ,
             but
             also
             the
             inhabitants
             of
             the
             whole
             earth
             could
             witnes
             ,
             as
             St
             ,
             Origen
             answered
             .
             But
             least
             they
             should
             thinke
             we
             are
             vtterly
             voyde
             
             of
             the
             testimoney
             of
             heathen
             writers
             :
             Origen
             disputing
             against
             Celsus
             the
             Epicure
             ,
             an
             enemye
             to
             the
             Christian
             faith
             ,
             proueth
             it
             vnto
             him
             ,
             not
             by
             the
             the
             testimony
             of
             the
             Gospel
             ,
             but
             of
             Phlegon
             a
             famous
             Chronicler
             ,
             seruantto
             Adrian
             the
             Emperer
             as
             Suidas
             
             reciteth
             Phlegons
             wordes
             ,
             Phlegon
             his
             selfe
             did
             giue
             his
             owne
             iudgement
             of
             this
             Eclipse
             that
             it
             was
             prodigious
             .
             And
             Tertullian
             disputing
             with
             the
             Gentiles
             ,
             proueth
             the
             same
             Eclipse
             out
             of
             their
             
             owne
             Writers
             ,
             saying
             :
             
               Et
               eum
               mundi
               casum
               relatum
               in
               archiuis
               vestris
               habetis
               .
            
             Ye
             haue
             the
             verye
             same
             occurrent
             registred
             in
             your
             owne
             recordes
             .
          
           
             A
             fifte
             reason
             to
             proue
             there
             is
             a
             God
             ,
             is
             the
             varietye
             of
             punishments
             which
             haue
             been
             inflicted
             vpon
             the
             Atheists
             from
             time
             to
             time
             which
             haue
             denyed
             God
             :
             Holophernes
             which
             being
             so
             great
             a
             warriour
             ,
             beheaded
             in
             the
             middle
             of
             his
             owne
             Campe
             by
             
             a
             sillye
             woman
             ,
             Lucian
             deuoured
             with
             dogges
             ,
             Iulian
             the
             Apostata
             strookē
             dead
             with
             a
             darte
             frō
             heauen
             ,
             Arrius
             who
             died
             with
             his
             belly
             breaking
             &
             his
             bowelles
             gushing
             out
             as
             he
             sate
             vpō
             the
             priuye
             ,
             Olympius
             washing
             him selfe
             in
             a
             bathe
             ,
             and
             blaspheming
             the
             Trinitye
             ,
             while
             manye
             men
             looked
             vpon
             him
             ,
             was
             consumed
             suddenly
             with
             three
             fierye
             dartes
             ,
             the
             poyntes
             of
             all
             three
             meeting
             in
             one
             .
             Let
             the
             Atheists
             shewe
             how
             these
             thinges
             could
             otherwise
             be
             done
             ,
             but
             by
             the
             extraordinary
             hand
             of
             Almighty
             God
             ,
             
             or
             else
             if
             they
             cannot
             ,
             let
             them
             confesse
             the
             God
             which
             did
             these
             thinges
             .
          
           
             A
             sixt
             reason
             to
             proue
             there
             is
             a
             God
             ,
             is
             the
             confession
             of
             the
             deuils
             them selues
             .
             For
             what
             one
             deuill
             confesseth
             ,
             is
             the
             confession
             of
             them
             all
             ,
             for
             
               regnum
               diuisum
               non
               potest
               stare
            
             ,
             the
             kingdome
             of
             Sathan
             being
             diuided
             within
             it selfe
             cannot
             stand
             .
             Neither
             will
             I
             for
             confirmation
             hereof
             alleage
             the
             authority
             of
             St
             Iames
             which
             
             saith
             ,
             They
             beleeue
             and
             tremble
             ,
             of
             St.
             Luke
             which
             writeth
             of
             the
             deuils
             confession
             saying
             :
             Christ
             I
             knowe
             ,
             and
             Paul
             I
             knowe
             :
             of
             
             St.
             Marke
             ,
             where
             the
             deuill
             saith
             to
             our
             Sauiour
             :
             I
             knowe
             thee
             that
             thou
             art
             euen
             that
             holy
             one
             of
             God
             ,
             neither
             how
             Moses
             his
             rodde
             deuoured
             the
             serpents
             which
             was
             made
             by
             the
             sorcerers
             of
             Aegipt
             ,
             how
             they
             could
             not
             make
             lyce
             ,
             because
             their
             power
             was
             restrayned
             by
             an
             higher
             power
             ,
             the
             finger
             of
             God
             ,
             how
             Dagon
             fell
             downe
             before
             the
             Arke
             of
             God
             ,
             &
             could
             not
             stand
             in
             the
             Chappel
             where
             it
             stood
             :
             because
             they
             snall
             not
             say
             I
             am
             partiall
             .
             But
             what
             answer
             can
             they
             make
             to
             the
             generall
             silence
             of
             all
             Oracles
             ,
             
             that
             so
             many
             Oracles
             speaking
             before
             the
             time
             of
             our
             Sauiour
             Christ
             ,
             all
             were
             by
             him
             put
             to
             silence
             ?
             What
             answer
             can
             they
             make
             to
             that
             famous
             storye
             of
             the
             Oracle
             of
             Apollo
             at
             Delphus
             ,
             which
             when
             Augustus
             the
             Emperor
             offered
             sacrifice
             vnto
             him
             ,
             to
             knowe
             the
             reason
             of
             that
             vnwonted
             silence
             vnheard
             of
             in
             former
             times
             :
             gaue
             this
             for
             the
             last
             answer
             ,
             as
             being
             neuer
             to
             speake
             againe
             .
          
           
             
               
                 Me
                 puer
                 Hebraeus
                 ,
                 diuos
                 deus
                 ipse
                 gubernans
              
               
                 Cedere
                 sede
                 iubet
                 ,
                 tristemque
                 redire
                 sub
                 orcum
                 .
              
               
                 Aris
                 ergo
                 dehinc
                 tacitus
                 abcedito
                 nostris
                 .
                 
              
            
          
           
             Which
             answer
             being
             giuen
             ,
             Augustus
             erected
             an
             Altar
             in
             the
             Capitoll
             of
             Rome
             ,
             with
             this
             inscription
             ingrauen
             vppon
             it
             :
             ARA
             PRIMOGENITI
             DEI.
             The
             Altar
             of
             the
             first
             begotten
             Sonne
             of
             God.
             Seeing
             therefore
             the
             deuils
             haue
             confessed
             
             God
             the
             Father
             and
             his
             Sonne
             Christ
             ,
             such
             men
             as
             will
             not
             confesse
             the
             same
             ,
             are
             in
             that
             poynt
             worsse
             then
             deuils
             .
          
           
             Last
             of
             all
             ,
             it
             stan
             leth
             with
             good
             reason
             that
             it
             should
             be
             the
             safest
             opinion
             for
             the
             Atheists
             to
             holde
             that
             there
             is
             a
             God.
             For
             if
             so
             be
             that
             there
             were
             no
             God
             ,
             there
             could
             come
             no
             hurt
             vnto
             them
             for
             thinking
             so
             ,
             because
             all
             men
             besides
             them selues
             holding
             the
             same
             ,
             there
             were
             none
             that
             would
             punish
             them
             for
             their
             opinion
             .
             But
             if
             so
             be
             that
             there
             be
             a
             God
             ,
             (
             as
             I
             haue
             prcued
             vnto
             them
             that
             there
             is
             )
             surelye
             one
             day
             he
             will
             torment
             them
             in
             hell
             fire
             for
             their
             contempt
             ,
             because
             they
             would
             not
             belceue
             in
             him
             ,
             and
             confesse
             his
             name
             .
             Therefore
             I
             conclude
             with
             the
             Apostle
             :
             
               Corde
               creditur
               ad
               iusticiam
               ,
               orefit
               confessio
               ad
               salutem
               ,
            
             Let
             the
             heart
             belecue
             to
             righteousnes
             ,
             and
             the
             tongue
             consesle
             vnto
             saluation
             .
             At
             the
             
             name
             of
             Iesus
             let
             euery
             knee
             bow
             ,
             both
             of
             thinges
             in
             heauen
             ,
             and
             thinges
             in
             earth
             ,
             &
             thinges
             vnder
             the
             earth
             ,
             and
             let
             euery
             tongue
             
             confesse
             ,
             that
             Iesus
             Christ
             is
             the
             Lord
             ,
             vnto
             the
             glorye
             of
             God
             the
             Father
             .
          
           
             Amen
             .
          
        
         
           
             Chapter
             5.
             
          
           
             
               What
               God
               is
               ?
            
          
           
             SAint
             Chrisostom
             saith
             :
             
               Ego
               omne
               quod
               intelligo
               ,
               sinc
               Christo
               ,
               &
               Spiritu
               Sancto
               ,
               &
               Patre
               ,
               nolo
               intelligere
               ,
               nisienim
               intellexero
               in
               Trinitate
               quae
               me
               seruabit
               ,
               mihi
               dulceesse
               non
               potest
               quod
               intelligo
               .
            
             
             I
             can
             vnderstand
             no
             other
             God
             ,
             when
             I
             heare
             the
             name
             of
             God
             mencioned
             ,
             but
             the
             Father
             ,
             the
             Sonne
             and
             the
             holy-Ghost
             .
             For
             vnlesse
             I
             vnderstandd
             it
             to
             be
             ment
             by
             the
             holy
             and
             vndiuided
             Trinitye
             ,
             whereby
             I
             am
             saued
             ,
             my
             vnderstanding
             shall
             content
             me
             nothing
             .
             So
             thē
             ,
             according
             to
             S.
             Auguste
             :
             God
             is
             a
             diuine
             
             nature
             ,
             consisting
             of
             three
             persons
             ,
             the
             Father
             ,
             the
             Sonne
             ,
             the
             holy
             Ghost
             ,
             God
             ,
             the
             Lord
             ,
             the
             Cōforter
             ,
             He
             which
             begetteth
             ,
             which
             is
             begotten
             ,
             he
             which
             regenerateth
             &
             newe
             begetteth
             ,
             Of
             one
             all
             things
             ,
             In
             one
             al
             things
             ,
             By
             one
             al
             things
             ,
             Frō
             whence
             ,
             By
             whome
             ,
             &
             in
             whom
             are
             al
             things
             ,
             Life
             w
             c
             liueth
             ,
             Life
             of
             him
             which
             liueth
             ,
             the
             quickner
             of
             al
             things
             which
             are
             liuing
             ,
             One
             of
             him selfe
             ,
             One
             of
             an
             other
             ,
             One
             of
             thē
             both
             .
             The
             principles
             of
             humane
             artes
             and
             liberall
             sciences
             are
             by
             themselues
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             not
             to
             bee
             proued
             
             by
             the
             same
             artes
             .
             An
             Arithmetician
             cannot
             proue
             by
             Arithmeticke
             that
             
               Omnis
               numerus
               est
               par
               aut
               impar
               ,
            
             euerye
             number
             is
             euen
             or
             odde
             .
             The
             Musitian
             cannot
             proue
             by
             his
             owne
             Arte
             that
             two
             crotchets
             make
             a
             quauer
             ,
             because
             these
             be
             principles
             of
             Arithmeticke
             and
             Musicke
             .
             All
             principles
             ,
             as
             Aristoile
             teacheth
             
             in
             his
             Demonstrations
             ,
             if
             they
             be
             demonstrated
             ,
             must
             be
             demonstrated
             by
             the
             Metaphysics
             which
             are
             of
             an
             higher
             nature
             ,
             but
             that
             the
             principles
             of
             the
             Metaphysics
             cannot
             be
             demonstrated
             because
             there
             is
             no
             higher
             science
             .
             But
             forasmuch
             as
             Diuinitye
             is
             the
             highest
             ,
             it
             is
             enough
             for
             vs
             to
             belceue
             the
             principles
             thereof
             without
             farther
             serching
             ,
             and
             happy
             is
             the
             man
             which
             seeth
             not
             the
             reason
             how
             they
             should
             be
             so
             ,
             and
             yet
             belecueth
             that
             they
             are
             so
             .
             No
             man
             hath
             seene
             God
             at
             any
             time
             ,
             because
             he
             is
             inuisible
             .
             Tully
             saith
             :
             
               Vtioculus
               ,
               it
               a
               anima
               ,
               sereliqua
               videns
               seipsum
               non
               videt
               ,
            
             
             The
             eye
             seeth
             not
             it selfe
             ,
             and
             the
             soule
             vnderstandeth
             other
             thinges
             better
             then
             it selfe
             ,
             And
             that
             this
             saying
             :
             
               Nosce
               teipsum
            
             ,
             
             know
             thy selfe
             ,
             is
             meant
             in
             regarde
             of
             the
             soule
             of
             man
             ,
             because
             it
             is
             so
             hard
             to
             conceiue
             what
             it
             is
             .
             But
             if
             so
             be
             that
             an
             eye
             cannot
             see
             it selfe
             ,
             no
             meruaile
             though
             it
             haue
             not
             seene
             God
             ,
             if
             a
             man
             cannot
             fullye
             vnderstand
             him selfe
             ,
             how
             should
             he
             so
             perfectly
             conceiue
             and
             define
             what
             God
             is
             ,
             which
             is
             so
             infinitelye
             aboue
             himselfe
             ?
             That
             which
             is
             finite
             him
             which
             is
             infinite
             ,
             the
             creature
             the
             
             Creator
             ,
             the
             pipkin
             the
             pipkin
             maker
             ,
             he
             which
             is
             made
             of
             vile
             claye
             him
             that
             hath
             made
             all
             thinges
             of
             nothing
             ?
             But
             as
             Moses
             when
             he
             was
             a
             mortall
             and
             sinfull
             man
             was
             not
             able
             to
             beholde
             
             the
             glorye
             of
             God
             ,
             and
             therfore
             sawe
             but
             his
             backe
             partes
             onelye
             as
             he
             passed
             by
             :
             So
             let
             vs
             which
             haue
             but
             shallowe
             braynes
             so
             far
             demonstrate
             faith
             by
             reason
             ,
             as
             faith
             may
             be
             discerned
             by
             reason
             .
          
           
             The
             Philosophers
             ,
             as
             S.
             Augustin
             saith
             ,
             seeking
             after
             the
             nature
             
             of
             God
             ,
             found
             that
             he
             could
             not
             be
             a
             body
             ,
             &
             therefore
             concluded
             that
             he
             was
             farre
             more
             excellent
             then
             all
             bodyes
             ,
             and
             therfore
             a
             Spirit
             :
             that
             he
             could
             not
             be
             subiect
             to
             change
             ,
             and
             therfore
             that
             he
             was
             aboue
             all
             bodyes
             and
             soules
             which
             are
             subiect
             to
             alteration
             :
             that
             all
             mutable
             thinges
             haue
             their
             beginning
             from
             that
             which
             is
             without
             all
             shadowe
             of
             change
             or
             mutabilitye
             ,
             and
             that
             hee
             which
             is
             not
             thus
             subiect
             is
             simply
             of
             him selfe
             depending
             of
             nothing
             but
             all
             other
             thinges
             haue
             their
             dependance
             on
             him
             .
          
           
             Againe
             ,
             they
             considered
             that
             al
             substances
             are
             other
             bodyes
             
             or
             Spirits
             ,
             and
             that
             a
             Spirit
             is
             more
             excellent
             then
             a
             bodie
             ,
             but
             that
             to
             be
             moste
             excellent
             which
             hath
             made
             both
             the
             bodie
             and
             the
             Spirite
             .
             They
             considered
             likewise
             ,
             that
             the
             shape
             of
             the
             body
             is
             discerned
             by
             the
             outward
             sences
             ,
             and
             the
             spirit
             is
             perceaued
             by
             the
             vnderstanding
             ,
             but
             that
             which
             is
             onely
             vnderstood
             is
             better
             then
             that
             which
             is
             seene
             ,
             and
             that
             there
             was
             something
             more
             excellent
             then
             both
             these
             ,
             &
             by
             so
             many
             waies
             God
             is
             known
             .
             Therfore
             ,
             for
             asmuch
             as
             God
             is
             one
             simple
             essence
             ,
             not
             compounded
             of
             any
             partes
             ,
             not
             consisting
             of
             any
             accidents
             ,
             and
             yet
             subsisting
             ,
             and
             the
             Apostle
             speaketh
             of
             him
             in
             the
             plurall
             number
             saying
             :
             
             the
             inuisible
             things
             of
             him
             are
             seene
             by
             the
             creation
             of
             the
             worlde
             because
             the
             truth
             of
             God
             is
             knowne
             and
             perceaued
             by
             many
             meanes
             through
             the
             thinges
             which
             he
             hath
             made
             :
             by
             the
             continuance
             of
             his
             creatures
             is
             vnderstood
             his
             eternitie
             ,
             by
             the
             greatnes
             of
             them
             his
             omnipotencie
             ,
             by
             the
             excellent
             order
             wherby
             he
             hath
             disposed
             them
             his
             wisdome
             ,
             by
             his
             gouernment
             and
             preseruation
             of
             them
             in
             that
             comely
             and
             decent
             order
             ,
             his
             goodnes
             ,
             and
             all
             these
             thinges
             doe
             belong
             to
             the
             vnitie
             of
             his
             substance
             .
          
           
             Therefore
             not
             to
             speake
             of
             the
             authoritie
             of
             the
             holy
             Bible
             ,
             where
             at
             the
             Baptisme
             of
             our
             Sauiour
             ,
             the
             blessed
             Trinitie
             did
             sencibly
             appeare
             ,
             the
             Father
             in
             a
             voice
             ,
             the
             Sonne
             in
             a
             man
             ,
             the
             holy
             
             Ghost
             in
             a
             doue
             ,
             how
             in
             the
             beginning
             the
             Father
             made
             ,
             the
             Son
             spake
             ,
             and
             the
             holy
             Ghost
             mooued
             vpon
             the
             waters
             ,
             
               Bara
               elohins
            
             
             
               creauit
               dij
               ,
               seu
               Deus
               Trinus
               ,
            
             a
             verbe
             of
             the
             singular
             number
             is
             Ioyned
             to
             a
             nominatiue
             case
             of
             the
             plurall
             to
             shew
             that
             these
             three
             
             are
             one
             ,
             how
             when
             three
             Angels
             came
             to
             Abraham
             his
             house
             ,
             he
             prostrated
             himselfe
             to
             them
             as
             vnto
             God
             ,
             which
             could
             not
             bee
             
             without
             the
             crime
             of
             idolatrie
             ,
             vnlesse
             they
             had
             bin
             God
             :
             howe
             sometimes
             he
             spake
             to
             them
             in
             the
             plurall
             number
             as
             vnto
             three
             persōs
             ,
             &
             sometimes
             in
             the
             singular
             as
             vnto
             one
             God
             :
             how
             the
             Angels
             crie
             in
             heauen
             ,
             Holy
             ,
             holy
             ,
             holy
             ,
             Lord
             God
             of
             Sabaoth
             ,
             three
             times
             holy
             &
             once
             Lord
             to
             show
             that
             there
             were
             three
             persons
             &
             one
             God.
             But
             if
             I
             come
             onely
             to
             shewe
             the
             backe
             partes
             of
             God
             ,
             so
             farre
             as
             by
             earthlie
             comparisons
             he
             may
             be
             made
             manifest
             vnto
             sinfull
             man
             :
             the
             Atheist
             doth
             aske
             how
             it
             can
             stand
             ,
             with
             sence
             &
             reason
             that
             three
             should
             be
             one
             ,
             and
             one
             should
             be
             three
             ?
             First
             let
             the
             Atheist
             take
             example
             by
             Olimpius
             the
             Arrian
             ,
             which
             washing
             himselfe
             in
             the
             Bathe
             contempteously
             asked
             how
             this
             
             might
             be
             ?
             but
             was
             suddenly
             distroyed
             by
             three
             fierie
             dartes
             sent
             
             from
             heauen
             ,
             and
             the
             pointes
             of
             these
             three
             ioyning
             all
             in
             one
             ,
             to
             teach
             others
             by
             his
             example
             ,
             howe
             it
             is
             necessarie
             to
             beleeue
             ,
             but
             no
             way
             safe
             to
             make
             a
             doubt
             of
             the
             principles
             of
             Diuinitie
             ,
             and
             to
             call
             into
             question
             such
             deep
             misteries
             of
             our
             faith
             ,
             and
             yet
             to
             shew
             that
             three
             might
             be
             one
             ,
             and
             one
             three
             .
          
           
             Secondly
             ,
             the
             number
             of
             three
             are
             one
             number
             ,
             &
             yet
             three
             vnities
             in
             Arithmetic
             ,
             a
             triangle
             is
             three
             angles
             and
             one
             figure
             in
             Geometrie
             ,
             three
             gimballes
             compacted
             together
             are
             one
             ring
             ,
             &
             yet
             three
             as
             they
             be
             disioyned
             ,
             and
             concerning
             these
             things
             do
             doubt
             is
             made
             .
             So
             you
             see
             by
             familiar
             examples
             how
             one
             may
             be
             three
             ,
             and
             these
             three
             notwitstanding
             one
             .
          
           
             Thirdly
             ,
             in
             the
             Sunne
             which
             shineth
             in
             the
             firmament
             ,
             there
             are
             the
             bodie
             of
             the
             Sunne
             ,
             the
             brightnes
             which
             proceedeth
             from
             the
             body
             ,
             and
             the
             heate
             which
             procedeth
             from
             them
             both
             .
             So
             in
             the
             Trinitie
             ,
             there
             is
             the
             Father
             from
             whome
             all
             thinges
             are
             ,
             the
             Sonne
             which
             is
             the
             brightnes
             of
             his
             Fathers
             glorie
             ,
             and
             ingrauen
             forme
             of
             his
             person
             ,
             and
             the
             holy
             Ghost
             ,
             which
             is
             the
             heate
             and
             
             loue
             of
             them
             both
             .
          
           
             Fourthly
             ,
             in
             the
             fire
             there
             are
             light
             ,
             flame
             ,
             &
             heate
             ,
             the
             fier
             cannot
             be
             deuided
             ,
             neither
             can
             the
             Trinitie
             .
             
          
           
             Fiftly
             ,
             there
             are
             three
             powers
             and
             faculties
             of
             the
             soule
             of
             man
             ,
             the
             memorie
             ,
             the
             vnderstanding
             ,
             and
             the
             will
             ,
             these
             three
             are
             seuerall
             faculties
             ,
             yet
             the
             soule
             is
             one
             .
             All
             these
             three
             doe
             comprehend
             
             one
             another
             .
             For
             man
             remembreth
             that
             he
             hath
             memorie
             ,
             will
             ,
             and
             vnderstanding
             .
             The
             vnderstanding
             likewise
             comprehendeth
             al
             three
             ,
             for
             man
             vnderstandeth
             that
             he
             hath
             vnderstanding
             ,
             will
             and
             memorie
             .
             The
             will
             comprehendeth
             all
             three
             ,
             for
             man
             is
             willing
             that
             he
             shall
             will
             ,
             vnderstand
             ,
             and
             remember
             .
             So
             the
             Father
             comprehendeth
             him selfe
             ,
             the
             Sonne
             &
             the
             holy
             Ghost
             ,
             the
             Sonne
             comprehendeth
             himselfe
             ,
             the
             Father
             and
             the
             holy
             Ghost
             ,
             the
             holy
             Ghost
             comprehendeth
             himselfe
             ,
             the
             Father
             &
             the
             Son.
             
          
           
             Sixtlye
             ,
             that
             which
             vnderstandeth
             ,
             &
             that
             which
             is
             vnderstood
             ,
             are
             all
             one
             ,
             when
             the
             minde
             reflected
             vpon
             it selfe
             vnderstandeth
             it selfe
             .
             So
             ,
             God
             the
             Father
             from
             euerlasting
             vnderstanding
             himselfe
             begat
             his
             Sonne
             coeternall
             with
             himselfe
             :
             as
             a
             vninitie
             is
             not
             of
             any
             other
             ,
             but
             of
             it selfe
             ,
             and
             yet
             begetteth
             a
             vnitie
             of
             it selfe
             :
             so
             God
             the
             Father
             which
             is
             of
             none
             ,
             yet
             vnderstanding
             
             of
             himselfe
             ,
             
               alierum
               se
               ,
               non
               aliud
               generat
               ,
            
             begetteth
             of
             himselfe
             an
             other
             ,
             not
             in
             nature
             ,
             but
             in
             person
             from
             himselfe
             ,
             which
             yet
             is
             all
             one
             with
             himselfe
             .
             Againe
             that
             which
             vnderstandeth
             and
             is
             vnderstood
             is
             all
             one
             with
             that
             which
             is
             beloued
             ,
             when
             the
             vnderstanding
             doth
             loue
             it selfe
             ,
             and
             then
             it
             is
             one
             and
             the
             selfe
             same
             thing
             which
             loueth
             ,
             and
             is
             beloued
             ,
             and
             there
             is
             the
             holy
             Ghost
             ,
             all
             one
             with
             the
             Father
             and
             the
             Sonne
             .
             And
             so
             ,
             as
             it
             were
             in
             the
             glasse
             of
             nature
             is
             represented
             a
             liuely
             image
             of
             that
             essential
             loue
             and
             vnderstanding
             by
             which
             the
             Father
             ,
             the
             Sonne
             ,
             and
             the
             holy
             Ghost
             doe
             loue
             and
             vnderstand
             each
             other
             from
             all
             eternitie
             .
          
           
             Last
             of
             all
             ,
             in
             euery
             thing
             which
             is
             made
             and
             framed
             by
             the
             arte
             of
             man
             ,
             there
             be
             necessarilie
             three
             thinges
             ,
             and
             yet
             these
             three
             make
             one
             ,
             matter
             ,
             shape
             ,
             and
             order
             :
             by
             the
             matter
             is
             represented
             the
             Father
             ,
             by
             the
             shape
             the
             Sonne
             which
             is
             the
             Image
             of
             his
             Father
             ,
             by
             order
             the
             holy
             Ghost
             ,
             which
             ordereth
             and
             disposeth
             all
             thinges
             .
          
           
             I
             conclude
             with
             St.
             
               Augustin
               :
               Te
               patrem
               ingenitum
               ,
               te
               filium
               vnigenitum
               ,
               te
               spiritum
               paracletum
               ab
               vtrisg
               ,
               procedētem
               ,
               colimus
               &
               veneramur
               ,
            
             we
             praise
             &
             worship
             thee
             ô
             God
             the
             Father
             vnbegotten
             ,
             the
             Sonne
             onely
             begotten
             ,
             the
             holy
             Spirit
             the
             comforter
             proceeding
             from
             them
             both
             .
          
        
         
           
             Chapter
             .
             6.
             
          
           
             
               That
               there
               is
               but
               one
               God.
               
            
          
           
             DAuid
             sayth
             that
             the
             God
             of
             Gods
             euen
             the
             Lorde
             hath
             spoken
             ,
             and
             called
             the
             earth
             euen
             from
             the
             rising
             of
             the
             Sunne
             to
             the
             going
             downe
             therof
             .
             In
             which
             wordes
             notwithstanding
             ,
             
             he
             doth
             not
             intimate
             that
             there
             be
             many
             Gods
             ,
             but
             one
             ,
             for
             he
             called
             the
             other
             Gods
             so
             ,
             by
             a
             figure
             called
             
               Ironia
               ,
               or
               Sarcasmus
            
             as
             .
             God
             did
             by
             Adam
             when
             he
             said
             :
             Beholde
             Adam
             is
             like
             one
             of
             vs
             ,
             when
             he
             ment
             nothing
             lesse
             .
             Such
             Gods
             are
             but
             creatures
             as
             
             I
             haue
             shewed
             ,
             &
             by
             nature
             they
             are
             not
             Gods.
             Such
             Gods
             were
             the
             Idols
             of
             the
             nations
             ,
             of
             which
             S.
             Paule
             saith
             :
             they
             turned
             the
             
             truth
             of
             God
             into
             a
             lye
             ,
             and
             worshipped
             the
             creature
             for
             the
             creatour
             .
             Such
             Gods
             were
             
               Dagon
               ,
               Remphan
               ,
               Astoroth
            
             ,
             the
             Gods
             of
             the
             Philistines
             ,
             Moabites
             ,
             Sidonians
             .
             But
             euen
             as
             Aarons
             rodde
             deuoured
             
             
             the
             Serpents
             of
             the
             sorcerers
             ,
             so
             the
             God
             of
             the
             Philistines
             Dagon
             fel
             down
             before
             .
             Arke
             the
             of
             the
             couenant
             where
             the
             true
             God
             was
             present
             ,
             to
             shewe
             that
             such
             Gods
             were
             but
             counter
             faite
             Gods
             ,
             and
             vaine
             like
             them
             which
             put
             their
             trust
             in
             them
             .
             Of
             such
             
             Gods
             saith
             S.
             
               Augustin
               .
               Nec
               ideo
               Troiaperijt
               quia
               Mineruam
               perdidit
               ,
               quid
               enim
               ipsa
               prius
               Mincrua
               perdidit
               vt
               periret
               ?
               an
               forte
               ,
            
             
             
               custodes
               suos
               ?
               hoc
               sane
               verum
               est
               ,
               quippe
               illis
               ,
               coesis
               potuit
               auferri
               ,
               neque
               homines
               a
               simulachro
               ,
               at
               simulacrum
               ab
               hominibus
               sernabatur
               Quo
               modo
               ergo
               celebratur
               vt
               patriam
               custodiret
               et
               ciues
               ,
               quae
               suos
               non
               potuit
               custodire
               custodes
               ?
               Troy
            
             was
             not
             therfore
             ouerthrowne
             ,
             because
             it
             lost
             the
             idoll
             of
             the
             Goddesse
             Minerua
             ,
             but
             tell
             I
             pray
             you
             what
             the
             Idol
             did
             loose
             ,
             first
             ,
             that
             itself
             shold
             be
             also
             lost
             ?
             you
             will
             say
             shee
             lost
             her
             keepers
             ,
             and
             ye
             say
             the
             truth
             ,
             for
             when
             the
             keepers
             of
             her
             Temple
             were
             slaine
             ,
             it
             was
             no
             masterie
             to
             steale
             the
             Goddesse
             away
             ,
             for
             it
             was
             not
             the
             idoll
             that
             kept
             the
             man
             ,
             but
             the
             man
             did
             keepe
             the
             Idoll
             .
             How
             absurde
             a
             thing
             therefore
             was
             it
             to
             worshippe
             such
             a
             Goddesse
             as
             a
             defendour
             and
             keeper
             of
             the
             Cittie
             ,
             which
             was
             not
             able
             to
             keep
             her selfe
             ,
             nor
             the
             keepers
             of
             her
             Chappell
             ?
             whereas
             Virgill
             sayth
             :
             
               Victosque
               Deos
               ,
               paruumque
               nepotem
            
             ,
             
             
               suosque
               tibi
               commendat
               Troia
               penates
               :
               Si
               autem
               Virgilius
               tales
               deos
               ,
               &
               victos
               dicit
               ,
               et
               vt
               vel
               victi
               quo
               quo
               modo
               euaderent
               ,
               homini
               commendatos
               ,
               que
               dementia
               est
               existimare
               his
               tutoribus
               Roman
               sapienter
               fuisse
               commissam
               ,
               &
               nisi
               eos
               amisissat
               ,
               non
               potuisse
               vastari
               ?
               Imo
               ,
               Deos
               victos
               tanquam
               defensores
               colere
               ,
               quid
               aliud
               est
               quam
               non
               numina
               bona
               ,
               sed
               daemonia
               mala
               ?
               Non
               Roma
               perijsset
               si
               illi
               ,
               perijssent
               ;
               sed
               illi
               multo
               antea
               perijssent
               ,
               nisi
               eos
               Roma
               seruasset
               .
               Hector
            
             in
             Virgill
             sayth
             :
             his
             God
             was
             conquered
             ,
             and
             hee
             commendeth
             them
             to
             the
             tuition
             of
             Aenaeas
             .
             But
             what
             madnesse
             was
             it
             to
             imagin
             that
             Rome
             was
             wisely
             committed
             to
             the
             protection
             of
             such
             Gods
             as
             were
             conquered
             ,
             and
             had
             neede
             their selues
             of
             mans
             protection
             ,
             and
             that
             Rome
             could
             not
             bee
             sacked
             so
             long
             as
             these
             Gods
             were
             in
             safetie
             ?
             Nay
             to
             worship
             conquered
             Gods
             as
             patrons
             of
             the
             Citie
             ,
             is
             not
             to
             serue
             blessed
             Gods
             but
             damned
             deuils
             .
             Rome
             had
             not
             bin
             sacked
             ouer
             the
             sooner
             because
             they
             ,
             were
             taken
             ,
             but
             they
             had
             bin
             taken
             sooner
             ,
             had
             they
             not
             bin
             kept
             by
             the
             Cittie
             .
             The
             Kingdome
             of
             the
             Iewes
             ,
             saith
             St.
             Augustin
             ,
             
             was
             founded
             by
             one
             God
             ,
             and
             not
             by
             a
             multitude
             of
             Gods
             ,
             and
             was
             maintained
             by
             that
             one
             God
             so
             long
             as
             they
             serued
             him
             .
             That
             
             one
             God
             multiplyed
             the
             people
             in
             Aegipt
             ,
             but
             neither
             did
             their
             women
             vse
             the
             helpe
             of
             Lucina
             in
             their
             childe-birth
             ,
             neither
             did
             the
             man
             vse
             the
             helpe
             of
             Neptune
             when
             they
             passed
             ouer
             the
             Red
             Sea
             ,
             neither
             of
             the
             Nimphes
             when
             they
             dranke
             water
             out
             of
             the
             Rocke
             ,
             neither
             of
             Mars
             when
             they
             conquered
             Amalac
             ,
             but
             they
             obtained
             more
             at
             the
             handes
             of
             their
             owne
             God
             ,
             then
             euer
             did
             the
             Romans
             at
             the
             handes
             of
             their
             multitude
             of
             Gods
             whome
             they
             serued
             .
          
           
             Lactantius
             proposeth
             this
             question
             ,
             whether
             the
             world
             is
             gouerned
             
             by
             one
             God
             or
             manie
             ?
             Not
             to
             stand
             vpon
             his
             authoritie
             because
             he
             was
             a
             Christian
             ,
             but
             to
             wey
             his
             reasons
             ,
             because
             I
             dispute
             against
             neathens
             and
             insidels
             ,
             which
             ,
             as
             I
             shewed
             in
             the
             first
             Chapter
             are
             also
             comprehended
             vnder
             name
             of
             Atheistes
             ,
             although
             they
             doe
             not
             denie
             God
             ,
             because
             they
             serue
             ,
             as
             the
             Apostle
             saith
             :
             the
             thinges
             which
             by
             nature
             are
             not
             Gods.
             What
             neede
             saith
             Lactantius
             ,
             hath
             the
             worlde
             of
             many
             Gods
             ?
             Vnlesse
             they
             
             suppose
             that
             one
             of
             himselfe
             is
             not
             sufficient
             to
             vndergoe
             so
             great
             a
             burden
             ?
             which
             needes
             must
             be
             graunted
             ,
             if
             euerie
             God
             of
             himselfe
             be
             not
             able
             without
             the
             assistance
             and
             helpe
             of
             an
             other
             .
             If
             any
             of
             them
             of
             himselfe
             be
             not
             omnipotent
             ,
             then
             he
             is
             not
             a
             God
             ,
             if
             he
             be
             omnipotent
             thēhe
             needeth
             not
             any
             partner
             .
             If
             God
             of
             him selfe
             bomnipotent
             ,
             there
             can
             be
             but
             one
             ,
             for
             if
             the
             diuine
             power
             be
             diuided
             among
             many
             Gods
             thē
             no
             one
             can
             be
             all
             sufficiēt
             of
             himselfe
             ,
             but
             by
             how
             manie
             more
             they
             are
             in
             number
             ,
             by
             so
             much
             the
             weaker
             they
             must
             be
             in
             power
             .
             He
             concludeth
             :
             
               Quid
               quod
               summa
               illa
               &
               diuina
               potestas
               ,
               ne
               semel
               quidem
               diuidi
               potest
               ,
               quicquid
               enim
               capit
               diuisionem
               ,
               &
               interitum
               necesse
               est
               ,
               si
               autem
               interitus
               ,
               procul
               est
               a
               Deo.
            
             The
             diuine
             power
             which
             belongeth
             vnto
             God
             cannot
             be
             imparted
             vnto
             many
             ,
             for
             whatsoeuer
             is
             capable
             of
             diuision
             is
             also
             subiect
             to
             corruption
             ,
             thē
             the
             which
             thing
             ,
             nothing
             can
             be
             more
             repugnant
             to
             the
             nature
             of
             God.
             Therefore
             there
             is
             but
             one
             God.
             I
             say
             therefore
             with
             the
             Apostle
             :
             Now
             to
             the
             
             King
             euerlasting
             ,
             immortall
             ,
             inuisible
             ,
             vnto
             God
             onely
             wise
             ,
             bee
             honour
             and
             glorie
             for
             euer
             and
             euer
             .
             Amen
             .
          
        
         
           
           
             Chapter
             .
             7.
             
          
           
             
               That
               the
               Bookes
               of
               the
               Bible
               are
               the
               word
               of
               God.
               
            
          
           
             I
             Made
             mention
             before
             ,
             of
             the
             Booke
             of
             nature
             ,
             which
             might
             worthily
             be
             called
             Gods
             booke
             ,
             because
             as
             I
             said
             ,
             it
             was
             a
             letter
             or
             Epistle
             wherein
             God
             did
             make
             himselfe
             knowne
             vnto
             mankinde
             ,
             and
             did
             instruct
             vs
             so
             farre
             as
             to
             knowe
             and
             confesse
             that
             there
             was
             a
             God.
             But
             because
             that
             knowledge
             was
             but
             bare
             and
             naked
             and
             no
             way
             sufficient
             to
             bring
             vs
             to
             saluation
             ,
             onely
             it
             serued
             to
             make
             vs
             search
             and
             inquire
             farther
             ,
             that
             by
             inquiring
             farther
             we
             might
             bee
             saued
             :
             there
             is
             an
             other
             booke
             which
             is
             more
             especially
             called
             Gods
             booke
             ,
             I
             meane
             his
             holy
             Bible
             ,
             wherin
             we
             are
             taught
             not
             onely
             to
             knowe
             God
             in
             his
             vissible
             creatures
             ,
             but
             also
             ,
             in
             his
             Sonne
             Iesus
             Christ
             whereby
             wee
             are
             saued
             .
             And
             it
             stood
             verse
             much
             with
             his
             Diuine
             wisdome
             so
             prouiding
             for
             euerye
             thing
             ,
             as
             the
             seuerall
             nature
             and
             quallitie
             of
             each
             creature
             doth
             require
             ,
             to
             write
             such
             a
             booke
             for
             mans
             instruction
             in
             his
             feare
             &
             true
             worship
             ,
             because
             man
             cōsisteth
             of
             a
             body
             as
             wel
             a
             of
             as
             soule
             ,
             and
             conceaueth
             visible
             things
             easier
             then
             such
             things
             as
             are
             onely
             spirituall
             and
             are
             not
             seene
             ,
             and
             by
             such
             things
             as
             are
             subiect
             to
             his
             outward
             sences
             ,
             man
             is
             brought
             to
             vnderstand
             .
             It
             pleased
             him
             therefore
             of
             his
             great
             mercie
             to
             instruct
             vs
             by
             these
             visible
             Characters
             ,
             and
             written
             Letters
             which
             dayly
             we
             doe
             reade
             .
             And
             as
             S.
             Augustin
             saith
             :
             
               De
               illa
               ciuitate
               vnde
               peregrinamur
               ,
               hae
               literae
            
             
             
               nobis
               venerunt
               ,
               ipsae
               sunt
               Scripturae
               quae
               nos
               hortantur
               vt
               bene
               viuaenius
               .
            
             These
             letters
             sent
             vnto
             vs
             from
             that
             Cittie
             the
             heauenly
             Ierusalem
             from
             whence
             yet
             wee
             doe
             wander
             ,
             &
             they
             are
             the
             Scriptures
             which
             doe
             exhorte
             vs
             to
             liue
             well
             .
             And
             I
             cannot
             denie
             ,
             but
             the
             writers
             themselues
             of
             these
             holy
             bookes
             ,
             were
             so
             immediately
             instructed
             from
             God
             himselfe
             which
             is
             the
             fountaine
             of
             all
             heauenly
             wisdome
             ,
             that
             they
             needed
             no
             writings
             .
             But
             yet
             with
             vs
             it
             is
             otherwise
             ,
             they
             are
             the
             foundation
             ,
             wee
             are
             but
             the
             walles
             which
             are
             builded
             vpō
             that
             foundation
             ,
             we
             (
             saith
             the
             Apostle
             )
             are
             builded
             
             vpon
             the
             foundation
             of
             the
             Prophets
             and
             the
             Apostles
             .
             Because
             by
             their
             writings
             we
             are
             edified
             ,
             but
             they
             by
             whose
             meanes
             
             we
             are
             edified
             &
             builded
             ,
             doe
             leane
             their selues
             immediately
             vppon
             the
             chiefe
             corner
             stone
             which
             is
             Iesus
             Christ
             .
             There
             are
             great
             oddes
             betweene
             the
             high
             mountaines
             and
             the
             little
             hillocks
             ,
             and
             lowe
             valleyes
             ,
             they
             are
             lightned
             immediately
             vpon
             the
             first
             rising
             of
             the
             Sunne
             ,
             but
             light
             &
             heate
             commeth
             by
             degrees
             from
             them
             to
             the
             lower
             partes
             .
             As
             also
             God
             foresawe
             in
             his
             wisdome
             ,
             and
             we
             know
             by
             experience
             of
             the
             former
             ages
             frō
             the
             beginning
             of
             the
             worlde
             vnto
             Moses
             ,
             when
             there
             was
             no
             written
             worde
             ,
             that
             there
             could
             not
             be
             
               veritatis
               et
               doctrinae
               puritatis
               salua
               custodia
               sine
               scripto
               ,
            
             soundnesse
             of
             doctrine
             could
             not
             be
             preserued
             ,
             but
             by
             committing
             of
             it
             to
             writing
             .
             And
             therefore
             it
             pleased
             God
             that
             these
             Volumes
             of
             the
             Bible
             should
             bee
             written
             .
             And
             that
             these
             are
             the
             holy
             Scriptures
             giuen
             by
             inspiration
             of
             God
             ,
             profitable
             to
             teach
             ,
             to
             conuince
             ,
             to
             correct
             ,
             and
             to
             instruct
             ,
             that
             the
             man
             of
             God
             
             may
             be
             absolute
             to
             all
             good
             workes
             :
             That
             the
             man
             of
             God
             which
             writte
             them
             ,
             spake
             inspired
             by
             the
             holy
             Ghost
             ,
             that
             they
             were
             written
             for
             the
             saluation
             of
             mens
             soules
             ,
             &
             not
             for
             the
             maintenāce
             
             of
             ciuil
             gouernment
             ,
             I
             proue
             by
             these
             arguments
             following
             .
          
           
             The
             first
             is
             the
             truth
             of
             all
             the
             prophecyes
             which
             haue
             fayled
             in
             nothing
             ,
             w
             c
             spake
             of
             things
             long
             before
             they
             came
             to
             passe
             ,
             so
             certainely
             as
             if
             they
             had
             bin
             already
             fulfilled
             .
             And
             y
             t
             I
             may
             make
             due
             proofe
             therof
             ,
             
               certissimus
               &
               fidelissimus
               vaticiniorum
               interpres
               est
               euentus
               :
            
             the
             surest
             &
             faithfull
             est
             interpreter
             of
             prophecies
             is
             the
             euent
             of
             thinges
             :
             Now
             wee
             see
             their
             predictions
             are
             alreadie
             come
             to
             passe
             ,
             we
             are
             eye
             witnesses
             that
             they
             are
             true
             ,
             which
             truth
             argueth
             that
             they
             were
             written
             by
             the
             finger
             of
             God
             which
             is
             the
             holy
             Ghost
             ,
             which
             onely
             could
             not
             erre
             in
             writing
             ,
             and
             not
             by
             man
             ,
             for
             asmuch
             as
             all
             men
             are
             lyers
             ,
             
               humanum
               est
               errare
            
             ,
             it
             is
             the
             
             nature
             and
             propertie
             of
             a
             man
             to
             e●●e
             ▪
             in
             so
             much
             that
             if
             hee
             bee
             without
             error
             ,
             hee
             is
             not
             a
             man.
             And
             therfore
             it
             is
             impossible
             but
             in
             so
             manie
             predictions
             foretolde
             so
             many
             yeares
             before
             the
             time
             &
             so
             cōnary
             to
             humane
             reason
             ,
             but
             they
             shold
             haue
             bin
             deceiued
             if
             men
             had
             bin
             the
             authors
             of
             these
             bookes
             .
             I
             will
             instance
             for
             breuitie
             sake
             in
             some
             one
             or
             two
             especiall
             thinges
             which
             may
             best
             serue
             for
             this
             purpose
             .
             The
             Scriptures
             foretolde
             long
             before
             the
             time
             that
             the
             world
             should
             be
             conuerted
             to
             Christian
             Religion
             ,
             all
             Nations
             should
             beleeue
             and
             submit
             themselues
             to
             the
             obedience
             of
             the
             Faith
             ,
             a
             thing
             in
             mans
             iudgement
             not
             to
             bee
             expected
             .
             
             For
             the
             Prophet
             saide
             concerning
             the
             Kingdome
             of
             
             Christ
             ,
             I
             meane
             his
             Kingdome
             of
             the
             Gospell
             or
             of
             Grace
             .
             The
             Heathens
             raged
             ,
             &
             the
             people
             murmured
             against
             the
             Lord
             and
             his
             Christ
             ,
             but
             in
             vaine
             ,
             the
             Kinges
             of
             the
             earth
             stood
             vp
             &
             banded
             them selues
             ,
             and
             the
             Princes
             assembled
             themselues
             togeather
             .
             But
             he
             that
             sitteth
             in
             heauen
             shall
             laugh
             them
             to
             scorne
             ,
             the
             Lord
             shall
             haue
             them
             in
             derision
             .
             Euen
             I
             haue
             set
             my
             King
             vpon
             Sion
             mine
             holie
             mountaine
             ,
             I
             will
             declare
             the
             decree
             :
             that
             is
             ,
             the
             Lorde
             hath
             saide
             to
             me
             ,
             thou
             art
             my
             Sonne
             ,
             this
             day
             haue
             I
             begotten
             thee
             ,
             aske
             of
             me
             ,
             and
             I
             shall
             giue
             thue
             the
             Heathen
             for
             thine
             inheritance
             ,
             and
             the
             endes
             of
             the
             earth
             for
             thy
             possession
             .
             There
             could
             not
             be
             a
             more
             vnlikely
             thing
             foretolde
             ,
             and
             yet
             it
             was
             fulfilled
             long
             since
             ,
             no
             Atheist
             can
             denie
             it
             .
             Tertullian
             to
             this
             purpose
             saith
             :
             who
             was
             able
             to
             gouerne
             the
             world
             ,
             but
             onely
             Christ
             
             of
             whome
             it
             was
             foretolde
             that
             his
             Kingdome
             should
             be
             extended
             ouer
             the
             whole
             world
             ?
             The
             Kingdome
             of
             Salomon
             saith
             her
             was
             confined
             within
             the
             Land
             of
             Iudaea
             from
             Dan
             to
             Beersheba
             ,
             and
             his
             territories
             did
             reach
             no
             farther
             .
             Darius
             raigned
             ouer
             the
             Pabylonians
             and
             Persians
             ,
             but
             no
             farther
             ,
             Pharao
             ouer
             the
             Aegiptians
             ,
             and
             there
             his
             dominion
             ceased
             .
             Nabuchodonozer
             was
             a
             great
             Monarche
             ,
             yet
             he
             reigned
             not
             ouer
             the
             whole
             worlde
             ,
             but
             onely
             from
             India
             vnto
             Aethiopia
             :
             the
             like
             may
             bee
             saide
             of
             the
             Greekes
             &
             the
             Romās
             ,
             which
             were
             called
             the
             Lords
             of
             the
             world
             ,
             and
             yet
             the
             whole
             world
             was
             not
             knowne
             vnto
             them
             ,
             much
             lesse
             subdued
             by
             them
             .
             But
             as
             for
             the
             Kingdome
             of
             Christ
             ,
             it
             hath
             extended
             it selfe
             farre
             and
             wide
             ,
             the
             Gospell
             hath
             bin
             preached
             in
             al
             
             places
             ,
             and
             receaued
             of
             all
             Nations
             of
             the
             
               Parthians
               ,
               Medes
               ,
               Elamites
            
             ,
             the
             inhabitantes
             of
             
               Mesopotamia
               ,
               Armenia
               ,
               Phnygia
               ,
               Cappadocia
               ,
               Aegipt
               ,
               Pamphilla
               ,
               Asia
               ,
               Africa
               ,
            
             and
             the
             vttermost
             Indies
             .
             Of
             this
             assertion
             there
             bee
             so
             many
             recordes
             ,
             that
             it
             cannot
             bee
             denyed
             .
             As
             for
             some
             few
             things
             which
             are
             foretolde
             in
             the
             Scriptures
             &
             not
             yet
             fulfilled
             ,
             as
             namely
             ,
             the
             conuersion
             of
             the
             Iewes
             ,
             and
             the
             destruction
             of
             Antichrist
             ,
             the
             time
             is
             not
             yet
             come
             to
             passe
             that
             they
             should
             be
             fulfilled
             ,
             for
             all
             thinges
             must
             be
             performed
             in
             that
             due
             time
             which
             God
             in
             his
             secret
             wisdome
             hath
             appointed
             .
             There
             are
             other
             thinges
             also
             foretolde
             which
             must
             goe
             immediately
             before
             the
             ende
             of
             the
             world
             ,
             which
             are
             not
             yet
             performed
             because
             as
             you
             see
             the
             ende
             is
             not
             yet
             .
             But
             it
             is
             a
             sufficient
             
             argument
             to
             induce
             Infidelles
             to
             beleeue
             that
             all
             these
             thinges
             shall
             come
             to
             passe
             ,
             because
             they
             see
             all
             other
             things
             alreadie
             performed
             in
             their
             time
             and
             order
             .
             For
             as
             hee
             that
             sometimes
             lyeth
             shall
             not
             bee
             beleeued
             though
             hee
             tell
             the
             truth
             so
             hee
             which
             alwaies
             hath
             tolde
             the
             truth
             ,
             cannot
             without
             impietie
             bee
             suspected
             of
             fallhood
             ,
             God
             cannot
             deceaue
             or
             bee
             deceaued
             .
             And
             which
             is
             not
             to
             bee
             omitted
             :
             St.
             Peter
             did
             prophecie
             that
             at
             the
             latter
             end
             there
             should
             bee
             such
             Atheistes
             ,
             which
             should
             denie
             these
             
             thinges
             ,
             and
             the
             Prophecie
             is
             now
             verified
             ,
             otherwise
             this
             my
             labour
             might
             haue
             bene
             spared
             ,
             their
             impiety
             maketh
             it
             good
             which
             the
             Prophet
             hath
             foretolde
             .
          
           
             Againe
             there
             is
             in
             Daniel
             an
             auncient
             Prophecie
             concerning
             the
             death
             of
             our
             Sauiour
             Christ
             ,
             euen
             the
             verie
             time
             and
             computation
             
             of
             yeares
             is
             defined
             when
             hee
             should
             be
             put
             to
             death
             .
             Seauenty
             weekes
             ,
             (
             saith
             hee
             ,
             )
             are
             determined
             vpon
             thy
             people
             ,
             and
             vpon
             the
             holy
             Cittie
             ,
             to
             finish
             the
             wickednesse
             ,
             and
             seale
             vp
             the
             sinnes
             ,
             and
             reconcile
             the
             iniquitie
             ,
             and
             bring
             in
             euerlasting
             righteousnesse
             ,
             &
             to
             annoynt
             the
             moste
             holy
             .
             From
             the
             going
             foorth
             of
             the
             commaundement
             to
             bring
             againe
             the
             people
             ,
             and
             build
             Ierusalem
             :
             to
             Messias
             the
             Prince
             shall
             bee
             69.
             weekes
             ,
             and
             after
             he
             shall
             bee
             slaine
             ,
             but
             so
             ,
             that
             for
             one
             weeke
             hee
             shall
             teach
             ,
             but
             in
             the
             middle
             of
             the
             weeke
             hee
             shall
             cause
             the
             Sacrifice
             and
             oblation
             to
             cease
             .
             But
             these
             weekes
             are
             
               annuae
               hebdomadae
            
             ,
             euery
             weeke
             is
             seauen
             yeares
             and
             so
             reckoning
             weekes
             consisting
             of
             yeares
             ,
             &
             not
             onely
             of
             daies
             ,
             as
             for
             euery
             day
             in
             the
             weeke
             should
             be
             reckoned
             a
             yeare
             ,
             70.
             of
             Daniels
             weekes
             make
             490.
             yeares
             .
             But
             the
             Temple
             which
             was
             the
             first
             and
             cheifest
             thing
             reaedified
             in
             Ierusalem
             began
             in
             the
             second
             yeare
             of
             Cyrus
             ,
             the
             builders
             were
             hindred
             42.
             yeares
             as
             it
             appeareth
             out
             of
             the
             Gospell
             ,
             and
             in
             the
             46.
             yeare
             it
             was
             finished
             ,
             because
             the
             laste
             4.
             yeares
             they
             had
             quietnes
             .
             
             Longimanus
             in
             the
             second
             yeare
             of
             his
             raigne
             giuing
             foorth
             a
             newe
             edict
             that
             they
             should
             builde
             without
             molestation
             ,
             and
             no
             man
             vnder
             payne
             of
             death
             should
             hinder
             the
             workemen
             ,
             as
             in
             times
             past
             they
             had
             done
             .
             From
             the
             second
             year
             therfore
             of
             Longimanus
             the
             Emperour
             ,
             to
             Alexander
             the
             great
             ,
             were
             145.
             yeares
             ,
             from
             Alexander
             to
             the
             natiuitye
             of
             our
             Sauiour
             310.
             from
             his
             birth
             to
             his
             baptisme
             30.
             these
             being
             put
             together
             ,
             make
             yeares
             485.
             so
             the
             69.
             weekes
             make
             482.
             yeares
             ,
             but
             at
             his
             baptisme
             the
             
             whole
             482.
             yeares
             that
             is
             69
             ,
             were
             fullye
             complete
             and
             ended
             .
             In
             the
             next
             weeke
             or
             7.
             yeares
             ,
             our
             Sauiour
             taught
             the
             people
             ,
             and
             in
             the
             middle
             thereof
             ,
             that
             is
             in
             the
             fourth
             yeare
             he
             was
             put
             to
             death
             :
             What
             Iewe
             or
             Atheist
             can
             except
             against
             the
             truth
             of
             this
             Prophecye
             ?
          
           
             A
             second
             proofe
             that
             the
             bookes
             of
             the
             Bible
             are
             the
             worde
             of
             God
             ,
             is
             the
             generall
             consent
             and
             agreement
             of
             so
             many
             writers
             ,
             which
             writ
             at
             diuers
             times
             ,
             in
             diuers
             places
             remote
             one
             from
             an
             other
             ,
             in
             diuers
             languages
             ,
             and
             vpon
             diuers
             occasions
             ,
             all
             writing
             of
             one
             and
             the
             selfe-same
             subiect
             ,
             all
             agreeing
             in
             Doctrine
             ,
             none
             contradicting
             other
             ,
             that
             they
             might
             not
             so
             fitlie
             bee
             termed
             diuers
             writers
             as
             diuers
             pennes
             of
             the
             same
             writer
             .
             The
             bookes
             of
             Moses
             were
             written
             in
             the
             wildernesse
             ,
             of
             Iosua
             ,
             Iudges
             ,
             and
             the
             Kinges
             in
             the
             land
             of
             Promise
             :
             of
             Daniell
             in
             Babylon
             :
             the
             workes
             of
             St.
             Paule
             some
             at
             Rome
             ,
             some
             in
             other
             places
             as
             
               Athens
               ,
               Ephesus
               ,
               Laodicea
               ,
               Nicapolis
               :
            
             St.
             Iohns
             reuelation
             in
             Pathmos
             ,
             the
             Booke
             of
             Iob
             no
             man
             knoweth
             by
             whome
             ,
             when
             ,
             nor
             where
             .
             The
             Bookes
             of
             Moses
             about
             2554.
             yeares
             after
             the
             creation
             of
             the
             worlde
             :
             the
             Psalmes
             ,
             some
             of
             them
             605.
             yeares
             after
             Moses
             ,
             the
             bookes
             of
             Ezra
             after
             the
             returne
             from
             Captiuitie
             about
             605.
             yeares
             after
             Dauid
             by
             whome
             manie
             of
             the
             Psalmes
             were
             made
             .
             Betweene
             Dauid
             and
             the
             Captiuitie
             ,
             Esay
             and
             Osee
             vnder
             King
             
               Ioathan
               ,
               Achaz
            
             ,
             and
             
               Ezechiaz
               :
               Ieremie
            
             vnder
             
               Iosias
               ,
               Ioachim
            
             ,
             &
             
               Zedechias
               ,
               Ezechiel
               ,
               Abacuc
            
             &
             Daniel
             in
             Captiuitie
             ,
             and
             the
             whole
             new
             Testament
             long
             after
             the
             olde
             ,
             yet
             all
             agree
             as
             the
             diuers
             thunders
             which
             haue
             one
             voyce
             ,
             foure
             Beastes
             which
             sing
             one
             song
             ,
             
               Vox
               tamen
               vna
               manet
               ,
               qualem
               decet
               esse
               sororum
               .
            
             
             Damascen
             compareth
             them
             to
             a
             Garden
             bedecked
             with
             varyetie
             of
             hearbes
             of
             excellent
             vertue
             ,
             which
             are
             to
             be
             gathered
             one
             by
             one
             ,
             and
             yet
             to
             make
             one
             Garland
             :
             or
             diuers
             precious
             stones
             in
             one
             brest-plate
             of
             Aaron
             the
             Priest
             :
             and
             as
             Cyrillus
             speaketh
             ,
             The
             Kings
             daughter
             hath
             a
             Coate
             of
             diuers
             colours
             ,
             
             yet
             one
             garment
             
               Colligitis
               flores
               ad
               spirituales
               texandas
               coronas
               sed
               ex
               omni
               flore
               spiritus
               sancti
               spirat
               fragnantia
               .
            
             Whereas
             if
             man
             had
             written
             ,
             not
             beeing
             guided
             by
             the
             holye
             Ghost
             ;
             they
             would
             haue
             differed
             as
             much
             one
             from
             the
             other
             ,
             as
             a
             Mulberrye
             Tree
             doth
             from
             a
             Mirtle
             ,
             as
             Iohn
             the
             Baptist
             did
             from
             Ieremye
             ,
             and
             
             Christ
             from
             Iohn
             the
             Baptist
             ,
             as
             the
             Iudges
             of
             Susanna
             ,
             or
             the
             witnesses
             
             which
             made
             reporte
             of
             our
             Sauiour
             Christ
             .
          
           
             A
             third
             proofe
             is
             the
             stile
             ,
             and
             manner
             of
             writing
             ,
             the
             olde
             Testament
             being
             written
             in
             Hebrue
             ,
             because
             it
             was
             written
             to
             the
             Iewes
             ,
             The
             newe
             in
             Greeke
             ,
             because
             it
             was
             written
             to
             the
             Gentiles
             ,
             to
             whome
             that
             language
             was
             most
             familiar
             ,
             and
             best
             vnderstood
             ,
             although
             they
             were
             not
             Grecians
             that
             did
             write
             it
             .
             And
             yet
             the
             tongues
             in
             which
             the
             olde
             and
             newe
             Testament
             were
             written
             ,
             so
             differing
             one
             from
             the
             other
             :
             the
             same
             idiotisme
             and
             proprietye
             of
             speach
             in
             both
             Testaments
             vsed
             ,
             continuall
             Hebraeismes
             aswell
             in
             the
             newe
             as
             in
             the
             olde
             ,
             doe
             shewe
             that
             they
             were
             written
             by
             one
             and
             the
             selfe-same
             spirit
             ,
             that
             still
             God
             might
             speake
             like
             vnto
             him selfe
             .
             The
             languages
             also
             being
             more
             fitte
             for
             the
             worde
             of
             God
             to
             be
             written
             in
             then
             other
             tongues
             ,
             as
             more
             significant
             ,
             more
             copious
             ,
             and
             indeed
             ,
             no
             other
             language
             being
             capable
             enough
             of
             that
             sacred
             storye
             ,
             as
             
               Benedictus
               Arias
               Montanus
            
             verye
             learnedly
             hath
             obserued
             .
             For
             ,
             first
             ,
             sayeth
             hee
             ,
             
               Eorum
               ,
               qui
            
             
             
               transferunt
               duplex
               est
               consilium
               ,
               alij
               enim
               student
               perspicuitati
               ,
               alij
               proprietati
               ,
               quorum
               vtrumque
               vnà
               opera
               prestari
               non
               potest
               ,
               quum
               tamen
               vtrumque
               sit
               in
               archetypo
               eodem
               opera
               a
               spiritu
               sancto
               demandatum
               ,
               suggestum
               ,
               neutrum
               vllo
               modo
               praetermissum
               .
            
             These
             ,
             saith
             he
             ,
             which
             translate
             the
             Bible
             ,
             some
             of
             them
             endeauour
             to
             be
             perspicuous
             ,
             others
             to
             keep
             the
             proprietye
             of
             the
             tongue
             ,
             but
             neither
             can
             performe
             both
             ,
             that
             is
             ,
             to
             obserue
             the
             propriety
             of
             the
             tongue
             ,
             and
             yet
             be
             perspicuous
             ,
             whereas
             the
             holy
             Ghost
             in
             the
             originall
             hath
             obserued
             both
             .
             Secondly
             ,
             
               Ea
               the
               nata
               quae
               carent
               punctis
               varie
               legi
               possunt
               secundum
               varias
               Grāmaticae
               regulas
               ,
               quae
               autenpunctis
               distincta
               sunt
               ,
               varias
               admittunt
               significationes
               ,
               quae
               tamen
               Spiritue
               Dei
               exsua
               sapien
               ianobis
               ambigua
               tradidit
               ,
               vt
               omnia
               quae
               varietas
               illa
               complectitur
               ,
               intimis
               sensibus
               reponamus
               .
               Eadem
               autem
               vox
               quae
               in
               archetypo
               ,
               ambigua
               est
               ,
               non
               potest
               alia
               lingua
               reddi
               ambigua
               ,
               si
               vero
               ambigua
               reddi
               non
               possit
               vt
               est
               in
               archetypo
               ,
               fit
               vt
               illa
               sententia
               non
               reddatur
               integra
               sed
               manca
               ,
               quam
               Spiritus
               sanctus
               de
               industria
               ambiguā
               tradidit
               ,
               vt
               in
               vtramque
               partem
               interpretaremur
               .
            
             Those
             Hebrue
             rootes
             which
             are
             without
             prickes
             ,
             may
             be
             read
             and
             co●stered
             diuers
             wayes
             according
             to
             the
             Gramatticall
             rules
             ,
             they
             which
             are
             distinguished
             with
             prickes
             ,
             are
             also
             ambiguous
             ,
             which
             notwithstanding
             the
             holy
             Ghoste
             ,
             did
             vpon
             set-purpose
             deliuer
             thus
             ambiguous
             vnto
             vs
             ,
             of
             his
             infinite
             wisdome
             ,
             
             that
             wee
             might
             vnderstand
             and
             conster
             them
             diuers
             wayes
             .
             But
             the
             word
             which
             is
             thus
             ambiguous
             in
             the
             Hebruew
             or
             Greeke
             ,
             cannot
             bee
             fitted
             by
             a
             worde
             in
             latine
             or
             any
             other
             language
             which
             shall
             bee
             answerable
             to
             it
             in
             ambiguity
             ,
             and
             because
             it
             cannot
             bee
             ambiguous
             in
             the
             interpreter
             as
             well
             as
             in
             the
             Originall
             ,
             it
             is
             deliuered
             vnto
             vs
             maymed
             and
             as
             it
             were
             defectiue
             ,
             which
             the
             holy
             Ghost
             would
             haue
             to
             be
             more
             full
             and
             perfecte
             ,
             containing
             this
             varietie
             of
             senses
             ,
             by
             reason
             of
             the
             ambiguitie
             .
             And
             therefore
             all
             tongues
             sauing
             the
             Greeke
             and
             Hebrue
             ,
             in
             comparison
             of
             them
             ,
             are
             vnworthie
             of
             that
             great
             maiestie
             of
             the
             holy
             Ghost
             .
             For
             example
             ,
             the
             word
             Barac
             in
             the
             Hebrue
             tongue
             signifieth
             both
             to
             blesse
             and
             to
             curse
             ,
             the
             worde
             is
             vsed
             in
             the
             storie
             of
             Iacob
             which
             
             called
             his
             Children
             before
             him
             as
             he
             lay
             in
             his
             death-bed
             ,
             &
             prophecied
             to
             them
             ,
             in
             which
             Prophecie
             some
             hee
             blessed
             and
             some
             hee
             cursed
             .
             Now
             the
             translation
             hath
             :
             Benedixit
             ,
             he
             blessed
             :
             thus
             their
             Father
             spake
             vnto
             them
             ,
             euery
             one
             of
             them
             blessed
             he
             with
             a
             seuerall
             blessing
             .
             Ieroms
             translation
             hath
             it
             in
             this
             manner
             :
             
               Haec
               loquutus
               est
               eis
               pater
               suus
               ,
               benedixitque
               siagulis
               benedictionibus
               proprijs
               .
            
             Now
             it
             cannot
             be
             a
             perfect
             translation
             ,
             whē
             it
             is
             thus
             translated
             :
             He
             blessed
             them
             al.
             For
             he
             curssed
             some
             .
             Neither
             yet
             had
             it
             beene
             well
             translated
             in
             this
             manner
             :
             He
             curssed
             them
             all
             .
             For
             he
             blessed
             some
             .
             Because
             therefore
             there
             is
             no
             worde
             answerable
             to
             Barac
             which
             signifieth
             both
             to
             blesse
             and
             to
             cursse
             ,
             no
             tongue
             is
             so
             capable
             of
             this
             storye
             as
             the
             Hebrue
             .
             As
             for
             Reuben
             ,
             when
             he
             saide
             vnto
             him
             :
             Thou
             wast
             light
             as
             water
             ,
             thou
             shalt
             not
             be
             excellent
             because
             thou
             wentest
             vnto
             thy
             Fathers
             bed
             ,
             then
             didst
             their
             defile
             my
             bed
             ,
             thy
             dignitye
             is
             gone
             ;
             It
             was
             no
             blessing
             .
             And
             when
             he
             said
             vnto
             Simeon
             and
             Leui
             ,
             Bretheren
             in
             euill
             ,
             the
             instruments
             of
             crueltye
             are
             in
             their
             habitations
             ,
             into
             their
             secret
             let
             not
             my
             soule
             come
             ,
             my
             glorye
             bee
             not
             thou
             ioyned
             with
             their
             assemblye
             ,
             for
             in
             their
             wrath
             they
             slewe
             a
             man
             ,
             and
             in
             their
             selfewill
             they
             digged
             downe
             a
             wall
             ,
             curssed
             be
             their
             wrath
             ,
             for
             it
             was
             fierce
             ,
             &
             their
             rage
             ,
             for
             it
             was
             cruell
             ,
             I
             will
             deuide
             them
             in
             Jacob
             and
             scatter
             them
             in
             Israel
             :
             These
             wordes
             were
             not
             such
             wordes
             as
             might
             importe
             anye
             blessing
             ,
             Therefore
             saith
             he
             ;
             
               Ideo
               visum
               est
               Deo
               scripturas
               hac
               potissimum
               lingua
               exaratas
               voluisse
               ,
               qui
               simplici
               sua
               inimensaque
               sapientia
               omnia
               inuenit
               ,
               vt
               multa
               etiam
               consilij
               sui
               mysteria
               vnica
               voce
               declararet
               .
            
             It
             pleased
             God
             ,
             which
             by
             his
             
             single
             and
             infinite
             wisdome
             sound
             out
             and
             deuised
             all
             thinges
             ,
             to
             deliuer
             the
             Scriptures
             in
             this
             tongue
             aboue
             others
             ,
             that
             so
             in
             one
             simple
             worde
             he
             might
             declare
             many
             mysteryes
             vnto
             vs.
             The
             Greeke
             tongue
             goeth
             before
             the
             Latin
             ,
             because
             it
             is
             more
             copious
             &
             significāt
             .
             For
             example
             :
             this
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             by
             some
             trāslated
             :
             incredulitye
             ,
             by
             others
             disobedience
             ,
             and
             it
             signifieth
             both
             ,
             But
             the
             translator
             could
             finde
             no
             Latin
             worde
             which
             may
             include
             both
             disobedience
             and
             incredulitye
             .
             But
             as
             for
             the
             Hebrue
             ,
             it
             goeth
             farre
             beyond
             it
             ,
             
               maiestate
               ,
               pondere
               ,
               numero
               ,
               significatione
               ,
            
             in
             maiestye
             ,
             weight
             ,
             number
             ,
             signification
             ,
             witnes
             the
             Sonne
             of
             Syrach
             in
             the
             very
             prologue
             before
             his
             booke
             .
          
           
             Likewise
             ,
             besides
             the
             two
             tongues
             Hebrue
             &
             Greeke
             wherein
             the
             Bible
             is
             written
             ,
             and
             the
             idiotisme
             or
             propryetye
             of
             the
             Hebrue
             onelye
             in
             both
             ,
             to
             shewe
             that
             the
             same
             spirit
             writte
             both
             ,
             that
             God
             ,
             whether
             hee
             spake
             Hebrue
             or
             Greeke
             vnto
             vs
             ,
             still
             he
             might
             speake
             after
             one
             manner
             ,
             and
             so
             be
             like
             none
             but
             him selfe
             :
             the
             verye
             simplicitye
             of
             the
             style
             not
             fauouring
             of
             humane
             eloquence
             ,
             and
             the
             verye
             discretion
             which
             is
             vsed
             in
             euerye
             booke
             concerning
             the
             style
             ,
             still
             applyed
             to
             the
             capacitye
             of
             them
             who
             especiallye
             and
             aboue
             others
             were
             written
             vnto
             ,
             doe
             argue
             that
             men
             could
             not
             be
             the
             authors
             of
             these
             books
             .
             If
             we
             doe
             examine
             the
             wordes
             ,
             the
             sentences
             ,
             the
             arguments
             ,
             the
             matter
             ,
             forme
             :
             we
             shall
             finde
             many
             times
             that
             there
             is
             difficultye
             in
             the
             wordes
             ,
             grauitye
             in
             the
             sentences
             ,
             acutenes
             in
             the
             arguments
             ,
             rare
             inuention
             and
             great
             choyce
             in
             the
             matter
             ,
             a
             scholler-like
             methode
             obserued
             in
             the
             forme
             of
             writing
             ,
             tropes
             ,
             grammer
             figures
             ,
             exornations
             of
             rhethoricke
             ,
             all
             thinges
             proued
             according
             to
             the
             rules
             of
             logicke
             ,
             and
             yet
             notwithstanding
             all
             these
             ,
             a
             vulgar
             and
             familiar
             kinde
             of
             speech
             is
             vsed
             .
             For
             God
             him selfe
             ,
             the
             Angelles
             ,
             the
             Prophets
             speaking
             vnto
             men
             ,
             doe
             accommodate
             them selues
             to
             our
             capacitye
             ,
             to
             the
             vnderstanding
             of
             plow-men
             ,
             of
             shepherds
             ,
             of
             women
             ,
             of
             children
             ,
             that
             the
             conuersion
             of
             the
             world
             may
             not
             be
             ascribed
             vnto
             mans
             wisdome
             ,
             or
             humane
             eloquence
             ,
             or
             any
             other
             thing
             that
             is
             in
             man.
             The
             holy
             Ghost
             doth
             not
             write
             like
             Demosthenes
             ,
             that
             it
             may
             be
             said
             :
             Where
             is
             the
             Scribe
             ,
             the
             subtil
             disputer
             ?
             &c.
             he
             hath
             made
             their
             wisdome
             foolishnes
             .
             But
             St.
             Peter
             was
             able
             to
             perswade
             more
             with
             one
             Sermon
             ,
             then
             all
             the
             nations
             of
             the
             
             worlde
             with
             their
             Orations
             ,
             more
             in
             an
             hower
             then
             they
             in
             their
             
             life
             ,
             more
             by
             his
             simple
             kind
             of
             style
             ,
             thē
             they
             by
             al
             their
             eloquēce
             .
             
               Magnus
               Ciprianus
               Orator
               ,
               sed
               maior
               Petrus
               Piscator
               .
               Ille
               misit
               sagenam
               in
               mare
               &
               piscatus
               est
               orbem
               .
               Non
               per
               oratorem
               Deus
               lucratus
               est
               piscatorem
               sed
               per
               piscatorem
               oratorem
               ,
            
             Saith
             a
             learned
             Father
             ,
             
             St.
             Ciprian
             was
             a
             great
             Orator
             ,
             but
             St.
             Peter
             a
             greater
             Fisher
             ,
             He
             cast
             his
             nette
             into
             the
             sea
             and
             caught
             the
             worlde
             ,
             God
             did
             not
             conuert
             the
             Fisher-man
             by
             the
             Orator
             ,
             but
             he
             conuerted
             the
             Orator
             by
             the
             Fisher
             .
             St.
             Paul
             when
             he
             writ
             to
             the
             Romans
             ,
             writ
             learnedly
             and
             profoundly
             ,
             because
             he
             writ
             to
             men
             that
             bore
             high
             mindes
             ,
             and
             did
             expect
             learning
             at
             his
             handes
             ,
             he
             writ
             to
             the
             Corinthians
             after
             an
             other
             manner
             ,
             as
             vnto
             men
             not
             of
             so
             great
             capacitye
             :
             when
             he
             writ
             to
             the
             Galathians
             he
             altered
             his
             style
             ,
             vnto
             the
             Hebrues
             which
             had
             a
             preiudice
             of
             his
             person
             ,
             in
             such
             sort
             that
             they
             might
             not
             suspecte
             the
             Epistle
             to
             come
             from
             him
             .
             St.
             Iohn
             writing
             to
             a
             Ladye
             ,
             writ
             in
             a
             lowely
             manner
             ,
             and
             in
             such
             sort
             as
             he
             might
             best
             befit
             a
             woman
             .
             There
             is
             the
             discretion
             and
             wisdome
             of
             the
             holy
             Ghost
             ,
             which
             in
             men
             is
             neuer
             seene
             .
          
           
             The
             fourth
             proofe
             that
             the
             Bible
             is
             the
             worde
             of
             God
             ,
             is
             euen
             God
             his
             selfe
             ,
             which
             neuer
             would
             suffer
             that
             book
             to
             be
             prophaned
             .
             For
             Ptolomye
             marueyling
             why
             no
             Poets
             nor
             Historiographers
             writ
             concerning
             these
             misteryes
             of
             Faith
             ?
             answer
             was
             made
             vnto
             him
             by
             
               Demetrius
               Phalerius
            
             ,
             that
             it
             was
             the
             holy
             Scripture
             ,
             
             &
             therefore
             that
             all
             prophane
             writers
             which
             went
             about
             to
             write
             of
             the
             same
             ,
             were
             presently
             plagued
             of
             God
             from
             heauen
             ,
             and
             so
             caused
             to
             desist
             and
             relinquish
             their
             worke
             which
             they
             tooke
             in
             hand
             :
             that
             Theopompus
             because
             he
             went
             about
             to
             illustrate
             some
             parte
             of
             the
             Scripture
             in
             the
             Greeke
             tongue
             ,
             was
             so
             troubled
             in
             his
             minde
             ,
             that
             he
             could
             proceed
             no
             farther
             .
             And
             that
             Theodorus
             a
             maker
             of
             Tragoedyes
             ,
             because
             he
             endeuoured
             to
             insert
             some
             parte
             of
             the
             Scriptures
             into
             his
             Tragoedye
             ,
             was
             presently
             stroken
             blind
             ,
             like
             Elymas
             the
             Sorcerer
             ,
             of
             whome
             we
             read
             in
             the
             story
             of
             
             the
             Gospell
             .
          
           
             Fiftly
             ,
             the
             argument
             followeth
             well
             which
             Necodemus
             vseth
             to
             confirme
             the
             doctrine
             of
             our
             Sauiour
             Christ
             .
             Master
             saith
             he
             ,
             I
             knowe
             thou
             art
             a
             teacher
             come
             from
             God
             ,
             for
             no
             man
             can
             doe
             
             these
             thinges
             which
             thou
             dost
             vnlesse
             God
             were
             with
             him
             .
             And
             ,
             therefore
             our
             Sauiour
             saith
             in
             an
             other
             place
             :
             
               Operibus
               credite
            
             Beleeue
             the
             workes
             .
             And
             therefore
             against
             Alexander
             the
             great
             ,
             
             and
             Domitian
             the
             Tyrant
             ,
             which
             would
             haue
             beene
             accounted
             Gods
             ,
             S
             t
             Ambrose
             vseth
             this
             arguement
             :
             Doe
             these
             and
             these
             thinges
             ,
             and
             then
             I
             will
             confesse
             that
             ye
             are
             Gods.
             When
             Canutus
             the
             King
             of
             Danes
             had
             conquered
             England
             ,
             and
             sitting
             in
             his
             Chayre
             by
             the
             sea
             side
             ,
             had
             boasted
             the
             like
             of
             him selfe
             that
             he
             was
             a
             God
             :
             It
             was
             said
             vnto
             him
             ,
             Sit
             in
             this
             place
             one
             houre
             longer
             ,
             and
             I
             will
             confesle
             you
             are
             a
             God
             ,
             but
             if
             you
             cannot
             sit
             vntill
             the
             full
             tyde
             ,
             and
             commaund
             the
             waters
             that
             they
             shall
             not
             carye
             you
             away
             ,
             you
             are
             no
             God.
             But
             the
             Scriptures
             haue
             beene
             confirmed
             to
             be
             the
             worde
             of
             God
             ,
             by
             such
             miracles
             as
             no
             power
             of
             man
             or
             deuill
             could
             effecte
             .
             The
             birth
             of
             our
             Sauiour
             Christ
             was
             confirmed
             by
             the
             appearing
             of
             a
             Starre
             which
             troubled
             all
             the
             Star
             gazers
             of
             the
             worlde
             ,
             The
             resurrection
             of
             our
             Sauiour
             by
             an
             Eclipse
             which
             troubled
             the
             great
             Astrologians
             of
             the
             world
             ,
             the
             
             healing
             of
             a
             blinde
             man
             with
             claye
             made
             of
             dust
             and
             spittle
             troubled
             Galen
             the
             great
             Phisition
             of
             the
             worlde
             :
             But
             as
             our
             Sauiour
             confirmed
             his
             doctrine
             by
             miracles
             ,
             as
             Moses
             confirmed
             his
             ambassage
             to
             come
             from
             God
             by
             making
             Serpents
             :
             So
             the
             Apostles
             
             confirmed
             their
             Sermons
             which
             they
             Preached
             ,
             and
             doctrine
             which
             they
             left
             behinde
             them
             in
             writing
             ,
             to
             be
             the
             worde
             of
             God
             ,
             by
             casting
             out
             deuils
             ,
             raysing
             vp
             the
             dead
             ,
             healing
             diseases
             &c.
             
          
           
             Sixtly
             ,
             the
             antquitye
             of
             the
             Bible
             proueth
             it selfe
             to
             be
             Gods
             worde
             ,
             for
             as
             God
             is
             
               antiquus
               dierum
            
             ,
             the
             ancient
             of
             dayes
             ,
             because
             
             he
             was
             before
             all
             other
             ,
             so
             the
             bookes
             of
             Moses
             are
             more
             ancient
             then
             all
             other
             brokes
             .
             Iosephus
             maketh
             mentiō
             of
             certaine
             Pillars
             :
             in
             which
             some
             thinges
             were
             written
             by
             the
             sonnes
             of
             Seth
             
             before
             the
             Floud
             ,
             whereof
             one
             (
             he
             saith
             )
             remayned
             to
             be
             seene
             in
             Syria
             in
             his
             owne
             time
             .
             But
             be
             it
             so
             ,
             these
             letters
             were
             but
             Hyeroglyphicall
             ,
             like
             to
             the
             letters
             of
             the
             Egiptians
             ,
             not
             Abedarye
             letters
             ,
             but
             shapes
             and
             Images
             of
             beastes
             ,
             not
             written
             in
             bookes
             ,
             but
             engrauen
             in
             stone
             .
             But
             as
             for
             the
             Abedarye
             letters
             ,
             that
             is
             Grammaticall
             letters
             ,
             whereby
             we
             write
             wordes
             and
             sentences
             ,
             they
             were
             not
             deuised
             before
             Moses
             deliuered
             them
             to
             the
             Hebrues
             ,
             
             from
             whence
             the
             Phaenicians
             learned
             them
             ,
             and
             the
             Greekes
             receiued
             them
             from
             the
             Phaenicians
             ,
             and
             the
             Romans
             did
             learne
             to
             write
             of
             the
             Grecians
             .
             And
             Moses
             was
             more
             ancient
             then
             Cadmus
             which
             brought
             letters
             into
             Greece
             ,
             or
             any
             other
             which
             broght
             them
             into
             other
             places
             ,
             as
             Eusebius
             doth
             plainly
             proue
             .
          
           
           
             Now
             ,
             forasmuch
             as
             no
             lawes
             ,
             no
             precepts
             of
             life
             ,
             no
             Chronicles
             ,
             no
             rules
             cōcerning
             the
             worship
             of
             God
             ,
             no
             contract
             betwene
             man
             &
             man
             ,
             no
             antiquitye
             can
             be
             kept
             in
             memorye
             but
             by
             writing
             :
             Therefore
             it
             was
             necessary
             for
             the
             true
             knowledge
             &
             worship
             of
             God
             ,
             that
             such
             a
             booke
             should
             be
             written
             wherein
             God
             might
             be
             knowne
             ,
             and
             in
             what
             sorte
             he
             would
             be
             worshiped
             .
             But
             there
             is
             no
             booke
             of
             that
             nature
             besides
             the
             Bible
             which
             is
             of
             any
             antiquitye
             ,
             neither
             the
             Alcaron
             of
             the
             Turkes
             ,
             nor
             the
             Talmod
             of
             the
             Iewes
             :
             witnes
             the
             Talmod
             and
             Alcaron
             them selues
             ,
             nor
             any
             other
             booke
             of
             religion
             ,
             but
             they
             were
             written
             long
             since
             the
             Bible
             .
             Religion
             cannot
             be
             newe
             ,
             as
             God
             him selfe
             cannot
             be
             newe
             ,
             therefore
             that
             is
             onely
             the
             true
             religion
             which
             is
             the
             ancientest
             of
             all
             ,
             and
             it
             is
             impossible
             to
             knowe
             or
             iudge
             of
             the
             antiquitye
             of
             religion
             ,
             but
             by
             the
             antiquitie
             of
             the
             bookes
             and
             recordes
             wherein
             the
             precepts
             of
             Religion
             are
             deliuered
             and
             set
             downe
             ,
             and
             againe
             it
             is
             impossible
             to
             know
             what
             is
             religion
             ,
             or
             how
             God
             is
             to
             be
             worshiped
             ,
             but
             by
             bookes
             wherein
             are
             contained
             the
             rules
             of
             his
             worship
             .
             For
             as
             much
             therefore
             ,
             as
             the
             bookes
             of
             Moses
             are
             more
             auncient
             then
             all
             other
             bookes
             ,
             therefore
             that
             religion
             is
             the
             truest
             which
             is
             contayned
             in
             them
             ,
             and
             because
             there
             can
             be
             but
             one
             true
             Religion
             ,
             the
             onely
             truth
             is
             in
             them
             ,
             therefore
             they
             are
             the
             word
             of
             God.
             And
             ,
             as
             for
             the
             other
             bookes
             of
             the
             Bible
             which
             were
             written
             long
             since
             ,
             they
             handle
             the
             same
             subiect
             ,
             they
             holde
             the
             same
             doctrine
             as
             the
             bookes
             of
             Moses
             ,
             and
             are
             but
             all
             partes
             and
             members
             which
             make
             one
             body
             of
             the
             Bible
             ,
             written
             by
             the
             same
             Spirit
             ,
             and
             of
             the
             same
             nature
             ,
             and
             therfore
             are
             also
             the
             word
             of
             God
             ,
             and
             there
             is
             no
             other
             written
             booke
             of
             God
             ,
             but
             the
             Bible
             .
          
           
             In
             the
             seauenth
             place
             ,
             I
             could
             alleage
             for
             witnesse
             that
             the
             Bible
             is
             Gods
             word
             ,
             the
             great
             multitudes
             of
             Martyrs
             ,
             which
             haue
             dyed
             in
             the
             defence
             of
             the
             Bible
             ,
             and
             sealed
             the
             same
             with
             their
             owne
             bloud
             ,
             both
             before
             ,
             and
             in
             ,
             and
             after
             the
             times
             of
             the
             ten
             bloudy
             persecutions
             ,
             to
             whome
             God
             gaue
             the
             gift
             of
             patience
             to
             suffer
             death
             willingly
             for
             the
             testimony
             of
             the
             worde
             .
             Neither
             could
             so
             manye
             of
             them
             haue
             suffered
             in
             such
             manner
             ,
             vnlesse
             God
             had
             strengthned
             them
             in
             so
             good
             a
             cause
             .
             But
             because
             this
             argument
             is
             not
             so
             forcible
             to
             perswade
             Atheists
             ,
             as
             it
             is
             to
             exhort
             christians
             ,
             I
             passe
             it
             ouer
             .
          
           
           
             Last
             of
             all
             ,
             the
             testimonye
             of
             the
             Gentiles
             proueth
             the
             Bible
             to
             be
             the
             worde
             of
             God.
             For
             ,
             because
             God
             the
             Father
             had
             eternally
             decreed
             to
             send
             his
             Sonne
             to
             take
             flesh
             for
             the
             saluation
             both
             of
             Iewes
             and
             Gentiles
             ,
             and
             vnlesse
             they
             beleeued
             in
             him
             ,
             there
             could
             be
             no
             saluation
             purchased
             by
             his
             death
             ,
             neither
             for
             Iewe
             nor
             Gentile
             :
             That
             he
             might
             be
             receiued
             by
             the
             consent
             of
             each
             people
             ,
             it
             could
             not
             seeme
             good
             vnto
             his
             heauenly
             wisdome
             ,
             vnlesse
             he
             did
             long
             before
             our
             Sauiour
             should
             come
             publish
             his
             comming
             both
             to
             the
             Iewes
             and
             Gentiles
             .
             And
             therfore
             Christ
             was
             published
             to
             the
             Iewes
             many
             wayes
             ,
             as
             the
             Apostle
             speaketh
             ,
             by
             dreames
             ,
             visions
             ,
             Angels
             ,
             but
             especially
             by
             their
             owne
             Prophets
             ,
             
               Dauid
               ,
               Esay
            
             ,
             
             
               Ieremye
               ,
               Moses
               ,
               Daniell
            
             and
             the
             rest
             ,
             which
             were
             Iewes
             ,
             &
             in
             that
             respecte
             called
             their
             owne
             Prophets
             ,
             that
             they
             might
             giue
             the
             more
             credit
             vnto
             them
             .
             To
             the
             Gentiles
             also
             he
             was
             made
             known
             by
             the
             heathen
             Prophets
             and
             Prophetesses
             ,
             
               Baalam
               ,
               Mercurius
               Trismegistus
               ,
               Hidaspes
               ,
            
             and
             especiallye
             the
             tenne
             Virgins
             called
             Sybils
             the
             heathenish
             Prophetesses
             ,
             of
             which
             we
             may
             read
             at
             large
             in
             the
             workes
             not
             onely
             of
             the
             heathens
             ,
             but
             also
             of
             the
             Fathers
             ,
             and
             Ecclesiasticall
             writers
             of
             the
             Primatiue
             Church
             .
             Now
             forasmuch
             as
             the
             Gentiles
             were
             vnacquainted
             with
             Moses
             &
             the
             Iewish
             Prophets
             ,
             and
             not
             accustomed
             to
             read
             the
             Canonicall
             writers
             ,
             
             and
             destitute
             for
             the
             most
             part
             ,
             of
             the
             Bible
             ,
             and
             therefore
             would
             giue
             no
             credit
             to
             the
             testimonyes
             cyted
             out
             of
             these
             bookes
             ,
             and
             
             yet
             were
             to
             be
             conuerted
             to
             the
             Fayth
             by
             vertue
             of
             the
             Commission
             giuen
             to
             the
             Apostles
             Math
             :
             28.
             where
             our
             Sauiour
             said
             :
             Goe
             ,
             Preach
             ,
             and
             baptize
             all
             Nations
             :
             The
             Apostles
             and
             Disciples
             in
             the
             Primitiue
             Church
             at
             their
             first
             Preaching
             to
             the
             Gentiles
             ,
             
             prooued
             the
             Bible
             by
             the
             testimonye
             of
             heathen
             writers
             ,
             the
             
               Sybils
               ,
               Hydaspes
               ,
               Mercurius
            
             ,
             as
             St.
             Origin
             and
             Lactantius
             declare
             at
             large
             .
             In
             such
             sorte
             did
             S
             t
             Paul
             deale
             with
             the
             Inhabitants
             of
             Creet
             ,
             alleaging
             for
             authoritie
             the
             verse
             of
             their
             owne
             Poet
             Epimenides
             which
             Cicero
             and
             Lacrtius
             doe
             reporte
             to
             haue
             beene
             a
             kinde
             of
             Prophet
             or
             Diuiner
             among
             them
             .
             And
             therfore
             St.
             Paul
             
             saith
             :
             a
             Prophet
             of
             their
             owne
             said
             of
             them
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             Cretians
             are
             alwayes
             lyers
             ,
             foule
             beastes
             &
             slowe
             bellyes
             .
             Likewise
             ,
             to
             the
             Greekes
             he
             alleageth
             the
             testimonye
             of
             a
             Greeke
             Poet
             Menander
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Euill
             wordes
             
             corrupt
             good
             manners
             .
             And
             to
             the
             Scholers
             at
             Athens
             ,
             the
             testimonye
             
             of
             the
             Poet
             Aratus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             we
             are
             his
             generation
             ,
             
             meaning
             God.
             And
             ,
             for
             this
             cause
             ,
             the
             heathens
             called
             the
             Christians
             Sybillistes
             ,
             because
             Christian
             religiō
             was
             most
             of
             all
             proued
             out
             of
             the
             Sybils
             Oracles
             ,
             which
             writ
             more
             playnly
             and
             plentifully
             ,
             then
             all
             other
             heathen
             writers
             .
             And
             ,
             as
             
               Clemens
               Alexandrinus
            
             writeth
             :
             S.
             Paul
             in
             one
             of
             his
             Sermons
             saide
             vnto
             the
             people
             :
             Libros
             
             
               quoque
               Graecos
               sumite
               ,
               agnoscite
               Sybillam
               ,
               quo
               modo
               vnum
               Deum
               significet
               ,
               &
               ea
               quae
               sunt
               futura
               ,
            
             take
             in
             hand
             your
             Greeke
             authors
             ,
             read
             Sybil
             ,
             see
             how
             she
             teacheth
             that
             there
             is
             one
             God
             ,
             and
             fore-telleth
             thinges
             to
             come
             .
             
               Hydaspen
               sumite
               ,
               &
               legite
               ,
               &
               inuenietis
               De
               :
               filium
               multo
               clarius
               &
               apertius
               esse
               scriptum
               .
            
             Doe
             but
             vouchsafe
             to
             read
             Hydaspes
             ,
             &
             ye
             shall
             finde
             in
             him
             a
             cleare
             and
             euydent
             testimonye
             of
             the
             Sonne
             of
             God.
             And
             ,
             because
             the
             Christians
             were
             so
             frequent
             in
             alleaging
             of
             the
             Sybils
             Oracles
             for
             confirmation
             of
             Christian
             Fayth
             vnto
             the
             Gentiles
             ,
             and
             conuerted
             so
             manye
             vnto
             Christ
             by
             these
             bookes
             ,
             as
             
               Iustin
               Martyr
            
             writeth
             :
             
             Proclamation
             was
             made
             ,
             that
             vpon
             payn
             of
             death
             no
             man
             should
             read
             them
             any
             longer
             ,
             nor
             Hydaspes
             his
             writings
             ,
             yet
             the
             people
             would
             not
             refrayne
             from
             reading
             them
             .
             And
             againe
             ,
             Gods
             prouidence
             did
             wonderfully
             appeare
             in
             the
             perseruation
             of
             the
             Sybills
             verses
             for
             the
             behoofe
             of
             the
             Gentiles
             ,
             as
             of
             the
             Bible
             for
             the
             Iewes
             ,
             in
             that
             they
             were
             verie
             faithfully
             kept
             in
             the
             Capitoll
             of
             Rome
             and
             that
             being
             once
             loste
             by
             a
             mischance
             when
             the
             Capitol
             was
             burned
             ,
             yet
             by
             publik
             edicte
             of
             the
             Senate
             ,
             diligent
             search
             
             and
             inquirie
             was
             made
             for
             all
             coppies
             that
             could
             be
             gotten
             ,
             that
             so
             an
             other
             booke
             was
             newly
             written
             and
             kept
             in
             recorde
             ,
             being
             duely
             examined
             ,
             corrected
             and
             purged
             of
             all
             faultes
             that
             might
             else
             haue
             escaped
             .
             And
             to
             that
             purpose
             commission
             was
             giuen
             to
             diuers
             learned
             men
             fitte
             to
             bee
             imployed
             in
             such
             a
             seruice
             ,
             which
             was
             performed
             with
             all
             dilligence
             ,
             and
             the
             booke
             was
             layed
             vp
             in
             the
             capitol
             againe
             ,
             euē
             as
             the
             bookes
             of
             Moses
             ,
             were
             kept
             in
             the
             Arke
             of
             the
             couenant
             .
             So
             when
             the
             Christians
             labored
             the
             conuersion
             of
             the
             Romans
             ,
             they
             were
             not
             onely
             furnished
             with
             proofes
             of
             their
             Doctrine
             out
             of
             the
             Sibilles
             ,
             to
             cōuince
             the
             Romans
             and
             their
             idolatrie
             ,
             but
             also
             they
             were
             freed
             from
             suspition
             of
             corrupting
             those
             bookes
             or
             any
             clause
             in
             them
             contayned
             ,
             because
             whatsoeuer
             was
             by
             them
             alleaged
             ,
             was
             consonant
             &
             agreeable
             to
             their
             own
             :
             Coppie
             which
             they
             kept
             in
             their
             Tower
             ,
             or
             Capitoll
             ,
             
             or
             treasure
             house
             ,
             which
             was
             the
             chiefest
             place
             of
             their
             recordes
             .
             Now
             ,
             for
             as
             much
             as
             
               nihil
               est
               iam
               dictum
               quod
               non
               fuit
               dictum
               prius
               ,
            
             there
             can
             bee
             no
             newe
             or
             strange
             inuention
             now
             
             which
             hath
             not
             bin
             thought
             of
             before
             ,
             as
             the
             wise
             man
             speaketh
             :
             I
             cannot
             finde
             any
             way
             to
             disprooue
             the
             Atheists
             better
             then
             that
             which
             the
             Apostles
             vsed
             to
             disproue
             the
             infidels
             ,
             that
             is
             ,
             by
             the
             testimonie
             and
             witnesse
             of
             heathen
             Authors
             .
             For
             ,
             if
             they
             will
             neither
             stand
             to
             arguments
             drawen
             from
             reason
             ,
             neither
             yet
             to
             authoritie
             ,
             neither
             Diuine
             nor
             Humane
             ,
             then
             they
             reiect
             all
             the
             Topics
             of
             Aristotle
             and
             places
             whereby
             they
             should
             be
             confuted
             ,
             they
             renounce
             the
             lawes
             of
             Schooles
             and
             order
             of
             disputation
             &
             by
             a
             consequent
             ,
             they
             shew
             themselues
             meerily
             ignorant
             ,
             and
             
               contra
               indoctos
               non
               est
               disputandum
            
             ,
             disputations
             are
             not
             to
             bee
             held
             and
             maintained
             against
             them
             which
             knowe
             not
             the
             lawes
             of
             disputation
             .
             Therfore
             ,
             that
             I
             may
             come
             to
             particulars
             ,
             to
             shew
             that
             the
             storie
             of
             the
             Bible
             may
             be
             prooued
             by
             prophane
             authors
             :
          
           
             The
             first
             reuealing
             to
             the
             Gentils
             of
             the
             time
             and
             place
             when
             ,
             and
             where
             our
             Sauiour
             was
             borne
             ,
             was
             by
             the
             conduct
             of
             a
             starre
             ,
             
             What
             mooued
             the
             Gentils
             ,
             I
             meane
             the
             wisemen
             which
             came
             frō
             the
             East
             ,
             to
             come
             to
             our
             Sauiour
             Christ
             by
             the
             leading
             of
             that
             Star
             ,
             and
             being
             with
             him
             to
             adore
             him
             as
             God
             ?
             but
             euen
             the
             Prophecy
             of
             Baalam
             their
             own
             Prophet
             ?
             The
             Prophecie
             of
             Balaam
             which
             liued
             in
             the
             dayes
             of
             Moses
             is
             inserted
             into
             Moses
             his
             workes
             .
             
             
               Orietur
               stella
               ex
               Iaacob
            
             ,
             a
             starre
             shall
             arise
             out
             of
             the
             house
             of
             Iacob
             .
             Concerning
             this
             Starre
             sayth
             Chalcidius
             a
             Philosopher
             :
             Est
             
             
               alia
               sanctior
               et
               venerabilior
               historia
               ,
               quae
               perhibet
               de
               ortu
               stellae
               cuiusdam
               ,
               non
               morbos
               mortesque
               denunciantis
               ,
               sed
               dese
               ensum
               Dei
               venerabilis
               ,
               ad
               humanae
               conuersationis
               ,
               rerumque
               mortalium
               gratiam
               :
               quam
               stellam
               ,
               quum
               nocturno
               itinere
               conspexissent
               Chaldaeorum
               profecto
               sapientes
               viri
               ,
               et
               consideratione
               rerum
               caelestium
               satis
               exercitati
               ,
               quaesisse
               dicuntur
               recentem
               Dei
               ortum
               ,
               repertaque
               illa
               maiestate
               puerili
               ,
               veneratiesse
               ,
               et
               vota
               tanto
               Deo
               conuenicutia
               nuncupasse
               .
            
             There
             is
             an
             other
             more
             holy
             and
             venerable
             storie
             which
             maketh
             mention
             of
             the
             rising
             of
             a
             certaine
             Starre
             ,
             which
             did
             not
             portend
             sicknesse
             &
             death
             ,
             but
             the
             descending
             of
             God
             downe
             from
             heauen
             to
             conuerse
             among
             men
             after
             a
             humane
             manner
             ,
             which
             starre
             when
             the
             wise
             men
             of
             Chalde
             had
             obserued
             ,
             as
             they
             trauayled
             in
             the
             night
             ,
             being
             skilfull
             &
             excercised
             in
             the
             study
             of
             the
             motions
             
             of
             the
             starres
             ,
             are
             said
             to
             haue
             enquired
             out
             the
             verye
             place
             where
             God
             was
             newlye
             borne
             ,
             and
             when
             they
             had
             found
             it
             out
             ,
             to
             haue
             worshipped
             him
             ,
             &
             offered
             vowes
             vnto
             him
             .
             And
             therfore
             saith
             S.
             
               Origin
               :
               Si
               a
               Mose
               prophetiae
               Baalam
               sacris
               insertae
               sunt
               voluminibus
               ,
            
             
             
               quanto
               magis
               ab
               his
               descriptae
               sunt
               qui
               inhabitant
               tunc
               Mesopotamiam
               apud
               quam
               magnificus
               habebatur
               Balaam
               ,
               quosque
               artis
               eius
               constat
               fuisse
               discipulos
               ?
               ex
               illo
               denique
               fertur
               Magorum
               genus
               et
               institutio
               in
               partibus
               orientis
               vigere
               ,
               qui
               descripta
               apud
               se
               habent
               omnia
               quae
               prophetauit
               Balaam
               ,
               etiam
               hoc
               habuerunt
               scriptum
               :
               Quod
               orietur
               stella
               ex
               Jaacob
               ,
               &
               exurget
               homo
               ex
               Israel
               .
               Haec
               scripta
               habebant
               Magi
               apud
               scipsos
               ,
               &
               ideo
               quando
               natus
               est
            
             Iesus
             ,
             
               agnouerunt
               stellam
               ,
               &
               intellexerunt
               impleri
               prophetiam
               ,
               magis
               ipsi
               quam
               populus
               Israel
               qui
               prophetarum
               sanctorum
               verba
               audire
               contempsit
               .
               Illi
               ergo
               ex
               his
               tantum
               quae
               Balaam
               scripta
               reliquerat
               ,
               agnoscentes
               adesse
               tempus
               ,
               venerunt
               ,
               &
               requirentes
               eum
               ,
               statim
               adorarunt
               .
            
             If
             Balaams
             prophecie
             were
             by
             Moses
             himselfe
             in
             erted
             into
             the
             holy
             Scriptures
             ,
             how
             much
             more
             was
             it
             kept
             of
             the
             inhabitants
             of
             Mesapotamia
             among
             whome
             Balaam
             was
             so
             famous
             ,
             and
             which
             were
             Balaams
             Disciples
             ?
             The
             Magitians
             which
             florish
             in
             the
             East
             part
             of
             the
             worlde
             ,
             had
             their
             first
             beginning
             and
             institution
             deriued
             from
             this
             Balaam
             ,
             and
             they
             which
             had
             all
             Balaams
             prophecyes
             recorded
             among
             them
             ,
             could
             not
             be
             ignorant
             of
             this
             prophecye
             ,
             to
             wit
             :
             That
             a
             Starre
             should
             arise
             out
             of
             Iaacob
             and
             a
             man
             out
             of
             Israel
             .
             The
             Wise
             men
             had
             this
             prophecye
             written
             in
             their
             owne
             books
             ,
             and
             therfore
             when
             Iesus
             was
             borne
             ,
             they
             acknowledged
             the
             Starre
             ,
             they
             vnderstood
             that
             the
             prophecye
             was
             fulfilled
             ,
             better
             then
             the
             people
             of
             Israel
             which
             contemned
             the
             writings
             of
             the
             holy
             Prophets
             &
             vnderstood
             thē
             not
             .
             They
             therfore
             ,
             by
             that
             which
             they
             had
             learned
             out
             of
             Balaams
             writings
             ,
             acknowledging
             the
             time
             to
             be
             come
             ,
             went
             and
             worshipped
             Iesus
             Christ
             .
          
           
             Of
             the
             slaughter
             of
             the
             Infants
             at
             Bethleem
             by
             Herod
             ,
             we
             haue
             
             the
             testimonye
             of
             Macrobius
             an
             heathen
             man
             :
             of
             the
             burning
             of
             Sodome
             we
             haue
             the
             testimonye
             of
             the
             place
             it selfe
             which
             yet
             remayneth
             and
             sheweth
             it selfe
             :
             of
             the
             Eclipse
             which
             was
             at
             the
             time
             of
             the
             Passion
             of
             our
             Sauiour
             ,
             wee
             haue
             the
             testimonye
             of
             Phlegon
             a
             prophane
             writer
             but
             an
             excellent
             historian
             ,
             as
             I
             haue
             alreadye
             shewed
             :
             of
             Noahs
             floud
             ,
             we
             haue
             the
             testimony
             of
             Ouid
             
             a
             Poet
             :
             of
             the
             resurrection
             of
             our
             Sauiour
             ,
             we
             haue
             the
             testimony
             
             of
             Iosephus
             a
             Iewe
             and
             no
             Christian
             ,
             where
             he
             saith
             :
             
               Eodem
               tempore
               fuit
            
             Iesus
             
               vir
               sapiens
               ,
               si
               tamen
               virum
               fas
               est
               dicere
               ,
               erat
               enim
               mirabilium
               operum
               patrator
               ,
               &
               Doctor
               eorum
               qui
               libenter
               vera
               suscipiunt
               ,
               plurimosque
               tum
               de
               Iudaeis
               tum
               de
               Gentilibus
               sectatores
               habuit
               .
            
             Christus
             
               hic
               erat
               ,
               quem
               accusatum
               a
               nostrae
               gentis
               principibns
            
             Pilatus
             
               quum
               addixisset
               Cruci
               ,
               nihilominus
               non
               destiterunt
               illū
               diligere
               ,
               qui
               ab
               initio
               caeperunt
               .
               Apparuit
               enim
               ijs
               tertio
               die
               viuus
               ,
               ita
               ,
               vt
               diuinitus
               de
               eo
               vates
               hoc
               &
               alia
               multa
               miranda
               praedixerunt
               .
            
             At
             that
             time
             was
             Iesus
             a
             wise
             man
             ,
             if
             it
             may
             be
             lawfull
             to
             call
             him
             a
             man
             ,
             for
             he
             was
             a
             worker
             of
             miracles
             ,
             and
             a
             teacher
             of
             such
             as
             were
             willing
             to
             imbrace
             the
             truth
             ,
             he
             had
             many
             Disciples
             both
             of
             Iewes
             and
             Gentiles
             .
             This
             was
             Christ
             ,
             whome
             when
             Pilat
             had
             Crucified
             vpon
             the
             accusation
             of
             our
             Princes
             ,
             notwithstanding
             ,
             they
             which
             loued
             him
             before
             ,
             did
             loue
             him
             still
             .
             But
             after
             the
             third
             day
             ,
             he
             appeared
             vnto
             them
             aliue
             ,
             according
             as
             the
             Prophets
             (
             being
             inspired
             from
             aboue
             )
             fore-tolde
             this
             &
             many
             other
             wonderfull
             thinges
             concerning
             him
             .
             That
             which
             the
             Apostle
             saith
             :
             that
             God
             made
             all
             thinges
             by
             his
             worde
             ,
             is
             also
             confirmed
             by
             
               Mercurius
               Trismegistus
            
             the
             wise
             man
             of
             Aegipt
             ,
             which
             saith
             
             of
             him
             :
             
               Sanctus
               es
               ,
               qui
               verbo
               constituisti
               entia
               omnia
               ,
            
             Thou
             art
             holy
             which
             hast
             made
             all
             thinges
             by
             thy
             worde
             .
             Likewise
             the
             incarnation
             of
             the
             worde
             .
             
               Exilijt
               statim
               ex
               deorsum
               latis
               elementis
            
             
             
               Dei
               verbum
               ,
               in
               purum
               naturae
               opificium
               ,
               et
               vnitum
               est
               opifici
               menti
               .
            
             The
             worde
             of
             God
             came
             out
             of
             the
             lowest
             element
             ,
             and
             became
             the
             workmanship
             of
             nature
             ,
             and
             is
             vnyted
             to
             the
             minde
             .
             What
             is
             the
             lowest
             element
             but
             the
             Virgins
             wombe
             which
             is
             earth
             as
             all
             other
             flesh
             ?
             he
             became
             the
             workmanship
             of
             nature
             ,
             that
             is
             ,
             he
             was
             made
             man
             ,
             he
             is
             vnited
             to
             the
             minde
             ,
             that
             is
             ,
             God
             the
             father
             ,
             which
             throughout
             his
             bookes
             is
             so
             called
             .
             Againe
             ,
             man
             made
             vnto
             Gods
             image
             .
             
               Omnium
               vero
               Pater
               ,
               Mens
               quum
               esset
               vita
               &
               lux
               ,
               parturijt
               hominem
               sibi
               similem
               ,
               quem
               adamauit
               vt
               proprium
               partum
               ,
               pulcher
               enim
               erat
               Patris
               imaginem
               habens
               ,
               reuera
               enim
               Deus
               dilexit
               propriam
               formam
               ,
               eique
               tradidit
               omnia
               sua
               ipificia
               .
            
             But
             the
             Minde
             which
             is
             the
             Father
             of
             all
             thinges
             ,
             when
             his
             selfe
             was
             life
             &
             light
             ,
             brought
             forth
             man
             like
             to
             him selfe
             ,
             loued
             him
             as
             his
             owne
             ofspring
             ,
             for
             he
             was
             faire
             and
             beautifull
             ,
             because
             he
             was
             after
             the
             Fathers
             image
             ,
             for
             God
             indeed
             loued
             his
             owne
             likenes
             ,
             &
             gaue
             vnto
             
             his
             vse
             and
             seruice
             all
             his
             creatures
             .
             What
             are
             the
             cheife
             points
             of
             religion
             contayned
             in
             the
             Bible
             ?
             but
             the
             creation
             of
             the
             worlde
             ,
             of
             Adam
             and
             Eue
             ,
             their
             placing
             in
             Paradice
             ,
             their
             seduction
             by
             the
             Serpent
             ,
             their
             expulsion
             ,
             Noah
             a
             Preacher
             of
             righteousnes
             before
             the
             Floud
             ,
             the
             Deluge
             ,
             the
             birth
             of
             Christ
             ,
             his
             miracles
             ,
             his
             death
             and
             resurrection
             ,
             the
             Virginitye
             of
             Mary
             ,
             the
             day
             of
             iudgement
             :
             but
             all
             these
             thinges
             are
             set
             downe
             in
             the
             first
             booke
             of
             Sybils
             
             Oracles
             .
             I
             conclude
             this
             poynt
             with
             S.
             
               Augustin
               :
               Sybilla
               porro
               vel
               Orpheus
               et
               nescio
               quis
               Homerus
               ,
               &
               si
               qui
               alij
               vates
               ,
               vel
               theologi
               vel
               sapiētes
               ,
               vel
               philosophi
               gentiliū
               de
               Filio
               Dei
               ,
               aut
               Patre
               Deo
               vera
               praedixisse
               ,
               seu
               dixisse
               perhibentur
               ,
               valet
               quidem
               aliquid
               ad
               Paganorum
               vanitatem
               reuincendam
               ,
               non
               tamē
               ad
               istorum
               authoritatem
               amplectendam
               ,
               quum
               illum
               Deum
               nos
               colere
               ostendimus
               ,
               de
               quo
               nec
               illi
               tacere
               potuerunt
               ,
               qui
               suos
               congentiles
               populos
               idola
               &
               demonia
               colentes
               partim
               docere
               ausi
               sunt
               ,
               &
               partim
               prohibere
               ausi
               non
               sunt
               .
            
             If
             Sybil
             ,
             or
             Orpheus
             ,
             or
             Homer
             ,
             or
             any
             other
             Prophets
             ,
             or
             Diuines
             ,
             or
             Wisards
             ,
             or
             Philosophers
             of
             the
             Gentiles
             ,
             are
             said
             to
             haue
             either
             tolde
             or
             fore-tolde
             true
             things
             concerning
             God
             ,
             or
             the
             Sonne
             of
             God
             ,
             that
             is
             auaylable
             to
             refute
             the
             vanitye
             of
             the
             Gentiles
             ,
             although
             not
             to
             get
             sufficient
             credite
             to
             their
             workes
             ,
             that
             therefore
             whatsoeuer
             they
             write
             should
             be
             imbraced
             ,
             when
             we
             can
             shewe
             that
             we
             worship
             the
             same
             God
             ,
             concerning
             whome
             they
             could
             not
             be
             silent
             their selues
             ,
             when
             they
             tooke
             vpon
             them
             to
             instructe
             their
             fellowe
             Pagans
             ,
             and
             idolators
             ,
             and
             worshippers
             of
             deuils
             in
             the
             true
             knowledge
             and
             worship
             so
             farre
             as
             they
             durst
             .
          
           
             You
             haue
             heard
             it
             (
             I
             hope
             )
             sufficiently
             prooued
             ,
             that
             the
             bookes
             of
             the
             Bible
             are
             the
             worde
             of
             God
             ,
             and
             I
             am
             sure
             we
             haue
             them
             among
             vs
             very
             true
             &
             vncorrupted
             .
             If
             any
             Iewe
             or
             Atheist
             shall
             dare
             to
             say
             that
             they
             are
             not
             now
             so
             pure
             and
             free
             from
             errours
             and
             corruptions
             as
             from
             the
             beginning
             they
             were
             :
             I
             argue
             against
             them
             in
             this
             manner
             :
             If
             they
             had
             been
             corrupted
             before
             the
             time
             of
             our
             Sauiour
             ,
             or
             in
             his
             time
             ,
             no
             dout
             but
             whē
             he
             commaunded
             
             vs
             to
             search
             the
             Scriptures
             ,
             he
             would
             haue
             giuen
             vs
             warning
             to
             take
             heed
             of
             such
             corruptions
             .
             And
             ,
             that
             since
             his
             time
             they
             haue
             not
             bene
             corrupted
             we
             may
             be
             secure
             ,
             because
             the
             testimonyes
             which
             haue
             beene
             alleaged
             in
             the
             newe
             Testament
             out
             of
             the
             olde
             ,
             doe
             all
             agree
             with
             the
             olde
             ,
             and
             the
             testimonyes
             which
             are
             cyted
             by
             the
             Fathers
             out
             of
             the
             newe
             Testament
             ,
             doe
             
             also
             agree
             with
             the
             originall
             out
             of
             which
             they
             are
             cyted
             .
             To
             say
             that
             the
             Iewes
             haue
             corrupted
             the
             olde
             Testamēt
             it
             were
             madnes
             ,
             without
             proofe
             or
             just
             cause
             of
             suspicion
             .
             I
             would
             that
             such
             men
             as
             suggest
             these
             thinges
             ,
             would
             either
             certisie
             vt
             
               eus
               bono
            
             ?
             vnto
             what
             end
             the
             Iewes
             should
             now
             in
             the
             latter
             end
             of
             the
             worlde
             corrupt
             the
             Hebrue
             ,
             or
             else
             how
             it
             should
             bee
             possible
             for
             them
             being
             so
             scattered
             ,
             and
             dispersed
             in
             places
             so
             farre
             distant
             and
             remote
             one
             from
             an
             other
             ,
             corrupt
             their
             owne
             bookes
             without
             notice
             of
             the
             whole
             worlde
             ?
             much
             lesse
             then
             were
             they
             able
             to
             corrupt
             the
             bookes
             which
             were
             in
             the
             handes
             of
             Christians
             .
             But
             ,
             for
             as
             much
             as
             our
             Hebrue
             Bibles
             and
             theirs
             doe
             agree
             ,
             and
             all
             newe
             Testaments
             doe
             likewise
             agree
             ,
             it
             is
             manifest
             that
             neither
             the
             olde
             nor
             the
             newe
             Testament
             are
             corrupted
             .
             Wherfore
             we
             may
             conclude
             ,
             that
             we
             haue
             (
             praysed
             be
             God
             )
             his
             worde
             pure
             and
             intyre
             without
             any
             corruption
             or
             diminution
             ,
             as
             it
             was
             left
             vs
             by
             the
             holy
             Ghost
             ,
             which
             (
             as
             the
             Apostle
             writeth
             )
             is
             able
             to
             make
             vs
             wise
             
             to
             saluation
             through
             the
             Fayth
             which
             is
             in
             Iesus
             Christ
             .
          
        
         
           
             Chapter
             ,
             8.
             
          
           
             
               Of
               the
               will
               and
               sufferance
               of
               God.
               
            
          
           
             THe
             Atheists
             doe
             obiecte
             as
             a
             reproach
             to
             Diuinitye
             ,
             that
             we
             knowe
             not
             the
             difference
             betweene
             the
             will
             of
             God
             and
             his
             sufferance
             ,
             And
             because
             (
             saye
             they
             )
             we
             cannot
             aptly
             distinguish
             these
             ,
             therfore
             we
             cannot
             define
             what
             God
             is
             ,
             &
             by
             a
             consequent
             ,
             we
             are
             not
             sure
             that
             there
             is
             a
             God.
             This
             is
             all
             one
             as
             if
             they
             shold
             say
             :
             because
             the
             professers
             of
             humane
             artes
             and
             liberall
             sciences
             cannot
             assigne
             to
             euery
             species
             their
             essentiall
             differences
             &
             proper
             passions
             ,
             therefore
             there
             are
             no
             such
             differences
             nor
             proper
             passions
             belonging
             vnto
             them
             ,
             and
             by
             a
             consequent
             there
             are
             no
             such
             thinges
             ,
             and
             by
             an
             other
             consequent
             no
             such
             species
             :
             and
             againe
             ,
             that
             these
             things
             be
             not
             knowne
             vnto
             nature
             ,
             because
             they
             are
             not
             knowne
             vnto
             vs.
             So
             mans
             ignorance
             shall
             ouerthrowe
             the
             certaintye
             and
             vndouted
             truth
             of
             liberall
             sciences
             ,
             &
             make
             the
             secrets
             of
             nature
             to
             be
             no
             secrets
             .
          
           
             But
             ,
             it
             is
             no
             meruayle
             if
             we
             cannot
             shewe
             the
             difference
             betweene
             
             the
             thinges
             which
             haue
             no
             difference
             .
             In
             man
             I
             confesse
             that
             will
             is
             one
             thing
             ,
             and
             sufferance
             is
             an
             other
             ,
             because
             man
             is
             not
             so
             powerfull
             ,
             but
             that
             his
             will
             is
             often
             with-stood
             ,
             and
             therefore
             he
             suffereth
             against
             his
             will.
             So
             Moses
             his
             will
             was
             ,
             the
             people
             
             should
             haue
             beene
             obedient
             ,
             but
             they
             were
             rebellious
             ,
             and
             he
             did
             suffer
             their
             rebellion
             which
             he
             could
             not
             hinder
             .
             As
             also
             men
             doe
             suffer
             oftentimes
             against
             their
             will
             ,
             that
             which
             is
             in
             their
             power
             to
             hinder
             ,
             but
             not
             without
             a
             greater
             mischeife
             ,
             and
             so
             Moses
             his
             will
             being
             they
             should
             keep
             their
             wiues
             ,
             yet
             did
             suffer
             them
             
             by
             a
             bil
             of
             diuorcement
             to
             put
             them
             away
             ,
             but
             he
             did
             suffer
             them
             for
             the
             hardnes
             of
             their
             hartes
             ,
             because
             ,
             had
             he
             not
             suffered
             them
             they
             would
             haue
             slayne
             their
             wiues
             .
             But
             ,
             God
             is
             omnipotent
             as
             the
             Apostle
             speaketh
             :
             why
             doth
             he
             yet
             complayne
             ?
             for
             who
             resisted
             his
             will
             ?
             he
             will
             haue
             mercye
             vpon
             whome
             he
             will
             haue
             
             mercye
             ,
             and
             whome
             he
             will
             he
             hardne●h
             .
             And
             ,
             as
             our
             Sauiour
             
             saith
             :
             Thou
             hast
             hidden
             these
             thinges
             from
             the
             wise
             men
             of
             the
             worlde
             ,
             because
             it
             was
             thy
             will
             and
             pleasure
             .
             So
             God
             suffereth
             so
             much
             as
             he
             is
             willing
             to
             haue
             effected
             ,
             and
             he
             willeth
             no
             more
             then
             he
             suffereth
             ,
             and
             ,
             if
             he
             had
             not
             this
             omnipotencye
             ,
             he
             were
             not
             God
             ,
             and
             therefore
             with
             God
             to
             will
             and
             to
             suffer
             ,
             are
             all
             one
             .
             But
             ,
             
               idem
               respectu
               eiusdem
               non
               potest
               differre
               a
               seipso
               ,
            
             the
             same
             thing
             in
             the
             same
             respect
             cannot
             differ
             from
             it selfe
             .
             These
             things
             be
             
               lippis
               &
               tonsoribus
               aeque
               nota
            
             ,
             so
             common
             and
             obuious
             to
             euerye
             simple
             mans
             vnderstanding
             ,
             that
             I
             meruayle
             how
             any
             man
             should
             be
             ignorant
             of
             them
             .
          
           
             But
             as
             for
             Gods
             reuealed
             will
             ,
             it
             is
             often
             contrarye
             to
             his
             sufferance
             ,
             in
             as
             much
             as
             it
             is
             contrarie
             to
             his
             secret
             will
             which
             is
             all
             one
             with
             his
             sufferance
             .
             For
             example
             ,
             in
             his
             reuealed
             will
             he
             saith
             :
             Thou
             shalt
             not
             steale
             ,
             thou
             shalt
             not
             commit
             adulterie
             ,
             murther
             ,
             
             Idolatrie
             ,
             and
             yet
             ,
             in
             his
             secret
             will
             hee
             suffered
             the
             Chaldeans
             to
             steale
             ,
             Aaron
             to
             commit
             idolatrie
             ,
             Dauid
             to
             commit
             murder
             and
             
             adultery
             ,
             for
             had
             it
             not
             stood
             w
             t
             his
             wil
             they
             could
             not
             haue
             done
             these
             thinges
             ,
             because
             he
             is
             omnipotent
             ,
             and
             nothing
             can
             be
             done
             against
             his
             will.
             Neither
             can
             the
             Atheists
             scoffe
             at
             this
             distinction
             of
             Gods
             secret
             will
             and
             his
             reuealed
             will
             ,
             because
             th●y
             see
             it
             so
             plainely
             proued
             .
             For
             they
             finde
             his
             reuealed
             will
             reuealed
             vnto
             them
             in
             his
             written
             worde
             ,
             where
             he
             saith
             :
             Thou
             shalt
             not
             commit
             
             adulterie
             ,
             and
             againe
             they
             finde
             his
             secret
             will
             to
             be
             centrarie
             
             to
             that
             which
             he
             published
             and
             reuealed
             in
             his
             worde
             ,
             because
             he
             suffered
             Daniel
             to
             commit
             adulterie
             ,
             vnlesse
             they
             will
             blasphemously
             ,
             and
             contrarie
             to
             sence
             and
             reason
             ,
             say
             that
             the
             power
             of
             God
             was
             so
             weake
             ,
             y
             t
             he
             was
             not
             able
             to
             hinder
             Dauids
             adultery
             ,
             so
             indeed
             it
             might
             follow
             that
             there
             were
             neuer
             a
             God
             ,
             for
             vnlesse
             he
             be
             omnipotent
             he
             is
             no
             God.
             Now
             his
             reuealed
             wil
             is
             many
             times
             contrarie
             to
             his
             sufferance
             ,
             because
             he
             suffereth
             that
             which
             he
             hath
             willed
             and
             commanded
             to
             the
             contrarie
             ,
             as
             I
             haue
             shewed
             you
             in
             Dauid
             and
             the
             reste
             .
             And
             this
             will
             and
             his
             sufferance
             do
             differ
             in
             these
             pointes
             ,
             first
             ,
             in
             respect
             of
             our
             knowledge
             ,
             secōdly
             in
             respect
             of
             the
             diuers
             ends
             wherunto
             lie
             willeth
             and
             suffereth
             .
             Concerning
             our
             knowledge
             ,
             wee
             know
             his
             reuealed
             wil
             ,
             euer
             since
             it
             was
             written
             and
             published
             in
             his
             worde
             ,
             but
             what
             he
             will
             suffer
             contrarie
             to
             that
             his
             commaundement
             ,
             is
             hidden
             from
             vs
             ,
             and
             vntil
             it
             come
             to
             passe
             ,
             and
             wee
             see
             that
             hee
             hath
             suffered
             it
             .
             As
             for
             diuersitie
             of
             endes
             which
             he
             purposeth
             in
             his
             will
             and
             his
             sufferance
             ,
             I
             will
             shew
             you
             by
             a
             familiar
             example
             .
             He
             willeth
             that
             no
             man
             shall
             steale
             ,
             that
             so
             no
             theife
             may
             excuse
             himselfe
             by
             pleading
             ignorance
             ,
             and
             yet
             hee
             suffered
             the
             Chaldaeans
             to
             steale
             Iobs
             Cattell
             ,
             that
             so
             hee
             might
             make
             open
             triall
             of
             Iobs
             patience
             .
             Hee
             willed
             that
             Iudas
             should
             not
             betray
             him
             ,
             that
             if
             hee
             did
             betray
             him
             hee
             should
             not
             bee
             excusable
             ,
             yet
             secretly
             hee
             willed
             
             the
             contrarie
             and
             suffered
             the
             contrarie
             ,
             that
             so
             might
             he
             wrought
             the
             worke
             of
             our
             redemption
             .
             And
             that
             this
             distinction
             of
             wills
             may
             not
             seeme
             impossible
             in
             God
             ,
             we
             finde
             it
             also
             in
             man
             ,
             when
             a
             earthly
             Prince
             many
             times
             maketh
             a
             publike
             Proclamation
             that
             this
             or
             that
             lawe
             shall
             bee
             executed
             ,
             and
             yet
             notwitstanding
             hath
             a
             secret
             meaning
             to
             hinder
             many
             particulars
             ,
             contrarie
             to
             that
             which
             he
             hath
             published
             and
             to
             dispense
             with
             his
             owne
             Proclamation
             although
             the
             people
             take
             no
             notice
             thereof
             .
          
           
             Againe
             these
             thinges
             are
             sayed
             to
             differ
             in
             this
             manner
             ,
             onelye
             in
             regarde
             of
             our
             vnderstāding
             ,
             as
             his
             will
             &
             his
             sufferāce
             are
             diuersly
             apprehended
             by
             vs
             ,
             but
             as
             they
             are
             in
             God
             himselfe
             ,
             they
             cannot
             differ
             ,
             because
             in
             him
             ,
             power
             ,
             wisdome
             ,
             will
             ,
             strength
             ,
             sufferance
             ,
             and
             all
             other
             thinges
             ,
             are
             all
             one
             with
             himselfe
             .
             In
             God
             ,
             and
             with
             God
             there
             are
             no
             accidents
             ,
             his
             will
             is
             his
             selfe
             ,
             his
             wisdome
             is
             his
             selfe
             ,
             and
             his
             sufferance
             is
             his
             selfe
             ,
             I
             proue
             there
             can
             be
             no
             accidents
             with
             God
             or
             in
             him
             ,
             because
             hee
             is
             not
             anie
             vniuersall
             
             or
             perticular
             thing
             comprehended
             in
             the
             praedicament
             of
             substance
             which
             is
             subiecte
             vnto
             accidents
             .
             And
             because
             he
             is
             a
             transcendent
             ,
             going
             aboue
             all
             the
             coordinations
             which
             are
             in
             the
             praedicamentall
             lyne
             ,
             &
             actually
             infinite
             so
             that
             he
             cannot
             be
             included
             within
             the
             compasse
             of
             any
             praedicament
             ,
             there
             can
             be
             no
             kinde
             of
             differences
             either
             accidentall
             or
             essentiall
             in
             him
             ,
             he
             cannot
             generically
             ,
             or
             numerically
             ,
             or
             specifically
             differ
             from
             himselfe
             ,
             or
             in
             him selfe
             .
             And
             so
             this
             question
             is
             easily
             answered
             ,
             and
             whatsoeuer
             the
             Atheist
             can
             alleage
             against
             vs.
             
          
        
         
           
             Chapeer
             ,
             9.
             
          
           
             
               That
               the
               Worlde
               had
               a
               beginning
               .
            
          
           
             MOses
             writeth
             ,
             that
             in
             the
             beginning
             God
             made
             heauen
             and
             
             earth
             .
             That
             is
             ,
             in
             the
             first
             moment
             of
             time
             ,
             or
             ,
             when
             time
             first
             began
             ,
             then
             God
             began
             his
             worke
             of
             the
             creation
             of
             the
             worlde
             .
             Which
             time
             ,
             forasmuch
             as
             it
             is
             defined
             to
             be
             Numerus
             or
             
               mensura
               motus
            
             ,
             the
             measure
             of
             the
             motion
             of
             all
             naturall
             bodyes
             ,
             and
             the
             subiect
             of
             time
             is
             the
             very
             body
             of
             heauen
             which
             is
             first
             moued
             ,
             and
             by
             which
             all
             other
             naturall
             bodyes
             are
             secondarily
             moued
             :
             time
             was
             not
             before
             nor
             after
             the
             heauens
             ,
             but
             they
             were
             created
             both
             together
             :
             and
             ,
             because
             after
             the
             end
             of
             the
             worlde
             motion
             shall
             cease
             :
             euen
             as
             before
             the
             beginning
             ,
             so
             after
             the
             ending
             there
             shall
             be
             no
             more
             time
             .
             So
             then
             ,
             whereas
             it
             is
             saide
             :
             in
             the
             beginning
             God
             made
             heauen
             and
             earth
             ,
             it
             is
             all
             one
             as
             if
             he
             had
             saide
             ,
             that
             once
             he
             made
             them
             .
          
           
             By
             this
             making
             is
             meant
             creation
             ,
             which
             is
             to
             make
             a
             thing
             of
             nothing
             ,
             hauing
             no
             matter
             praecedent
             out
             of
             which
             he
             should
             make
             it
             ,
             and
             this
             must
             necessarilye
             followe
             ,
             because
             if
             there
             had
             beene
             any
             matter
             before
             wherof
             he
             should
             haue
             made
             the
             world
             ,
             that
             matter
             had
             beene
             in
             some
             place
             ,
             so
             then
             ,
             if
             there
             were
             place
             and
             matter
             ,
             there
             was
             a
             worlde
             before
             the
             creation
             of
             the
             worlde
             ,
             and
             the
             worlde
             could
             not
             be
             the
             first
             thing
             that
             was
             made
             .
             Creation
             is
             an
             action
             of
             God
             ,
             not
             intentionall
             but
             reall
             ,
             not
             inward
             but
             outward
             ,
             not
             immanent
             but
             transient
             ,
             by
             the
             which
             he
             giueth
             to
             thinges
             their
             being
             .
             For
             ,
             although
             the
             will
             of
             God
             alone
             with
             reference
             to
             the
             thinges
             which
             are
             made
             ,
             were
             sufficient
             ,
             yet
             there
             
             is
             a
             kinde
             of
             influence
             of
             Gods
             power
             executing
             his
             will
             ,
             which
             doth
             afterward
             followe
             in
             his
             worke
             .
             It
             is
             an
             action
             both
             necessarye
             and
             voluntarye
             :
             necessarye
             because
             hee
             decreed
             ,
             and
             yet
             voluntarye
             because
             it
             was
             his
             will
             to
             create
             the
             worlde
             .
             And
             that
             it
             was
             no
             hard
             thing
             for
             him
             to
             create
             the
             world
             of
             nothing
             ,
             neither
             absurd
             to
             say
             that
             God
             did
             create
             any
             thing
             of
             nothing
             ,
             it
             is
             apparant
             ,
             forasmuch
             as
             we
             see
             creat
             on
             in
             the
             Angels
             ,
             which
             are
             immateriall
             ,
             and
             therefore
             cannot
             be
             of
             any
             praecedent
             matter
             ,
             as
             also
             the
             soules
             of
             men
             ,
             which
             he
             then
             did
             ,
             and
             now
             continually
             doth
             ,
             create
             ,
             which
             are
             a
             manifest
             argument
             to
             proue
             creation
             .
          
           
             Out
             of
             this
             doctrine
             also
             followeth
             an
             other
             conclusion
             ,
             that
             God
             onely
             is
             eternall
             and
             before
             time
             ,
             because
             he
             did
             once
             create
             the
             heauen
             and
             the
             earth
             ,
             and
             gaue
             them
             their
             beginning
             ,
             whereas
             before
             they
             were
             not
             ,
             neither
             was
             there
             anye
             thing
             besides
             him-selfe
             .
          
           
             God
             before
             the
             worlde
             was
             made
             ,
             was
             in
             him selfe
             ,
             and
             vnto
             him selfe
             insteed
             of
             the
             worlde
             ,
             and
             he
             was
             alone
             ,
             because
             there
             was
             nothing
             but
             him selfe
             ,
             and
             yet
             not
             so
             alone
             ,
             but
             that
             he
             had
             all
             power
             ,
             wisdome
             ,
             and
             happines
             in
             him selfe
             .
          
           
             He
             had
             no
             need
             of
             the
             worlde
             or
             any
             thing
             contayned
             in
             it
             ,
             for
             as
             much
             as
             he
             was
             eternally
             without
             it
             ,
             and
             therefore
             could
             stand
             without
             it
             ,
             and
             had
             not
             his
             dependance
             of
             it
             .
             He
             was
             infinitely
             happy
             in
             him selfe
             ,
             and
             therefore
             the
             creation
             of
             it
             could
             adde
             no
             happynes
             vnto
             him
             ,
             and
             if
             he
             had
             needed
             it
             ,
             he
             could
             haue
             made
             it
             before
             .
             Neither
             did
             he
             then
             make
             it
             because
             he
             was
             wearye
             of
             being
             without
             it
             ,
             or
             that
             it
             displeased
             him
             that
             he
             had
             not
             made
             it
             before
             ,
             because
             he
             did
             not
             make
             that
             which
             he
             would
             not
             ,
             but
             he
             would
             haue
             that
             which
             he
             made
             ,
             and
             that
             which
             he
             would
             he
             did
             make
             in
             order
             ,
             and
             therefore
             he
             made
             it
             not
             rashly
             but
             deliberatly
             ,
             not
             casually
             but
             wisely
             ,
             and
             in
             time
             he
             did
             all
             thinges
             ,
             and
             in
             time
             ,
             especially
             he
             made
             thee
             ô
             thou
             Atheist
             ,
             that
             whilst
             thou
             hast
             time
             to
             liue
             ,
             thou
             shouldst
             acknowledge
             and
             worship
             him
             .
          
           
             The
             manner
             how
             he
             made
             it
             ,
             euen
             as
             Kings
             doe
             ,
             by
             his
             commaundement
             onely
             .
             He
             said
             the
             worde
             ,
             and
             it
             was
             done
             .
             If
             you
             aske
             how
             God
             should
             speake
             ?
             or
             who
             should
             heare
             his
             voyce
             when
             there
             was
             nothing
             besides
             him selfe
             ?
             he
             spake
             ,
             that
             is
             ,
             he
             decreed
             with
             him selfe
             that
             it
             should
             be
             so
             .
             If
             you
             aske
             what
             moued
             him
             to
             create
             it
             ,
             when
             he
             could
             be
             aswell
             without
             it
             ?
             being
             delighted
             
             with
             the
             reflection
             of
             his
             owne
             glorye
             which
             he
             sawe
             in
             him selfe
             ,
             made
             creatures
             ,
             because
             he
             would
             haue
             some
             to
             be
             partakers
             also
             of
             that
             his
             happines
             ,
             as
             men
             and
             Angels
             ,
             and
             for
             their
             sakes
             he
             made
             the
             worlde
             ,
             that
             they
             might
             be
             contayned
             in
             it
             ,
             Angels
             in
             heauen
             ,
             men
             vpon
             the
             superficies
             of
             the
             earth
             ,
             and
             all
             other
             creatures
             for
             the
             vse
             of
             man
             ,
             that
             so
             Angels
             and
             men
             seeing
             his
             goodnes
             ,
             whereof
             they
             were
             made
             partakers
             ,
             should
             prayse
             him
             .
          
           
             As
             for
             the
             Philosophers
             ,
             and
             Poets
             ,
             and
             great
             wise
             men
             of
             the
             worlde
             ,
             although
             they
             enioyed
             not
             the
             Bible
             ,
             as
             were
             
               Mercurius
               Trismegistus
               ,
               Homer
               ,
               Hesiodus
               ,
               Aristotle
               ,
               Tully
               ,
               Ouid
               ,
            
             they
             all
             held
             that
             the
             world
             had
             a
             beginning
             ,
             and
             that
             God
             was
             the
             maker
             of
             it
             .
             How
             then
             is
             it
             that
             now
             our
             Atheists
             denie
             the
             same
             ?
             Surely
             they
             thinke
             themselues
             wise
             ,
             and
             are
             become
             foolish
             ,
             as
             the
             Apostle
             speaketh
             .
             For
             they
             thinke
             there
             may
             bee
             an
             effect
             
             without
             a
             cause
             ,
             a
             motion
             without
             a
             moouer
             ,
             a
             worke
             without
             a
             workeman
             .
             But
             because
             disputation
             is
             not
             to
             be
             held
             with
             them
             which
             are
             ignorant
             ,
             but
             with
             the
             learned
             ,
             and
             the
             learned
             will
             not
             preiudice
             their
             knowledge
             so
             much
             ,
             as
             to
             be
             thought
             not
             able
             to
             yeild
             a
             reason
             of
             their
             assertions
             :
             let
             vs
             examin
             the
             reasons
             which
             they
             alleadge
             ,
             why
             they
             should
             holde
             that
             the
             world
             w●●…
             〈◊〉
             〈◊〉
             out
             beginning
             ?
          
           
             Aristotle
             (
             say
             they
             )
             affirmeth
             ,
             that
             there
             can
             be
             no
             motion
             without
             a
             mouer
             ,
             and
             there
             must
             be
             a
             due
             proportion
             
               inter
               motorem
               &
               id
               quod
               mouetur
               ,
            
             betweene
             that
             which
             is
             moued
             and
             that
             by
             whome
             it
             is
             moued
             :
             there
             is
             one
             Sphere
             which
             is
             called
             
               primum
               mobile
            
             ,
             the
             first
             bodye
             which
             is
             moued
             ,
             so
             there
             must
             be
             one
             first
             agent
             to
             moue
             the
             same
             ,
             but
             he
             did
             moue
             from
             eternitie
             ,
             there
             was
             therefore
             some
             thing
             which
             from
             eternitye
             was
             to
             be
             moued
             by
             him
             ,
             and
             that
             is
             the
             highest
             Sphere
             .
             For
             (
             say
             they
             )
             if
             he
             did
             not
             from
             all
             eternitye
             moue
             this
             Sphere
             ,
             but
             began
             the
             worlde
             ,
             then
             
               non
               agens
               factum
               est
               agens
            
             ,
             of
             no
             agent
             he
             was
             made
             an
             agent
             ,
             which
             could
             not
             be
             without
             alteration
             ,
             but
             that
             could
             not
             be
             because
             God
             is
             not
             subiect
             to
             alteration
             ,
             for
             then
             should
             he
             also
             be
             subiect
             to
             corruption
             ,
             and
             so
             should
             be
             no
             God.
             The
             argument
             I
             say
             ,
             doth
             not
             followe
             ,
             for
             ,
             although
             that
             God
             is
             said
             to
             be
             
               primus
               motor
               ab
               aeterno
            
             ,
             the
             first
             mouer
             from
             eternitye
             ,
             yet
             he
             did
             not
             
               actu
               mouere
               ab
               aterno
            
             ,
             this
             motion
             of
             his
             was
             not
             in
             action
             eternallye
             ,
             
             and
             therefore
             it
             is
             not
             rightly
             inferred
             that
             there
             should
             befor
             that
             cause
             anye
             change
             in
             God.
             For
             God
             what-soeuer
             in
             his
             eternall
             fore-knowledge
             he
             intended
             to
             doe
             ,
             is
             said
             to
             doe
             it
             in
             the
             same
             maner
             as
             he
             intended
             it
             ,
             and
             that
             motion
             which
             was
             not
             
               in
               rerum
               natura
               subsistens
            
             ,
             subsisting
             in
             the
             nature
             of
             things
             as
             they
             terme
             it
             ,
             yet
             in
             God
             was
             alwayes
             subsisting
             ,
             with
             whome
             all
             future
             thinges
             are
             present
             ,
             which
             called
             the
             things
             that
             were
             not
             ,
             by
             their
             names
             ,
             as
             if
             they
             were
             .
             He
             ordayned
             euery
             thing
             that
             it
             should
             be
             ,
             euen
             before
             the
             foundation
             of
             the
             worlde
             was
             layed
             ,
             the
             reason
             is
             ,
             because
             that
             eternall
             and
             diuine
             essence
             doth
             not
             acknowledge
             time
             ,
             he
             seeth
             thinges
             past
             ,
             present
             ,
             and
             future
             ,
             not
             successiuelye
             ,
             but
             all
             at
             once
             .
             Therefore
             they
             haue
             not
             yet
             attayned
             to
             the
             true
             vnderstanding
             of
             Aristotles
             meaning
             ,
             which
             argue
             in
             this
             maner
             .
          
           
             Naturally
             I
             confesse
             ,
             motion
             is
             without
             beginning
             ,
             because
             one
             motion
             cannot
             begin
             without
             an
             other
             precaedent
             motion
             ,
             so
             likewise
             it
             cannot
             end
             without
             alteration
             ,
             because
             
               in
               omni
               vere
               continuo
               physico
            
             ,
             in
             euerye
             true
             naturall
             thing
             whose
             partes
             haue
             their
             coherence
             together
             ,
             as
             this
             hath
             ,
             there
             is
             a
             perpetuall
             succession
             which
             may
             be
             diuided
             into
             infinite
             partes
             of
             the
             same
             proportion
             .
             For
             euen
             as
             in
             time
             ,
             and
             euery
             part
             thereof
             ,
             there
             is
             one
             present
             moment
             or
             instant
             ,
             which
             argueth
             that
             there
             is
             an
             other
             past
             ,
             and
             an
             other
             future
             :
             so
             in
             euerye
             motion
             which
             is
             measured
             by
             time
             ,
             there
             is
             one
             present
             mutation
             ,
             which
             argueth
             one
             motion
             precedent
             ,
             and
             an
             other
             subsequent
             ,
             because
             euery
             motion
             is
             a
             change
             ,
             either
             of
             substance
             ,
             or
             of
             quantitye
             ,
             or
             of
             qualitye
             ,
             or
             ofplace
             .
             And
             therfore
             the
             first
             moment
             of
             time
             cannot
             be
             assigned
             ,
             nor
             the
             first
             mutation
             which
             is
             in
             motion
             .
             The
             naturall
             Philosophers
             could
             not
             discerne
             by
             nature
             ,
             whether
             was
             first
             the
             Hen
             or
             the
             egge
             ,
             because
             one
             cannot
             be
             without
             the
             other
             ,
             &
             therfore
             they
             supposed
             that
             eternallye
             the
             generation
             of
             one
             was
             the
             corruption
             of
             an
             other
             ,
             and
             so
             there
             should
             be
             an
             eternall
             reuolution
             of
             thinges
             ,
             which
             indeed
             naturally
             must
             be
             so
             ,
             but
             metaphisically
             it
             is
             not
             so
             ,
             because
             there
             is
             a
             God
             aboue
             nature
             by
             whome
             nature
             is
             ouer-ruled
             .
             Neither
             is
             it
             meruayle
             though
             Philosophye
             and
             Fayth
             doe
             not
             speake
             alike
             concerning
             the
             beginning
             of
             the
             worlde
             ,
             whē
             the
             Metaphysics
             and
             their
             principles
             differ
             so
             much
             from
             the
             Physics
             &
             their
             principles
             ,
             and
             Aristotle
             dissenteth
             so
             much
             from
             Aristotle
             ,
             one
             and
             the
             selfe
             same
             man
             from
             himselfe
             .
          
           
           
             It
             is
             one
             thing
             to
             affirme
             that
             the
             worlde
             simply
             had
             no
             beginning
             ,
             and
             an
             other
             thing
             to
             saye
             that
             nature
             did
             not
             make
             the
             worlde
             ,
             and
             that
             by
             the
             power
             of
             nature
             it
             shall
             haue
             no
             end
             ,
             for
             ,
             God
             and
             Nature
             are
             diuers
             thinges
             .
             Aristotle
             confessed
             that
             the
             worlde
             began
             ,
             and
             shall
             haue
             an
             end
             ,
             in
             respect
             of
             the
             diuine
             and
             supernaturall
             power
             ,
             because
             he
             said
             that
             God
             as
             he
             is
             the
             first
             mouer
             ,
             so
             he
             is
             the
             first
             cause
             of
             motion
             ,
             and
             actuallye
             infinite
             ,
             a
             most
             free
             agent
             ,
             not
             tyed
             to
             any
             secondary
             causes
             ,
             instruments
             ,
             &
             meanes
             whereby
             he
             worketh
             .
             He
             which
             is
             eternall
             was
             before
             all
             motion
             ,
             &
             can
             be
             without
             motion
             or
             time
             ,
             because
             he
             made
             both
             motion
             and
             time
             .
             Aristotle
             denyeth
             that
             any
             thing
             which
             is
             eternall
             can
             be
             measured
             by
             time
             ,
             he
             denyeth
             God
             to
             be
             in
             time
             ,
             and
             by
             a
             consequent
             he
             denyeth
             him
             to
             be
             tyed
             vnto
             motion
             which
             is
             measured
             by
             time
             .
          
           
             God
             moued
             eternallye
             ,
             but
             his
             motion
             was
             metaphysicall
             ,
             which
             was
             nothing
             else
             ,
             but
             to
             will
             ,
             to
             nill
             ,
             and
             to
             vnderstand
             .
             The
             worlde
             therfore
             is
             not
             without
             beginning
             in
             respect
             of
             the
             first
             cause
             which
             is
             God
             ,
             but
             of
             the
             second
             cause
             which
             is
             nature
             ,
             for
             then
             nature
             should
             be
             iniurious
             vnto
             her selfe
             ,
             if
             she
             should
             doe
             vyolence
             vnto
             her selfe
             ,
             and
             be
             a
             cause
             of
             her
             owne
             destruction
             .
             And
             therefore
             ,
             according
             to
             nature
             there
             is
             a
             reference
             and
             due
             proportion
             betweene
             him
             which
             mooueth
             and
             that
             which
             is
             mooued
             ,
             and
             the
             motion
             it selfe
             ,
             and
             so
             the
             eternitie
             of
             the
             mouer
             must
             argue
             the
             eternitie
             of
             the
             thing
             which
             by
             him
             is
             mooued
             ,
             &
             of
             the
             motion
             ,
             but
             God
             hath
             ,
             &
             exerciseth
             his
             metaphysical
             power
             and
             authoritie
             ouer
             all
             thinges
             ,
             whereby
             he
             counterchecketh
             ,
             and
             ouer
             ruleth
             these
             thinges
             .
          
           
             The
             arguments
             therefore
             which
             the
             Philosophers
             produce
             to
             proue
             the
             eternitie
             of
             the
             worlde
             ,
             are
             reduced
             vnto
             these
             .
             First
             ,
             if
             there
             were
             any
             first
             motion
             ,
             the
             mouer
             and
             the
             mo●ued
             body
             from
             whence
             this
             motion
             proceeded
             had
             their
             beginning
             ,
             or
             they
             were
             without
             beginning
             ,
             if
             they
             had
             a
             beginning
             they
             began
             by
             a
             precedent
             motion
             ,
             because
             nothing
             can
             begin
             but
             by
             motion
             ,
             and
             so
             that
             which
             is
             called
             the
             first
             motion
             could
             not
             be
             the
             first
             because
             another
             went
             before
             it
             .
             But
             if
             they
             were
             without
             beginning
             ,
             it
             is
             a
             great
             absurditie
             to
             say
             that
             hee
             which
             was
             an
             eternall
             mouer
             ,
             yet
             did
             not
             mooue
             ,
             and
             that
             which
             was
             alwayes
             mooued
             ,
             notwithstanding
             was
             without
             motion
             .
             Secondly
             ,
             time
             is
             eternall
             ,
             
             for
             it
             is
             in
             the
             definition
             of
             time
             ,
             that
             there
             is
             alwaies
             in
             it
             a
             present
             instant
             or
             moment
             ,
             which
             ioyneth
             together
             that
             which
             is
             past
             and
             that
             which
             is
             future
             ,
             and
             therefore
             the
             first
             instant
             of
             time
             cannot
             be
             assigned
             ,
             and
             therefore
             motion
             is
             also
             eternall
             because
             there
             is
             a
             iust
             proportion
             betweene
             the
             measure
             which
             is
             time
             ,
             and
             the
             thing
             measured
             ,
             w
             t
             is
             motion
             .
             Thirdly
             ,
             there
             must
             be
             a
             proportion
             between
             the
             cause
             and
             the
             effect
             ,
             the
             mouer
             and
             that
             which
             is
             mooued
             ,
             because
             there
             can
             bee
             no
             comparison
             betweene
             that
             which
             is
             infinite
             and
             that
             which
             is
             finit
             ,
             that
             which
             is
             eternall
             and
             that
             which
             is
             temporall
             .
             But
             this
             one
             answer
             is
             instead
             of
             Dauid
             his
             sling
             to
             kill
             Golias
             ,
             of
             Iudeth
             hir
             sworde
             to
             cut
             of
             the
             
             head
             of
             Holophernes
             ,
             of
             Sampsons
             Iawe
             bone
             to
             slay
             all
             the
             Phillistins
             ,
             and
             of
             Moses
             his
             rod
             to
             deuoure
             the
             Serpents
             of
             the
             Sorcerers
             of
             Aegipt
             ,
             to
             wit
             that
             these
             thinges
             holde
             onely
             in
             naturall
             mouers
             which
             are
             tyed
             vnto
             instrumēts
             &
             meanes
             ,
             but
             not
             in
             God
             which
             is
             a
             supernaturall
             and
             free
             agent
             ,
             these
             arguments
             holde
             in
             thinges
             that
             be
             finit
             not
             infinit
             ,
             physical
             not
             metaphisicall
             ,
             which
             worke
             of
             necessitie
             and
             not
             of
             wil
             ,
             but
             otherwise
             they
             be
             no
             good
             consequence
             ,
             they
             doe
             not
             holde
             .
          
           
             Let
             this
             therefore
             be
             the
             state
             of
             the
             question
             .
             God
             had
             eternally
             the
             verie
             shape
             and
             Idea
             of
             the
             worlde
             which
             he
             conceaued
             in
             his
             minde
             ,
             and
             he
             eternally
             decreed
             when
             and
             how
             it
             should
             bee
             ,
             euen
             as
             when
             a
             workeman
             determineth
             to
             frame
             a
             peece
             of
             worke
             ,
             he
             first
             frameth
             it
             in
             his
             minde
             ,
             but
             doth
             not
             presently
             begin
             the
             same
             :
             so
             hee
             decreed
             eternally
             ,
             and
             before
             all
             time
             ,
             when
             ,
             and
             how
             the
             worlde
             should
             bee
             in
             time
             .
             Hee
             which
             is
             the
             eternall
             fountaine
             of
             goodnesse
             ,
             which
             fountaine
             notwithstanding
             did
             not
             eternally
             issue
             foorth
             into
             streames
             ,
             but
             in
             time
             ,
             did
             not
             eternally
             communicate
             vnto
             others
             ,
             this
             his
             goodnesse
             ,
             but
             was
             a
             Fountaine
             of
             water
             ,
             which
             for
             a
             long
             season
             lyeth
             hidden
             in
             the
             earth
             before
             it
             doth
             gush
             out
             .
             But
             hee
             was
             not
             as
             a
             Carpenter
             which
             maketh
             an
             house
             because
             he
             hath
             neede
             of
             an
             house
             .
             Therfore
             he
             did
             not
             eternally
             create
             ,
             not
             because
             he
             could
             not
             but
             because
             he
             would
             not
             ,
             and
             he
             would
             not
             because
             hee
             had
             eternally
             decreed
             that
             the
             world
             shold
             be
             in
             time
             ,
             and
             he
             so
             decreed
             ,
             that
             so
             hee
             might
             bring
             vs
             to
             the
             knowledge
             of
             himselfe
             ,
             for
             as
             much
             as
             when
             wee
             knowe
             that
             the
             worlde
             was
             not
             alwaies
             ,
             wee
             are
             forced
             to
             confesse
             that
             there
             is
             a
             superiour
             cause
             from
             whence
             it
             had
             his
             
             beginning
             ,
             whereas
             if
             it
             had
             bin
             created
             from
             eternitie
             ,
             and
             had
             had
             no
             beginning
             ,
             wee
             could
             not
             so
             easily
             haue
             discerned
             how
             God
             should
             haue
             bin
             the
             creator
             of
             it
             .
             And
             therefore
             it
             cannot
             followe
             in
             this
             place
             ,
             that
             there
             was
             in
             God
             any
             mutation
             or
             mutabilitie
             ,
             because
             before
             the
             worlde
             was
             made
             he
             was
             not
             willing
             that
             it
             should
             bee
             made
             ,
             and
             afterward
             when
             it
             was
             made
             hee
             was
             willing
             .
             S.
             Augustine
             sayeth
             :
             
               Nouit
               Deus
               agens
               quiescore
               ,
               &
            
             
             
               quiescens
               agere
               ,
               potest
               ad
               actionem
               nouam
               sempiternum
               adhibere
               consilium
               ,
               idque
               sine
               mutatione
               sui
               ,
               quoniam
               in
               infinitum
               non
               cadit
               mutatio
               .
            
             God
             knoweth
             how
             to
             be
             an
             agent
             doing
             nothing
             ,
             and
             to
             doe
             nothing
             being
             an
             agent
             ,
             to
             bring
             his
             eternall
             decree
             to
             a
             newe
             action
             without
             any
             alteration
             of
             himselfe
             ,
             because
             that
             which
             is
             infinite
             is
             not
             subiect
             to
             alteration
             .
             You
             cannot
             say
             properlie
             that
             God
             made
             not
             the
             worlde
             sooner
             because
             he
             wold
             not
             ,
             because
             with
             God
             there
             is
             nothing
             sooner
             or
             later
             ,
             for
             although
             God
             doth
             worke
             in
             time
             ,
             yet
             he
             cannot
             be
             apprehended
             by
             time
             ,
             his
             actions
             are
             measured
             by
             time
             ,
             not
             in
             respect
             of
             himselfe
             ,
             but
             onely
             in
             respect
             of
             vs
             ,
             that
             so
             his
             actions
             may
             be
             demonstrated
             ,
             &
             made
             manifest
             vnto
             vs.
             Neither
             ought
             these
             things
             to
             seeme
             strāge
             vnto
             vs
             ,
             because
             the
             verie
             light
             of
             naturall
             reason
             giueth
             vs
             thus
             much
             to
             vnderstand
             ,
             y
             t
             there
             is
             an
             order
             of
             causes
             ,
             and
             that
             one
             being
             subordinate
             vnto
             an
             other
             ,
             we
             must
             still
             ascend
             vp
             vntill
             we
             come
             to
             one
             which
             is
             aboue
             all
             the
             rest
             ,
             which
             is
             of
             it selfe
             actually
             infinit
             ,
             and
             that
             is
             God.
             And
             againe
             ,
             reason
             doth
             tell
             vs
             that
             because
             God
             is
             of
             an
             infinit
             nature
             ,
             his
             essence
             is
             simple
             ,
             not
             tyed
             to
             meanes
             by
             which
             hee
             worketh
             (
             for
             according
             to
             the
             rules
             of
             Philosophie
             ,
             that
             agent
             is
             moste
             noble
             which
             needeth
             the
             fewest
             meanes
             )
             ,
             and
             being
             not
             tyed
             to
             meanes
             he
             needeth
             no
             matter
             to
             worke
             by
             .
             Also
             reason
             doth
             tell
             vs
             that
             as
             euerie
             thing
             is
             ,
             so
             it
             worketh
             ,
             but
             God
             is
             of
             himselfe
             absolute
             and
             not
             depending
             of
             anye
             ,
             and
             therefore
             worketh
             in
             the
             same
             manner
             ,
             that
             he
             is
             a
             free
             agent
             and
             therfore
             cannot
             be
             compelled
             ,
             that
             he
             is
             omnipotēt
             &
             therefore
             nothing
             can
             be
             held
             or
             difficulte
             vnto
             him
             ,
             &
             because
             he
             is
             infinite
             ,
             hee
             is
             transcendent
             aboue
             all
             the
             boundes
             of
             nature
             .
             Out
             of
             all
             these
             principles
             I
             conclude
             .
             The
             world
             had
             a
             beginning
             ,
             God
             which
             is
             euerlasting
             made
             it
             in
             time
             ,
             and
             hee
             made
             it
             of
             nothing
             ,
             that
             is
             ,
             without
             anie
             matter
             precedent
             or
             going
             before
             the
             creation
             of
             it
             .
          
        
         
           
           
             Chapter
             .
             10.
             
          
           
             
               Of
               the
               Soule
               of
               man
               ,
               what
               it
               is
               ?
               whence
               it
               commeth
               ?
               and
               the
               immortallitie
               of
               it
               .
            
          
           
             AN
             Atheist
             hauing
             heard
             a
             Preacher
             in
             his
             Sermon
             make
             mention
             of
             the
             soule
             :
             the
             Sermon
             being
             ended
             ,
             asked
             him
             what
             the
             Soule
             was
             ?
             and
             whether
             it
             were
             any
             thing
             or
             nothing
             ?
             After
             disputation
             betweene
             them
             both
             ,
             the
             Atheist
             saide
             :
             I
             will
             shewe
             you
             what
             it
             is
             .
             So
             hee
             caused
             a
             candle
             to
             bee
             lighted
             and
             brought
             to
             the
             Table
             ,
             hee
             blew
             it
             out
             ,
             and
             sayd
             :
             your
             soule
             is
             no
             more
             then
             the
             flame
             of
             that
             candle
             ,
             you
             see
             an
             ende
             of
             that
             ,
             it
             is
             blowen
             out
             ,
             and
             so
             shall
             it
             be
             with
             your
             soule
             when
             you
             die
             .
             Paraduenture
             ,
             some
             cause
             of
             this
             vngodly
             assertion
             might
             bee
             the
             ambiguitie
             of
             the
             worde
             .
             For
             S.
             Augustine
             in
             diuers
             places
             calleth
             the
             Soule
             by
             no
             better
             name
             then
             Flatus
             which
             properly
             signifieth
             no
             more
             then
             a
             breath
             ,
             or
             a
             blast
             ,
             
               Deus
               fecit
               omnem
               flatum
            
             saith
             hee
             ,
             God
             made
             euerie
             blast
             ,
             meaning
             euerie
             soule
             ,
             and
             it
             is
             
             written
             that
             God
             breathed
             into
             Adam
             the
             breath
             of
             life
             .
             And
             in
             the
             Scriptures
             it
             is
             sometimes
             confounded
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             is
             a
             breath
             ,
             and
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             anima
             and
             spiritus
             ,
             a
             Soule
             &
             a
             breath
             or
             a
             blast
             ,
             in
             signification
             are
             all
             one
             .
             Therefore
             that
             I
             may
             distinguish
             the
             aequiuocation
             or
             ambiguitie
             of
             the
             word
             ,
             that
             nothing
             may
             be
             mistaken
             ,
             it
             signifieth
             these
             thinges
             ,
             1.
             the
             life
             of
             any
             thing
             ,
             
               anima
               mea
               est
               in
               manibus
               meis
            
             saith
             Dauid
             ,
             my
             soule
             is
             in
             mine
             handes
             ,
             meaning
             his
             life
             .
             2
             a
             desire
             ,
             so
             the
             soule
             of
             
             Dauid
             was
             ioyned
             to
             the
             soule
             of
             Ionathan
             .
             3.
             the
             whole
             man
             
             consisting
             of
             bodie
             and
             soule
             ,
             so
             76.
             soules
             descended
             with
             Jacob
             into
             Aegipt
             .
             4.
             a
             blast
             ,
             or
             breath
             ,
             Saule
             said
             to
             the
             Amelakite
             ,
             I
             pray
             thee
             come
             vpon
             me
             and
             slay
             me
             ,
             for
             anguish
             is
             come
             vpon
             me
             ,
             
               anxietas
               apprehendit
               me
               ,
               etiamsi
               anima
               mea
               adhuc
               in
               me
               est
               ,
            
             because
             my
             Soule
             is
             yet
             within
             me
             .
             And
             it
             was
             said
             of
             Eutychus
             which
             fell
             downe
             dead
             for
             sleeping
             at
             S.
             Paules
             Sermon
             ,
             
               anima
               eius
               est
               in
               ipso
            
             ,
             his
             soule
             is
             yet
             in
             him
             ,
             that
             is
             ,
             there
             is
             yet
             breath
             in
             his
             bodie
             that
             he
             may
             bee
             reuiued
             againe
             .
             5.
             
             It
             is
             also
             taken
             for
             nothing
             ,
             so
             said
             the
             Prophet
             :
             we
             haue
             conceaued
             ,
             and
             
             bin
             in
             Trauell
             ,
             and
             wee
             haue
             brought
             foorth
             a
             soule
             ,
             poperimus
             
             
             spiritum
             ,
             that
             is
             nothing
             ,
             because
             the
             soule
             or
             spirit
             although
             it
             bee
             some
             thing
             ,
             &
             a
             most
             excellent
             thing
             ,
             yet
             because
             it
             is
             not
             visible
             ,
             nor
             any
             sensible
             thing
             ,
             he
             calleth
             it
             nothing
             .
             6.
             
             It
             is
             taken
             for
             that
             which
             is
             regenerate
             by
             the
             spirit
             of
             God
             ,
             so
             sayth
             the
             Apostle
             :
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             the
             spirit
             lusteth
             against
             the
             flesh
             ,
             that
             is
             ,
             the
             spirit
             as
             it
             is
             guided
             by
             God
             ,
             doth
             striue
             and
             wrastle
             with
             it selfe
             .
             7.
             when
             the
             soule
             and
             the
             spirit
             doe
             concur
             together
             in
             the
             same
             sentence
             ,
             the
             soule
             signifieth
             mans
             will
             ,
             and
             the
             spirit
             his
             vnderstanding
             ,
             so
             the
             Apostle
             saith
             :
             I
             pray
             God
             that
             your
             whole
             spirit
             and
             soule
             and
             
             body
             may
             be
             kept
             blameles
             ,
             &c.
             
             But
             last
             of
             all
             ,
             and
             in
             this
             place
             it
             is
             that
             which
             is
             defined
             by
             
               Aristotle
               :
               Actus
               corporis
               organici
               in
               potentia
               vitam
               habentis
               ,
            
             an
             acte
             or
             perfection
             of
             the
             body
             which
             giueth
             vnto
             the
             bodie
             life
             ,
             sense
             ,
             motion
             ,
             vegetation
             ,
             &c.
             
             And
             of
             this
             signification
             of
             the
             soule
             we
             are
             to
             dispute
             in
             this
             place
             .
          
           
             Concerning
             the
             originall
             of
             the
             soule
             ,
             which
             I
             proposed
             in
             the
             second
             place
             ,
             it
             is
             agreed
             vpon
             by
             the
             best
             Diuines
             and
             Philosophers
             ,
             that
             since
             the
             first
             Sabaoth
             ,
             God
             ceased
             from
             creating
             any
             more
             visible
             things
             ,
             but
             y
             t
             he
             doth
             
               Quotidie
               noues
               animas
               creare
            
             ,
             create
             new
             soules
             querie
             day
             &
             houre
             ,
             &
             momēt
             ,
             for
             asmuch
             as
             euerie
             moment
             young
             Children
             are
             quickned
             in
             their
             mothers
             wombes
             ,
             and
             that
             
               Anima
               hominis
               creando
               infunditur
               et
               infundendo
               creatur
               ,
            
             mans
             soule
             is
             in
             one
             moment
             infused
             by
             creation
             ,
             and
             created
             by
             infusion
             of
             it
             into
             the
             bodie
             .
             But
             Optatur
             desireth
             to
             bee
             resolued
             by
             S.
             Augustin
             concerning
             this
             doubt
             of
             the
             originall
             
             of
             the
             soule
             :
             
               vtrum
               animae
               vt
               corpora
               ,
               propagàtione
               nascantur
               ,
               sintque
               ex
               illa
               vna
               anima
               quae
               primo
               homini
               creata
               est
               ,
               vel
               Deus
               sine
               vlla
               propagatione
               animas
               nouas
               faciat
               singulis
               proprias
               ?
            
             Whether
             euerie
             mans
             soule
             is
             made
             out
             of
             Adams
             souie
             ,
             as
             euery
             mans
             bodie
             is
             made
             out
             of
             Adams
             bodie
             ,
             that
             so
             ,
             by
             propagation
             a
             soule
             should
             come
             out
             of
             a
             soule
             ,
             as
             a
             bodie
             commeth
             out
             of
             a
             bodie
             ?
             or
             whether
             God
             doth
             especially
             create
             to
             euery
             mans
             body
             a
             newe
             soule
             proper
             onely
             to
             that
             bodie
             ?
             He
             answereth
             :
             that
             in
             the
             same
             manner
             as
             God
             made
             Adams
             soule
             of
             nothing
             ,
             so
             hee
             made
             all
             mens
             soules
             of
             nothing
             ,
             and
             he
             proueth
             it
             thus
             .
             1.
             
             When
             Adam
             
             saith
             of
             Eue
             :
             flesh
             of
             my
             flesh
             and
             bone
             of
             my
             bone
             ,
             hee
             dooth
             not
             say
             ,
             soule
             of
             my
             soule
             .
             2.
             
             If
             any
             man
             holde
             that
             the
             soule
             of
             man
             commeth
             of
             man
             ,
             hee
             must
             shewe
             that
             as
             one
             light
             is
             kindled
             of
             an
             other
             ,
             and
             one
             fier
             lighted
             of
             an
             other
             without
             diminishing
             
             of
             their
             former
             light
             and
             heate
             :
             so
             the
             soule
             must
             proceede
             out
             of
             an
             other
             soule
             ,
             the
             same
             soule
             out
             of
             which
             it
             proceedeth
             being
             not
             diminished
             ,
             which
             cannot
             bee
             expressed
             how
             it
             might
             be
             by
             the
             wit
             of
             man.
             And
             besides
             ,
             saith
             hee
             ,
             it
             is
             dangerous
             to
             holde
             so
             ,
             least
             ye
             fal
             into
             the
             error
             of
             Tertullian
             which
             deemed
             the
             soule
             to
             be
             a
             bodie
             and
             not
             a
             spirit
             ,
             for
             so
             it
             must
             be
             borne
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             seede
             ,
             as
             the
             bodie
             is
             .
             If
             they
             speake
             of
             
               semen
               incorporeum
            
             a
             spirituall
             seede
             infused
             inuisibly
             into
             the
             body
             at
             the
             time
             of
             mās
             conception
             :
             suppose
             that
             which
             is
             often
             seene
             ,
             that
             that
             which
             is
             conceaued
             doth
             prooue
             an
             obortiue
             and
             vntimely
             fruit
             when
             it
             is
             Embrio
             ,
             or
             
               non
               homo
            
             ,
             not
             a
             perfect
             man
             ,
             not
             fully
             shaped
             in
             the
             wombe
             that
             spirituall
             seede
             must
             either
             returne
             whence
             it
             came
             ,
             which
             it
             cannot
             doe
             ,
             or
             perish
             with
             the
             bodie
             ,
             and
             then
             wil
             follow
             this
             absurditie
             ,
             that
             an
             immortall
             soule
             is
             borne
             of
             corruptible
             &
             mortall
             seede
             .
             Tolet
             the
             Iesuit
             sheweth
             that
             mans
             soule
             cannot
             come
             
               ax
               traduce
            
             ,
             by
             any
             Propagation
             ,
             for
             these
             causes
             .
             1.
             
             No
             naturall
             
             agent
             can
             produce
             and
             bring
             foorth
             that
             which
             is
             aboue
             it selfe
             ,
             but
             the
             soule
             of
             man
             is
             aboue
             nature
             ,
             because
             it
             comprehendeth
             supernaturall
             thinges
             .
             The
             maior
             is
             plaine
             because
             no
             naturall
             agent
             can
             worke
             ,
             but
             it
             must
             worke
             vpon
             matter
             ,
             the
             action
             must
             bee
             a
             materiall
             action
             ,
             whereas
             the
             soule
             is
             immateriall
             .
             2.
             
             Euerie
             natural
             agent
             ,
             as
             I
             haue
             shewed
             ,
             doth
             work
             vpon
             matter
             and
             the
             matter
             is
             capable
             of
             diuision
             ,
             but
             the
             soule
             of
             man
             is
             indiuisible
             .
             3.
             
             God
             hath
             created
             soules
             in
             the
             same
             manner
             as
             hee
             created
             Angells
             ,
             but
             the
             Angells
             were
             created
             of
             nothing
             ,
             therefore
             mens
             soules
             were
             created
             of
             nothing
             .
          
           
             And
             because
             I
             haue
             entred
             into
             this
             discourse
             concerning
             the
             soule
             ,
             that
             I
             may
             leaue
             the
             Atheist
             for
             a
             little
             season
             ,
             &
             handle
             one
             point
             for
             the
             instruction
             of
             the
             Diuine
             .
             The
             question
             ariseth
             vppon
             this
             discourse
             ,
             how
             the
             soule
             commeth
             to
             bee
             infected
             with
             sinne
             ?
             Pope
             Gregorie
             the
             great
             disputeth
             in
             this
             manner
             :
             
               Si
               anima
               oriatur
               cum
               carne
               ex
               substantia
               Adae
               ,
               cur
               non
               simul
               moritur
            
             
             
               eum
               carne
               ?
               si
               cum
               carne
               non
               nascitur
               ,
               cur
               peccato
               obligatur
               ?
            
             The
             soule
             is
             either
             borne
             together
             with
             the
             bodie
             of
             the
             substance
             of
             Adam
             ,
             or
             else
             it
             is
             onely
             infused
             from
             aboue
             :
             if
             it
             be
             borne
             with
             the
             bodie
             of
             the
             substance
             of
             Adam
             ,
             then
             should
             it
             also
             die
             with
             the
             body
             :
             if
             it
             be
             infused
             of
             God
             ,
             how
             can
             it
             being
             newly
             created
             ,
             and
             immediately
             comming
             from
             God
             which
             is
             perfectly
             righteous
             ,
             
             be
             originally
             and
             naturally
             sinfull
             ,
             as
             is
             the
             flesh
             which
             originally
             descendeth
             from
             a
             sinfull
             man
             ?
             Optatus
             desireth
             to
             be
             instructed
             how
             ,
             when
             ,
             and
             where
             ,
             the
             soule
             which
             of
             it selfe
             is
             pure
             ,
             beginneth
             to
             take
             infection
             ?
             
               S.
               Augustin
            
             answereth
             that
             hee
             is
             not
             able
             to
             giue
             him
             full
             satisfaction
             therein
             .
             Pelagius
             obiecteth
             against
             S.
             Augustin
             in
             this
             manner
             .
             If
             the
             flesh
             onely
             descended
             from
             Adam
             ,
             then
             is
             the
             flesh
             onely
             polluted
             with
             sinne
             ,
             and
             not
             the
             soule
             ,
             
               quia
               iniustum
               est
               vt
               hodie
               nata
               anima
               non
               ex
               Adae
               massa
               tam
               antiquum
               peccatum
               portet
               alienum
               ,
               quia
               nulla
               ratione
               conceditur
               vt
               Deus
               qui
               propria
               peccata
               dimittit
               vnum
               imputet
               alienum
               ,
            
             because
             it
             cannot
             stand
             with
             the
             iustice
             of
             God
             ,
             that
             the
             soule
             which
             is
             newly
             borne
             and
             not
             descended
             of
             Adam
             ,
             and
             therefore
             hauing
             no
             sinne
             of
             her
             own
             ,
             shold
             beare
             the
             sinne
             of
             an
             other
             man
             ,
             namely
             of
             Adam
             ,
             which
             was
             committed
             so
             long
             before
             ,
             For
             it
             is
             not
             to
             be
             thought
             that
             God
             which
             forgiueth
             vs
             our
             owne
             sinnes
             will
             impute
             an
             other
             mans
             sinnes
             vnto
             vs.
             The
             soule
             saith
             hee
             ,
             at
             the
             first
             creation
             is
             eyther
             pure
             or
             corrupted
             ,
             impure
             it
             cannot
             be
             ,
             because
             it
             commeth
             immediately
             from
             God
             ,
             and
             being
             at
             the
             first
             cleane
             ,
             how
             commeth
             it
             to
             be
             vncleane
             ?
             how
             can
             a
             spirit
             bee
             infected
             by
             a
             body
             ?
             that
             which
             is
             immateriall
             bee
             polluted
             by
             that
             which
             is
             materiall
             ?
             But
             Mr.
             Caluin
             doth
             satisfie
             that
             doubt
             saying
             :
             
             that
             although
             corruption
             be
             inherent
             both
             in
             the
             soule
             and
             the
             body
             ,
             yet
             the
             cause
             of
             that
             hereditarye
             corruption
             is
             not
             in
             the
             substance
             eyther
             of
             the
             body
             or
             the
             soule
             ,
             but
             onely
             it
             was
             ordayned
             of
             God
             that
             the
             imperfections
             of
             the
             first
             parents
             should
             bee
             common
             to
             all
             the
             Children
             ,
             euen
             as
             according
             to
             the
             lawes
             of
             earthly
             Princes
             such
             as
             are
             descended
             of
             parents
             attainted
             of
             high
             treason
             ,
             are
             also
             stayned
             in
             their
             bloud
             ,
             preiudiced
             in
             respect
             of
             their
             landes
             and
             honors
             by
             their
             fathers
             offences
             committed
             before
             their
             time
             ,
             and
             wherof
             they
             were
             ignorant
             ,
             and
             it
             is
             but
             
               imitatio
               diuinae
               iusticiae
            
             ,
             an
             imitatiō
             of
             that
             iustice
             w
             c
             is
             with
             God.
             So
             thē
             we
             are
             borne
             of
             impure
             seede
             as
             the
             Psalmist
             teacheth
             ,
             and
             not
             
             onely
             the
             bodie
             ,
             but
             also
             the
             soule
             is
             infected
             with
             sinne
             ,
             by
             reason
             of
             this
             our
             birth
             ,
             although
             sinne
             be
             more
             apparent
             in
             the
             body
             ,
             then
             in
             the
             soule
             ,
             and
             the
             onely
             cause
             why
             the
             soule
             is
             thus
             infected
             is
             this
             our
             impure
             and
             vncleane
             birth
             ,
             and
             yet
             the
             soule
             is
             not
             of
             seede
             ,
             or
             any
             materiall
             thing
             ,
             but
             it
             commeth
             immediately
             from
             God.
             And
             it
             is
             a
             weake
             argument
             which
             Pelagius
             vseth
             :
             that
             
             because
             beleeuing
             parents
             doe
             sanctifie
             their
             Children
             ,
             therefore
             
             Children
             cannot
             receaue
             infection
             from
             their
             Parents
             which
             are
             regenerate
             .
             For
             the
             children
             doe
             lineally
             descend
             from
             their
             parents
             by
             carnall
             generation
             ,
             but
             not
             by
             spiritual
             regeneration
             ,
             because
             regeneration
             is
             not
             from
             beneath
             ,
             but
             from
             aboue
             ,
             not
             from
             men
             ,
             but
             from
             the
             holy
             Ghost
             .
             Sanctification
             is
             an
             especial
             blessing
             
             giuen
             in
             particular
             :
             but
             so
             ,
             that
             the
             general
             course
             of
             al
             mankinde
             may
             take
             holde
             of
             all
             men
             ,
             for
             as
             much
             as
             they
             all
             are
             the
             Sonnes
             of
             men
             .
             
               Natus
               est
               homo
               natura
               ,
               sanctificatus
               ex
               supernaturali
               gratia
               ,
            
             that
             wee
             are
             borne
             ,
             it
             is
             the
             worke
             of
             nature
             ,
             that
             we
             are
             sanctified
             it
             is
             supernaturall
             ,
             &
             of
             the
             especiall
             grace
             of
             God.
             But
             I
             returne
             to
             the
             Atheist
             .
          
           
             The
             soule
             I
             say
             ,
             as
             it
             appeareth
             by
             these
             premises
             ,
             is
             of
             a
             more
             excellent
             and
             diuine
             nature
             thē
             that
             it
             should
             be
             subiect
             to
             mortalitie
             and
             corruption
             .
             And
             therfore
             ,
             that
             we
             may
             not
             complaine
             with
             Theophrastus
             ,
             who
             accused
             Nature
             because
             she
             gaue
             to
             Rauens
             and
             Harts
             a
             long
             life
             whome
             length
             of
             life
             did
             no
             way
             profit
             ,
             but
             made
             mās
             life
             of
             that
             shortnes
             ,
             
               vt
               tum
               extingueretur
               qùum
               incaepisset
               sapere
               ,
            
             that
             euen
             then
             hee
             was
             cut
             off
             and
             vtterly
             extinguished
             when
             hee
             did
             but
             begin
             to
             be
             wise
             :
             I
             will
             produce
             these
             arguments
             which
             are
             alleadged
             by
             naturall
             Philosophers
             to
             prooue
             the
             immortallitie
             of
             the
             soule
             ,
             that
             I
             may
             refute
             Theophrastus
             ,
             and
             shew
             plainely
             that
             wee
             are
             not
             vtterly
             extinguished
             by
             death
             ,
             and
             that
             although
             wee
             doe
             but
             then
             begin
             to
             bee
             wise
             when
             we
             are
             neare
             our
             death
             ,
             yet
             wee
             doe
             not
             then
             cease
             to
             bee
             wise
             ,
             but
             then
             we
             increase
             in
             wisdome
             when
             the
             soule
             is
             separated
             from
             the
             bodie
             .
             My
             reasons
             are
             these
             .
          
           
             The
             first
             is
             drawne
             from
             the
             vnderstanding
             of
             man
             ,
             for
             mans
             soule
             is
             of
             infinit
             capacitie
             ,
             the
             more
             it
             vnderstandeth
             the
             more
             it
             is
             able
             to
             vnderstand
             .
             It
             is
             able
             to
             comprehend
             not
             onely
             the
             whole
             world
             ,
             but
             infinit
             worldes
             .
             In
             numbring
             it
             can
             adde
             and
             multiply
             so
             farre
             ,
             that
             of
             addition
             and
             multiplication
             there
             shall
             bee
             no
             end
             .
             It
             is
             able
             to
             imagin
             infinit
             perfection
             .
             But
             ,
             whatsoeuer
             is
             infinit
             in
             capacitie
             ,
             is
             also
             infinit
             in
             continuance
             ,
             because
             ,
             as
             the
             proprietie
             of
             any
             thing
             is
             ,
             so
             is
             the
             existence
             of
             the
             same
             .
             But
             ,
             for
             asmuch
             as
             it
             is
             infinitlye
             capable
             in
             this
             life
             ,
             and
             cannot
             bee
             satisfied
             in
             this
             life
             ,
             therefore
             it
             must
             bee
             satisfied
             in
             the
             life
             to
             come
             .
          
           
           
             2.
             
             The
             obiect
             of
             mans
             vnderstanding
             is
             truth
             ,
             as
             Tully
             speaketh
             ,
             not
             in
             particular
             ,
             but
             in
             general
             ,
             which
             is
             the
             way
             wherby
             
             all
             thinges
             are
             knowne
             ,
             And
             therefore
             it
             cannot
             be
             satisfied
             vntill
             it
             come
             vnto
             that
             in
             which
             all
             truth
             consisteth
             ,
             and
             that
             is
             God
             ,
             which
             is
             truth
             it selfe
             according
             to
             his
             essence
             ,
             for
             no
             accidents
             are
             in
             him
             .
             And
             for
             asmuch
             as
             this
             cannot
             be
             attained
             vnto
             in
             this
             life
             ,
             therefore
             it
             is
             reserued
             vnto
             a
             better
             life
             .
          
           
             3.
             
             The
             obiect
             of
             mans
             vnderstanding
             is
             ENS
             ,
             euerie
             thing
             that
             is
             ,
             but
             because
             there
             are
             some
             thinges
             material
             ,
             and
             some
             spirituall
             ,
             it
             must
             conceaue
             them
             both
             ,
             and
             as
             for
             the
             thinges
             which
             be
             immateriall
             and
             without
             bodies
             ,
             it
             cannot
             distinctly
             conceaue
             them
             in
             this
             fraile
             body
             ,
             therfore
             the
             conceiuing
             of
             them
             belongeth
             to
             the
             soule
             when
             it
             is
             separated
             from
             the
             bodie
             .
          
           
             4.
             
             All
             men
             by
             nature
             desire
             knowledge
             as
             the
             Philosopher
             speaketh
             ,
             but
             
               scire
               est
               rem
               per
               causas
               cognoscere
               ,
            
             to
             knowe
             
             a
             thing
             is
             to
             iudge
             &
             discerne
             of
             the
             causes
             of
             it
             .
             So
             then
             because
             it
             is
             naturall
             to
             euery
             man
             when
             hee
             seeth
             any
             effect
             ,
             to
             search
             out
             the
             causes
             of
             that
             effect
             :
             and
             againe
             ,
             when
             hee
             hath
             found
             out
             the
             cause
             ,
             to
             search
             farther
             ,
             and
             examine
             what
             is
             the
             cause
             of
             that
             cause
             ,
             and
             so
             to
             ascend
             higher
             vntill
             he
             come
             to
             the
             highest
             cause
             which
             is
             God.
             And
             that
             cannot
             be
             in
             this
             life
             ,
             because
             the
             essence
             of
             God
             is
             not
             conceaued
             by
             discoursing
             of
             him
             ,
             but
             by
             perfectly
             seeing
             of
             him
             ,
             and
             beholding
             of
             him
             face
             to
             face
             euen
             as
             he
             is
             .
          
           
             My
             second
             reason
             is
             drawne
             from
             the
             will
             of
             man.
             That
             also
             is
             infinite
             ,
             for
             he
             can
             loue
             that
             which
             is
             good
             ,
             not
             onely
             in
             the
             first
             degree
             ,
             but
             also
             in
             the
             second
             and
             third
             ,
             neyther
             can
             there
             be
             any
             end
             of
             his
             loue
             ,
             but
             still
             his
             louing
             and
             liking
             may
             increase
             ,
             as
             St.
             Augustin
             saith
             in
             his
             Meditations
             :
             
               En
               amo
               te
               Domine
               ,
               et
               si
               hoc
               non
               sufficit
               ,
               amo
               teplus
               ,
               et
               si
               hoc
               parum
               est
               amabo
               te
               validius
               ,
            
             Behold
             Lord
             I
             loue
             thee
             ,
             if
             this
             be
             not
             enough
             ,
             I
             wil
             loue
             thee
             more
             ,
             and
             if
             that
             be
             not
             yet
             enough
             ,
             I
             wil
             stil
             loue
             thee
             more
             .
             Man
             may
             desire
             that
             which
             is
             infinitely
             good
             ,
             &
             this
             infinite
             capacitye
             of
             the
             will
             must
             bee
             fulfilled
             ,
             and
             because
             not
             in
             this
             life
             ,
             therefore
             after
             death
             .
          
           
             2.
             
             The
             libertie
             also
             and
             freedome
             of
             mans
             will
             (
             I
             meane
             not
             in
             Diuine
             but
             in
             ciuill
             and
             Domesticall
             affayres
             )
             is
             of
             an
             infinit
             power
             ,
             which
             is
             a
             sufficient
             argument
             to
             proue
             the
             immortality
             of
             the
             soule
             .
             For
             if
             man
             will
             not
             ,
             no
             creature
             is
             able
             to
             force
             his
             
             will
             to
             loue
             this
             thing
             or
             that
             ,
             
               voluntas
               potest
               cogi
            
             ,
             who
             can
             impose
             a
             necessitie
             vpon
             man
             to
             bee
             willing
             or
             vnwilling
             to
             do
             this
             or
             that
             ?
             but
             onely
             God
             which
             hath
             created
             both
             the
             will
             and
             vnderstanding
             and
             is
             therefore
             aboue
             them
             both
             .
          
           
             3.
             
             The
             obiect
             of
             the
             wil
             is
             that
             whatsoeuer
             is
             good
             ,
             I
             meane
             all
             goodnesse
             in
             generall
             ,
             and
             therefore
             neuer
             resteth
             ,
             but
             still
             willeth
             &
             desireth
             ,
             vntill
             it
             come
             to
             the
             perfect
             fruition
             of
             God
             in
             whome
             all
             goodnesse
             is
             included
             ,
             who
             is
             essentially
             good
             in
             himselfe
             .
          
           
             4.
             
             The
             will
             of
             man
             mooueth
             it selfe
             to
             one
             thing
             and
             an
             other
             ,
             and
             is
             not
             mooued
             by
             any
             naturall
             agent
             ,
             and
             as
             the
             will
             is
             ,
             so
             is
             the
             essence
             it selfe
             ,
             and
             therefore
             not
             subiect
             to
             corruption
             .
          
           
             A
             third
             reason
             ,
             the
             verie
             appetit
             of
             man
             is
             also
             infinit
             ,
             it
             findeth
             no
             contentment
             among
             al
             the
             things
             which
             are
             vnder
             the
             Sunne
             ,
             it
             is
             neuer
             satisfied
             with
             the
             desire
             of
             happinesse
             ,
             knowledge
             ,
             honour
             ,
             glorie
             ,
             riches
             ,
             and
             eternitie
             ,
             that
             it
             may
             liue
             after
             death
             .
             But
             to
             whatsoeuer
             nature
             hath
             giuen
             this
             appetite
             ,
             it
             hath
             also
             appointed
             how
             this
             appetite
             shall
             bee
             satisfied
             ,
             and
             that
             must
             bee
             onely
             after
             death
             .
          
           
             A
             fourth
             ,
             the
             verie
             operations
             of
             the
             soule
             it selfe
             without
             any
             reference
             vnto
             the
             bodie
             .
             As
             for
             example
             ,
             to
             beleeue
             ,
             goeth
             farre
             aboue
             sence
             ,
             and
             is
             an
             act
             separated
             from
             it
             .
             To
             distinguish
             between
             a
             body
             and
             a
             spirit
             ,
             to
             imagin
             those
             thinges
             which
             are
             but
             onely
             imaginarie
             ,
             as
             
               vacuum
               ,
               infinitum
               ,
               in
               rerum
               natura
               ,
            
             emptines
             ,
             infinitenes
             in
             worldly
             and
             naturall
             thinges
             ,
             mathematicall
             lines
             ,
             to
             make
             sillogismes
             ,
             to
             define
             ,
             deuide
             ,
             demonstrate
             .
             And
             these
             thinges
             it
             doth
             without
             the
             conditions
             and
             proprieties
             of
             the
             bodie
             ,
             &
             it
             doth
             these
             thinges
             the
             better
             ,
             the
             more
             it
             is
             abstracted
             from
             the
             body
             ,
             and
             therefore
             doth
             then
             ,
             best
             of
             all
             when
             it
             is
             altogether
             out
             of
             the
             bodie
             ,
             and
             at
             full
             liberty
             ,
             these
             thinges
             which
             do
             not
             depend
             vpon
             the
             body
             neither
             can
             bee
             accomplished
             by
             the
             Organs
             and
             Instruments
             of
             the
             body
             .
          
           
             A
             fift
             ,
             nothing
             can
             be
             destroyed
             by
             that
             wherein
             the
             perfection
             of
             it
             doth
             consist
             ,
             but
             y
             e
             very
             perfection
             of
             the
             soule
             doth
             cōsist
             it
             ,
             the
             abstraction
             &
             seperation
             of
             it
             from
             the
             body
             which
             appeareth
             by
             the
             iudgement
             of
             all
             morall
             Philosophers
             which
             holde
             the
             very
             highest
             perfection
             of
             vertue
             to
             be
             then
             when
             man
             doth
             not
             follow
             the
             passions
             and
             perturbations
             of
             the
             body
             ,
             but
             doth
             
             subdue
             them
             wholy
             to
             the
             minde
             and
             vnderstanding
             .
          
           
             The
             sixt
             ,
             There
             is
             a
             kinde
             of
             reflection
             of
             the
             minde
             and
             al
             the
             faculties
             thereof
             ,
             aboue
             it selfe
             the
             vnderstanding
             vnderstandeth
             that
             it
             doth
             vnderstand
             ,
             the
             wil
             willeth
             that
             it
             shal
             be
             willing
             ,
             the
             memorie
             remembreth
             that
             it
             doth
             remember
             ,
             so
             it
             vnderstandeth
             that
             it
             willeth
             and
             doth
             remember
             ,
             which
             no
             bodily
             nor
             mortall
             thing
             can
             performe
             ,
             it
             is
             therefore
             spirituall
             and
             immortall
             .
          
           
             The
             seauenth
             .
             Besides
             the
             vsuall
             manner
             of
             attaining
             to
             knowledge
             which
             is
             proper
             to
             it selfe
             ,
             the
             soule
             hath
             also
             a
             more
             diuine
             knowledge
             by
             the
             influence
             of
             an
             higher
             cause
             ,
             which
             is
             by
             reuelation
             and
             infusion
             .
             But
             when
             it
             hath
             such
             reuelations
             it
             is
             abstracted
             from
             the
             body
             ,
             and
             therfore
             it
             is
             in
             a
             more
             perfect
             estate
             when
             it
             is
             not
             at
             all
             in
             the
             body
             .
          
           
             The
             eight
             .
             The
             first
             originall
             or
             beginning
             of
             the
             soule
             is
             not
             by
             any
             naturall
             agent
             ,
             because
             it
             is
             more
             perfect
             then
             the
             bodye
             ,
             for
             no
             effect
             which
             is
             more
             perfect
             can
             proceed
             frō
             a
             cause
             which
             is
             of
             lesse
             perfection
             .
             Therfore
             as
             it
             proceeded
             not
             frō
             any
             natural
             cause
             ,
             so
             it
             cannot
             be
             destroyed
             by
             any
             naturall
             cause
             ,
             and
             therefore
             it
             cannot
             dye
             by
             seperation
             of
             it
             from
             the
             bodye
             .
          
           
             The
             nynth
             .
             The
             soule
             subsisteth
             by
             it selfe
             ,
             and
             therefore
             it
             cannot
             die
             by
             any
             accident
             :
             The
             antecedent
             I
             proue
             ,
             because
             it
             hath
             operations
             proper
             to
             it selfe
             ,
             as
             I
             haue
             shewed
             .
          
           
             The
             tenth
             .
             Euerie
             thing
             which
             is
             corrupted
             hath
             his
             bane
             &
             destruction
             eyther
             by
             that
             which
             is
             contrarie
             to
             it selfe
             ,
             as
             heate
             by
             colde
             ,
             drynes
             by
             moisture
             ,
             or
             by
             the
             absence
             of
             that
             whereby
             it
             is
             preserued
             and
             nourished
             ,
             as
             the
             lampe
             goeth
             out
             for
             want
             of
             oyle
             ,
             or
             by
             the
             corruption
             of
             the
             subiect
             in
             which
             it
             is
             ,
             as
             the
             heate
             of
             the
             fire
             when
             the
             fire
             is
             extinguished
             ,
             but
             nothing
             is
             contrarye
             to
             the
             soule
             because
             it
             is
             a
             substance
             and
             not
             an
             accident
             ,
             neither
             doth
             it
             depend
             vpon
             any
             material
             cause
             ,
             but
             onely
             on
             God
             ,
             neither
             hath
             it
             any
             subiect
             because
             it
             is
             no
             accident
             .
          
           
             The
             eleuenth
             .
             That
             which
             dyeth
             with
             the
             body
             must
             also
             languish
             and
             decay
             with
             the
             bodie
             ,
             and
             wax
             olde
             when
             the
             body
             is
             olde
             ,
             as
             it
             appeareth
             by
             sence
             ,
             motion
             and
             vegetation
             ,
             which
             in
             olde
             men
             doe
             faile
             ,
             but
             vnderstanding
             doth
             increase
             in
             age
             .
          
           
             The
             twelfe
             is
             the
             verie
             conuenience
             and
             agreement
             which
             the
             soule
             hath
             with
             God
             ,
             and
             the
             Angells
             it
             argueth
             the
             immortality
             thereof
             ,
             for
             why
             are
             they
             sayd
             to
             be
             immortall
             ,
             but
             because
             they
             
             are
             as
             the
             soule
             is
             ,
             spirituall
             ,
             immateriall
             ,
             simple
             ,
             no
             way
             mixed
             or
             depending
             of
             the
             bodye
             ?
          
           
             The
             thirteenth
             .
             What
             is
             more
             common
             in
             this
             life
             ,
             then
             the
             prosperitye
             of
             the
             wicked
             and
             the
             aduersitye
             of
             the
             godlye
             ?
             But
             it
             cannot
             stand
             with
             Gods
             iustice
             nor
             his
             prouidence
             ,
             that
             there
             should
             be
             no
             rewarde
             for
             wel-doers
             ,
             and
             no
             punishment
             for
             vngodly
             men
             ,
             therefore
             because
             it
             is
             not
             in
             this
             life
             ,
             it
             must
             needes
             be
             in
             an
             other
             life
             w
             t
             cannot
             be
             vnles
             the
             soules
             of
             men
             be
             immortall
             .
          
           
             To
             conclude
             ,
             It
             is
             incident
             to
             good
             men
             to
             hope
             well
             ,
             to
             euill
             men
             to
             feare
             and
             be
             troubled
             in
             their
             mindes
             because
             of
             their
             offences
             ,
             there
             is
             Conscience
             .
             But
             there
             cannot
             be
             Conscience
             without
             immortality
             of
             the
             soule
             .
             Therefore
             I
             conclude
             ,
             that
             the
             soule
             of
             man
             is
             immortall
             .
          
        
         
           
             Chapter
             ,
             11.
             
          
           
             
               Of
               Noah
               his
               Arke
               and
               the
               Deluge
               .
            
          
           
             THe
             Atheists
             dispute
             against
             the
             storye
             of
             Noah
             his
             Arke
             ,
             &
             the
             maner
             of
             the
             drowning
             of
             the
             worlde
             with
             water
             ,
             saying
             :
             it
             was
             an
             impossibilitye
             that
             so
             many
             creatures
             should
             be
             preserued
             in
             so
             small
             a
             vessel
             ,
             or
             that
             the
             worlde
             should
             be
             so
             destroyed
             .
             For
             the
             better
             satisfaction
             of
             such
             vngoldly
             men
             ,
             concerning
             that
             storye
             ,
             I
             obserue
             these
             thinges
             which
             folowe
             .
          
           
             Concerning
             the
             multitude
             of
             Beastes
             which
             were
             in
             the
             Arke
             ,
             of
             those
             which
             were
             cleane
             were
             7.
             of
             euery
             sorte
             ,
             that
             is
             ,
             3
             ,
             couples
             for
             increase
             ,
             for
             meat
             when
             it
             should
             be
             permitted
             to
             eat
             flesh
             ,
             for
             labour
             ,
             and
             other
             vses
             of
             man
             ,
             and
             the
             odde
             beast
             for
             Sacrifice
             .
             Of
             vncleane
             beastes
             ,
             2.
             of
             euery
             sorte
             for
             increase
             .
             As
             for
             Fishes
             ,
             they
             were
             in
             the
             Sea
             ,
             and
             not
             destroyed
             ,
             because
             they
             were
             farther
             separated
             frō
             the
             sinnes
             of
             men
             ,
             for
             they
             were
             in
             an
             other
             element
             ,
             as
             also
             such
             other
             creatures
             as
             can
             liue
             in
             the
             waters
             ,
             as
             Otters
             ,
             sea-wolues
             ,
             Swannes
             ,
             water-soules
             &c.
             
             Agairie
             ,
             from
             the
             kindes
             of
             beastes
             which
             were
             in
             the
             Arke
             were
             excluded
             such
             as
             bred
             not
             by
             generation
             ,
             as
             Mules
             ,
             such
             Serpents
             and
             creeping
             thinges
             as
             are
             ingendred
             by
             the
             Sun
             out
             of
             putrifaction
             ,
             such
             as
             being
             wholye
             perished
             might
             be
             restored
             agayne
             in
             other
             creatures
             which
             were
             preserued
             ,
             as
             Mules
             which
             are
             ingendred
             of
             an
             horse
             and
             a
             
             shee
             Asse
             .
             Therefore
             these
             beastes
             which
             were
             in
             the
             Arke
             ,
             were
             onely
             such
             as
             liued
             vpon
             the
             drye
             ,
             and
             proceeded
             by
             generation
             .
             The
             number
             of
             beastes
             (
             according
             to
             Plinye
             and
             Gesner
             )
             are
             not
             
             knowne
             to
             be
             aboue
             one
             hundreth
             and
             fiftye
             kindes
             .
             And
             it
             is
             verye
             likely
             that
             they
             which
             are
             not
             known
             ,
             should
             be
             neither
             great
             ,
             nor
             manye
             .
             And
             of
             them
             which
             are
             great
             ,
             there
             are
             not
             aboue
             fortye
             kindes
             .
          
           
             As
             for
             the
             capacitye
             of
             the
             Arke
             ,
             it
             was
             300.
             cubits
             in
             length
             ,
             50
             ,
             in
             bredth
             ,
             30.
             in
             height
             :
             there
             were
             3.
             chambers
             or
             floores
             in
             it
             ,
             therefore
             there
             was
             roome
             enough
             to
             receiue
             all
             these
             beastes
             ,
             and
             many
             more
             ,
             and
             meate
             for
             them
             for
             a
             long
             time
             ,
             that
             we
             need
             not
             for
             the
             defence
             of
             this
             storye
             to
             flye
             to
             Geometricall
             cubits
             ,
             saying
             :
             that
             Moses
             being
             learned
             in
             Geometrye
             and
             all
             the
             artes
             of
             the
             Egiptians
             ,
             did
             vnderstand
             Geometricall
             cubits
             ,
             but
             playne
             
             cubits
             .
             Such
             a
             cubit
             is
             the
             length
             of
             a
             mans
             arme
             from
             his
             elboe
             to
             the
             top
             of
             his
             middle
             finger
             .
             Though
             (
             no
             dout
             )
             such
             cubits
             were
             longer
             then
             now
             they
             are
             ,
             because
             men
             were
             of
             higher
             stature
             then
             now
             they
             are
             .
             But
             the
             length
             therof
             being
             300.
             cubits
             ,
             sheweth
             that
             it
             was
             5.
             times
             the
             length
             of
             Salomons
             Temple
             which
             
             was
             but
             60.
             cubits
             long
             ,
             the
             bredth
             of
             it
             being
             50.
             it
             was
             twice
             &
             an
             halfe
             as
             broad
             as
             being
             but
             20.
             cubits
             broad
             .
             But
             ,
             the
             length
             of
             it
             being
             300.
             cubits
             and
             the
             bredth
             50.
             being
             ioyned
             together
             ,
             do
             make
             of
             square
             measure
             ,
             by
             the
             cōmon
             rules
             of
             arte
             15.
             thousand
             cubits
             .
             Moreouer
             ,
             it
             contayned
             in
             the
             height
             of
             it
             3.
             storyes
             as
             I
             haue
             shewed
             ,
             one
             being
             aboue
             the
             other
             ,
             in
             regard
             whereof
             ,
             it
             was
             3.
             times
             as
             capable
             of
             the
             creatures
             ,
             contayning
             3.
             times
             the
             measure
             of
             the
             lowest
             roome
             ,
             excepting
             onely
             the
             thicknesse
             of
             the
             boordes
             which
             made
             the
             partition
             betweene
             the
             floores
             ,
             that
             is
             in
             the
             whole
             45.
             thousand
             cubits
             ,
             and
             euerye
             seuerall
             floore
             contayning
             10.
             cubits
             in
             height
             .
             The
             food
             of
             the
             beastes
             ,
             whatsoeuer
             it
             was
             before
             ,
             it
             might
             behaye
             ,
             hearbes
             and
             berryes
             ,
             for
             what
             food
             would
             not
             hunger
             cause
             them
             to
             eat
             ?
          
           
             The
             worke-manship
             ,
             though
             it
             were
             aboue
             the
             knowledge
             of
             man
             to
             deuise
             it
             ,
             and
             contriue
             it
             in
             such
             sorte
             ,
             and
             aboue
             his
             cunning
             and
             strength
             to
             guide
             so
             great
             a
             vessell
             on
             the
             water
             ,
             and
             to
             keepe
             it
             frō
             wrackes
             :
             it
             was
             an
             hūdred
             yeares
             in
             building
             ,
             it
             needed
             not
             to
             be
             lanched
             out
             into
             the
             water
             as
             Ships
             are
             ,
             because
             the
             water
             of
             itselfe
             did
             beare
             it
             vp
             whē
             all
             the
             earth
             was
             ouerflowen
             .
          
           
           
             From
             whence
             had
             God
             such
             great
             quantity
             of
             water
             to
             drowne
             the
             worlde
             ?
             There
             were
             two
             immediat
             causes
             ,
             the
             Sea
             beneath
             ,
             because
             the
             fountaynes
             of
             the
             deep
             were
             opened
             ,
             and
             the
             heauen
             aboue
             ,
             for
             the
             windowes
             of
             the
             heauen
             were
             also
             open
             .
             Concerning
             the
             waters
             from
             beneath
             :
             The
             vaynes
             and
             pores
             of
             the
             earth
             were
             broken
             vp
             to
             send
             forth
             more
             abundance
             of
             water
             ,
             the
             waters
             which
             were
             before
             gathered
             together
             into
             certayne
             places
             began
             to
             swell
             ,
             and
             being
             rarified
             ouer
             flowered
             the
             bankes
             ,
             that
             ,
             as
             before
             ,
             according
             to
             nature
             the
             water
             was
             to
             hide
             and
             couer
             the
             whole
             earth
             ,
             yet
             ,
             
               secundum
               naturae
               consilium
            
             ,
             according
             to
             the
             counsell
             and
             dispensation
             of
             nature
             ,
             for
             the
             preseruation
             of
             these
             creatures
             the
             water
             and
             the
             earth
             made
             but
             one
             globe
             :
             so
             now
             againe
             ,
             for
             the
             destruction
             of
             these
             creatures
             ,
             the
             waters
             did
             hyde
             &
             couer
             the
             whole
             earth
             ,
             as
             according
             to
             nature
             they
             ought
             to
             doe
             .
             And
             we
             see
             by
             our
             owne
             experience
             ,
             though
             not
             in
             generall
             ,
             because
             God
             hath
             promised
             otherwise
             ,
             yet
             in
             particular
             ,
             how
             often
             
             the
             water
             goeth
             beyond
             the
             bankes
             ,
             &
             maketh
             breaches
             into
             the
             land
             .
             And
             it
             is
             in
             mans
             reason
             impossible
             how
             it
             should
             be
             otherwise
             ,
             but
             that
             the
             water
             being
             a
             liquid
             and
             fluid
             substance
             ,
             so
             farre
             in
             quantitye
             exceeding
             the
             earth
             ,
             and
             in
             place
             higher
             then
             the
             earth
             ,
             should
             presentlye
             drowne
             the
             earth
             .
             But
             onely
             God
             doth
             supernaturally
             gouerne
             it
             ,
             &
             restrayne
             it
             against
             the
             nature
             of
             the
             first
             creation
             .
             The
             windowes
             of
             heauen
             were
             open
             ,
             that
             is
             ,
             as
             the
             Text
             doth
             expound
             it
             ,
             it
             rayned
             40.
             dayes
             and
             40.
             nights
             ,
             all
             the
             cloudes
             were
             melted
             and
             dissolued
             into
             rayne
             ,
             and
             wheras
             before
             God
             separated
             and
             diuided
             the
             waters
             from
             the
             waters
             that
             some
             
             were
             beneath
             in
             the
             Sea
             and
             riuers
             ,
             and
             parte
             of
             the
             earth
             &
             some
             in
             the
             ayre
             frozen
             and
             congealed
             into
             cloudes
             :
             now
             to
             make
             a
             deluge
             and
             generall
             ouer-flowing
             ,
             he
             brake
             the
             partition
             ,
             and
             let
             them
             be
             at
             libertye
             as
             they
             were
             before
             .
          
           
             I
             could
             for
             their
             better
             contentment
             stand
             vpon
             such
             natural
             causes
             as
             are
             besides
             the
             Text
             ,
             as
             some
             Diuines
             &
             Philosophers
             haue
             done
             ,
             which
             by
             the
             windowes
             of
             heauen
             vnderstand
             
               Cancer
               Pisces
               ,
               Heiades
               ,
               Pleiades
               ,
            
             and
             Orion
             among
             the
             starres
             ,
             
               Mars
               ,
               Venus
            
             and
             Luna
             among
             the
             planets
             .
             Also
             I
             could
             alleadge
             Mechlinus
             the
             scholer
             of
             
               Albertus
               Magnus
            
             in
             his
             Cōmentaryes
             ,
             which
             
             writeth
             that
             before
             the
             floud
             there
             was
             a
             Coniunction
             of
             Iupiter
             &
             Saturne
             in
             the
             end
             of
             Cancer
             ,
             contrary
             to
             the
             Ship
             called
             Argo
             ,
             
             which
             represented
             the
             Arke
             ,
             and
             that
             this
             Coniunction
             did
             portend
             an
             inundation
             ,
             although
             I
             need
             not
             to
             stand
             vpon
             these
             thinges
             ,
             because
             the
             naturall
             causes
             which
             I
             haue
             alleaged
             out
             of
             the
             Text
             are
             sufficient
             .
          
           
             But
             they
             obiect
             ,
             that
             the
             waters
             couered
             the
             mountaynes
             15.
             cubits
             vpward
             ,
             as
             it
             is
             in
             the
             Text
             ,
             and
             they
             aske
             how
             that
             could
             be
             ,
             seeing
             there
             were
             but
             two
             causes
             ,
             the
             swelling
             of
             the
             waters
             beneath
             ,
             and
             the
             rayne
             from
             aboue
             .
             For
             some
             mountaynes
             are
             higher
             then
             the
             middle
             region
             of
             the
             ayre
             ,
             and
             by
             a
             consequent
             
             they
             are
             higher
             then
             the
             clowdes
             ,
             as
             namely
             Olympus
             in
             
               Thessaly
               ,
               Artas
            
             in
             Barbary
             ,
             the
             Alpes
             &c
             :
             My
             answer
             is
             ,
             that
             if
             any
             parte
             of
             the
             earth
             is
             aboue
             the
             cloudes
             ,
             it
             is
             naturall
             for
             the
             water
             also
             to
             be
             aboue
             that
             parte
             of
             the
             earth
             ,
             bee
             it
             neuer
             so
             high
             ,
             therefore
             it
             is
             not
             to
             be
             wondred
             at
             ,
             much
             lesse
             is
             it
             impossible
             or
             absurd
             .
             Againe
             ,
             though
             the
             cloudes
             are
             not
             aboue
             these
             fewe
             mountaines
             ,
             yet
             the
             firmament
             or
             middle
             region
             of
             the
             ayre
             it selfe
             is
             farre
             aboue
             them
             ,
             and
             although
             some
             of
             these
             mountaynes
             are
             found
             to
             be
             by
             the
             plum-lyne
             or
             perpendiculer
             15.
             surlonges
             ascending
             from
             the
             playne
             ,
             and
             the
             cloudes
             are
             commonly
             lifted
             vp
             but
             10.
             furlonges
             aboue
             vs
             ,
             yet
             sometimes
             they
             are
             lifted
             vp
             40.
             furlonges
             as
             Pliny
             sheweth
             .
             Againe
             ,
             the
             very
             waters
             of
             the
             deep
             doe
             stand
             
             aboue
             the
             mountaynes
             .
             You
             aske
             how
             that
             may
             be
             ?
             you
             say
             they
             are
             beneath
             the
             firmament
             ,
             &
             that
             therfore
             they
             cannot
             be
             aboue
             the
             mountaines
             ,
             seeing
             these
             aboue
             the
             firmament
             are
             the
             clouds
             which
             are
             a
             great
             deale
             lower
             then
             the
             mountaynes
             ,
             vnlesse
             the
             waters
             which
             are
             beneath
             the
             firmament
             ,
             should
             be
             aboue
             the
             waters
             which
             are
             aboue
             the
             firmament
             ?
             To
             this
             I
             answer
             ,
             that
             the
             mistes
             which
             are
             in
             the
             vallyes
             are
             reckoned
             among
             the
             waters
             which
             are
             aboue
             the
             firmament
             ,
             and
             yet
             are
             sometimes
             dissolued
             into
             rayne
             before
             they
             are
             drawne
             vp
             so
             high
             as
             the
             mountaynes
             ,
             for
             which
             cause
             they
             seeme
             to
             them
             which
             be
             in
             the
             vallyes
             ,
             to
             be
             gathered
             together
             in
             the
             tops
             of
             the
             mountaynes
             ,
             and
             doe
             hyde
             the
             mountaynes
             with
             darknes
             :
             in
             the
             tops
             of
             which
             mountaines
             ,
             yet
             Springes
             doe
             arise
             ,
             which
             are
             of
             the
             waters
             beneath
             the
             firmament
             .
          
           
             For
             an
             other
             cauell
             ,
             they
             obiect
             ,
             that
             the
             floud
             began
             the
             17.
             day
             of
             the
             second
             month
             ,
             that
             the
             rayne
             continued
             40.
             dayes
             ,
             that
             the
             waters
             preuayled
             150.
             dayes
             ,
             where-vpon
             they
             aske
             how
             it
             
             could
             be
             that
             the
             Arke
             rested
             vpon
             the
             mount
             of
             Armenia
             the
             7.
             day
             of
             the
             7.
             month
             ,
             which
             by
             this
             account
             was
             4.
             dayes
             before
             the
             falling
             of
             the
             water
             ?
             to
             them
             I
             answer
             :
             the
             waters
             preuayled
             on
             the
             earth
             150.
             dayes
             ,
             albeit
             they
             began
             to
             be
             diminished
             before
             the
             full
             end
             of
             150.
             dayes
             .
             albeit
             they
             began
             to
             be
             deminished
             before
             y
             e
             ful
             end
             of
             150.
             dayes
             .
             For
             nothing
             letteth
             but
             y
             t
             they
             might
             well
             be
             saide
             to
             preuayle
             ,
             that
             is
             to
             be
             strong
             and
             deep
             vpon
             the
             earth
             ,
             albeit
             they
             were
             in
             parte
             diminished
             ,
             and
             that
             the
             Arke
             might
             drawe
             so
             deep
             of
             water
             ,
             as
             the
             mount
             being
             high
             ,
             to
             rest
             vpon
             it
             .
             And
             where
             it
             is
             said
             after
             the
             Arke
             rested
             vpō
             the
             mountayne
             then
             the
             waters
             were
             abated
             ,
             that
             is
             ,
             it
             might
             then
             more
             plainly
             &
             sensibly
             be
             perceiued
             and
             apeare
             to
             the
             eyes
             of
             Noah
             .
          
           
             The
             heathen
             historyes
             doe
             mention
             this
             Deluge
             ,
             although
             after
             a
             corrupt
             maner
             ,
             which
             is
             not
             sufficient
             to
             strengthen
             the
             truth
             ,
             
             but
             yet
             serueth
             to
             conuince
             the
             Atheist
             .
             And
             though
             S.
             Augustine
             sayth
             :
             
               Diluuium
               gentium
               nec
               Latina
               nec
               Graeca
               nouit
               historia
               ,
            
             no
             heathenish
             writers
             doe
             remember
             it
             ,
             meaning
             ,
             without
             corruption
             :
             yet
             Iosephus
             sayth
             :
             
               Huius
               arstem
               diluuij
               &
               arcae
               meminerunt
               omnes
               Barbaricae
               historiae
               scriptores
               ,
            
             that
             all
             Barbarian
             historiographers
             haue
             mentioned
             this
             Deluge
             and
             Arke
             of
             Noah
             ,
             
             whereof
             he
             reckoneth
             these
             :
             namely
             
               Berosus
               the
            
             Chaldaean
             ,
             Hicronimus
             the
             Egiptian
             ,
             
               Phoenix
               Mnasseas
               ,
               Nicholaus
               Damascenus
            
             .
             And
             Eusebius
             remembreth
             Greeke
             writers
             ,
             
               Alexandrum
               Polihistorem
            
             ,
             
             
               Molonem
               ,
               Empoleneum
            
             and
             others
             which
             haue
             written
             of
             it
             vnder
             the
             name
             of
             Deucalion
             ,
             as
             they
             haue
             receiued
             it
             from
             others
             by
             reporte
             .
             Ouid
             maketh
             a
             liuely
             discription
             of
             this
             Deluge
             vnder
             the
             name
             of
             Deucaliō
             .
             And
             
               Iustin
               Martyr
            
             sayth
             :
             we
             Christians
             call
             him
             Noah
             whom
             the
             heathens
             call
             
               Deucalion
               .
               Plutarch
            
             sayth
             ,
             that
             the
             Doue
             which
             was
             sent
             out
             of
             Deucalion
             his
             Arke
             
             brought
             to
             him
             a
             token
             of
             the
             fall
             of
             the
             water
             .
             And
             Lucian
             an
             A
             theist
             yet
             sayth
             :
             that
             this
             generation
             of
             man
             which
             now
             is
             ,
             was
             not
             from
             the
             beginning
             ,
             but
             that
             it
             wholye
             perished
             which
             then
             was
             ,
             and
             that
             this
             progenye
             which
             now
             is
             ,
             is
             an
             other
             which
             descended
             from
             Deucalion
             .
             And
             of
             the
             generation
             which
             perished
             ,
             that
             they
             were
             cruell
             ,
             wicked
             ,
             periured
             ,
             they
             harboured
             not
             strangers
             ,
             they
             were
             inexorable
             ,
             for
             which
             cause
             they
             suffered
             great
             calamitye
             ,
             for
             suddenlye
             the
             earth
             poured
             out
             great
             store
             of
             water
             ,
             great
             quantitye
             of
             rayne
             fell
             from
             the
             skye
             ,
             the
             riuers
             swelled
             ,
             the
             
             Sea
             arose
             to
             such
             an
             height
             ,
             that
             the
             worlde
             was
             drowned
             and
             all
             thinges
             perished
             .
             Of
             that
             multitude
             only
             Deucalion
             was
             left
             aliue
             who
             was
             preserued
             by
             these
             meanes
             :
             Hee
             put
             him selfe
             with
             his
             wife
             and
             children
             in
             a
             great
             Arke
             which
             he
             had
             made
             ,
             when
             he
             had
             imbarqued
             him selfe
             ,
             there
             came
             vnto
             him
             Swine
             ,
             Horses
             ,
             Lyons
             ,
             and
             all
             other
             Beastes
             which
             the
             earth
             nourished
             ,
             two
             of
             euery
             sorte
             .
             So
             God
             lefte
             not
             him selfe
             without
             witnes
             among
             the
             heathen
             ,
             that
             thereby
             he
             might
             stirre
             them
             vp
             to
             search
             out
             the
             truth
             ,
             which
             onely
             remayned
             in
             the
             Church
             of
             God.
             
          
        
         
           
             Chapter
             ,
             12.
             
          
           
             
               Of
               the
               destruction
               of
               Sodome
               .
            
          
           
             WHen
             Lot
             had
             entred
             into
             Zoar
             ,
             the
             Lord
             rayned
             vpō
             Sodom
             fire
             &
             brimstone
             ,
             &
             burned
             the
             Cittie
             ,
             &
             the
             plaine
             ,
             
             and
             all
             the
             inhabitantes
             ,
             and
             all
             that
             grewe
             vpon
             the
             earth
             .
             And
             Lots
             wife
             behinde
             him
             looked
             backe
             ,
             and
             she
             was
             turned
             into
             a
             Piller
             of
             Salte
             .
             This
             is
             the
             slorie
             of
             the
             Bible
             ,
             and
             what
             ground
             hath
             any
             Atheist
             to
             deny
             it
             ?
             The
             Christian
             may
             easily
             confound
             the
             Atheist
             ,
             because
             the
             reliques
             of
             it
             doe
             yet
             remayne
             ,
             and
             the
             place
             doth
             shew
             it selfe
             .
             Concerning
             the
             time
             when
             it
             was
             done
             ,
             it
             is
             set
             downe
             in
             the
             Text
             ,
             that
             it
             was
             burned
             in
             the
             dayes
             of
             Abraham
             ,
             which
             arose
             early
             in
             the
             morning
             and
             beheld
             the
             smoke
             of
             it
             mounting
             vp
             as
             the
             smoke
             of
             a
             Furnace
             .
             And
             by
             iust
             computation
             it
             is
             well
             knowne
             to
             haue
             beene
             about
             392.
             yeares
             after
             the
             sloud
             .
             The
             place
             is
             well
             knowne
             to
             all
             Cosmographers
             ,
             and
             is
             daylye
             seene
             by
             many
             trauaylers
             :
             it
             is
             one
             of
             the
             three
             famous
             Lakes
             which
             are
             in
             the
             Land
             of
             Canaan
             ,
             which
             are
             commonly
             by
             the
             figure
             catachresis
             called
             seas
             .
             For
             in
             that
             Land
             there
             are
             three
             such
             waters
             ,
             the
             Sea
             of
             Galilie
             where
             
               Peter
               ,
               Andrew
               ,
               Iames
            
             ,
             
             and
             Iohn
             ,
             were
             about
             their
             nettes
             ,
             when
             our
             Sauiour
             did
             call
             them
             to
             be
             Apostles
             .
             The
             Sea
             of
             the
             Gaderens
             ,
             into
             which
             the
             heard
             of
             
             swine
             did
             run
             hedlong
             when
             the
             Deuils
             had
             entred
             into
             them
             by
             the
             permission
             of
             our
             Sauiour
             Christ
             being
             beyond
             Jorden
             towards
             Arabia
             ,
             and
             the
             waters
             are
             at
             this
             time
             venimous
             ,
             and
             as
             it
             is
             thought
             ,
             polluted
             by
             those
             swines
             .
             The
             third
             is
             this
             which
             wee
             are
             now
             to
             speake
             of
             and
             the
             subiect
             of
             our
             discourse
             .
             A
             greate
             part
             of
             it
             ,
             which
             then
             was
             land
             is
             now
             all
             water
             ,
             and
             is
             called
             Asphaltites
             
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifieth
             pitch
             ,
             because
             great
             quantitie
             
             of
             pitch
             boyleth
             out
             of
             it
             ,
             and
             it
             is
             also
             called
             
               Mare
               mortuum
            
             the
             dead
             Sea
             ,
             or
             
               mare
               mortuorum
            
             the
             sea
             of
             the
             dead
             ,
             because
             no
             fish
             nor
             other
             creatures
             can
             liue
             in
             it
             .
             The
             nature
             of
             it
             is
             such
             that
             if
             any
             bordes
             be
             throwne
             into
             it
             ,
             they
             will
             presently
             sinke
             to
             the
             bottom
             ,
             if
             any
             vessell
             be
             vpon
             it
             which
             hath
             men
             in
             it
             ,
             so
             long
             as
             the
             men
             liue
             it
             will
             bee
             aboue
             the
             water
             ,
             but
             as
             soone
             as
             the
             men
             are
             dead
             being
             poysoned
             with
             the
             stinke
             of
             it
             ,
             the
             vessel
             wil
             presently
             sinke
             .
             In
             so
             much
             that
             when
             Vespasian
             the
             Emperour
             had
             caused
             certaine
             men
             to
             haue
             their
             handes
             tyed
             behinde
             them
             that
             they
             might
             not
             be
             able
             to
             shift
             for
             themselues
             ,
             and
             so
             to
             be
             violently
             plunged
             into
             the
             botome
             :
             they
             were
             presently
             driuen
             vp
             againe
             with
             as
             great
             a
             violence
             vnto
             the
             top
             ,
             and
             so
             sloted
             vppon
             the
             superficies
             of
             the
             water
             vntill
             they
             were
             dead
             .
             The
             quātitie
             of
             this
             stinking
             lake
             is
             about
             8.
             high
             Almaigne
             miles
             ,
             with
             in
             the
             compasse
             of
             it
             were
             scituated
             these
             fiue
             Citties
             ,
             
               Sodom
               ,
               Gomorah
               ,
               Adama
               ,
               Seboim
               ,
            
             and
             Segor
             ,
             which
             were
             destroyed
             with
             fire
             and
             brimstone
             ,
             of
             the
             which
             the
             cheife
             and
             principal
             was
             Sodom
             .
             In
             this
             water
             standeth
             a
             Rocke
             ,
             which
             to
             them
             that
             behold
             it
             ,
             representeth
             the
             image
             of
             a
             woman
             ,
             that
             is
             Lots
             wife
             .
             In
             the
             bankes
             round
             about
             it
             ,
             &
             al
             the
             ground
             which
             is
             neare
             it
             ,
             are
             some
             reliques
             of
             these
             Citties
             yet
             remayning
             ,
             for
             the
             earth
             doth
             looke
             like
             ashes
             taken
             out
             of
             a
             furnace
             ,
             there
             are
             great
             stones
             and
             peeces
             of
             rockes
             which
             looke
             as
             if
             they
             had
             bin
             in
             the
             fier
             ,
             greate
             heapes
             of
             salte
             ,
             a
             smell
             of
             fire
             as
             if
             the
             place
             were
             still
             burning
             ,
             a
             filthye
             sauour
             of
             brimstone
             ,
             such
             smokes
             &
             vapours
             continually
             rising
             out
             of
             the
             ground
             ,
             that
             they
             doe
             annoy
             the
             villages
             and
             inhabitants
             which
             are
             anye
             way
             nere
             that
             place
             .
             Some
             Trees
             doe
             growe
             there
             ,
             and
             bring
             fruite
             ,
             but
             the
             fruites
             thereof
             neuer
             come
             to
             rypenes
             :
             if
             a
             man
             gather
             one
             of
             the
             Apples
             and
             cut
             it
             with
             his
             knife
             ,
             they
             are
             full
             of
             nothing
             but
             sparkles
             of
             fire
             and
             noysome
             smoakes
             .
             And
             therfore
             ,
             for
             the
             confirmation
             of
             this
             story
             ,
             besides
             the
             witnes
             of
             the
             Scriptures
             ,
             we
             need
             no
             more
             then
             the
             testimony
             of
             the
             place
             it selfe
             ,
             which
             doth
             most
             plainly
             discouer
             it selfe
             .
             And
             therefore
             ,
             the
             best
             counsaile
             that
             I
             can
             giue
             the
             Atheist
             that
             readeth
             this
             storye
             is
             this
             :
             that
             hereafter
             he
             doe
             no
             more
             denye
             the
             truth
             of
             it
             ,
             or
             make
             anye
             question
             how
             it
             might
             be
             ,
             but
             rather
             thus
             :
             
               Quotiescunque
               legit
               historiam
               timeas
               ne
               ipse
               flat
               historia
               ,
            
             so
             
             often
             as
             he
             readeth
             the
             storye
             ,
             let
             him
             tremble
             at
             Gods
             iudgements
             ,
             leaste
             he
             become
             also
             an
             acter
             of
             such
             a
             Tragedye
             ,
             and
             the
             subiecte
             of
             the
             like
             storye
             ,
             that
             is
             ,
             leaste
             he
             be
             turned
             into
             a
             stone
             as
             Lots
             wife
             was
             ,
             or
             consumed
             with
             fire
             and
             brimstone
             as
             Sodome
             was
             .
          
        
         
           
             Chapter
             .
             13.
             
          
           
             
               Of
               Christ
               .
            
          
           
             I
             Haue
             (
             I
             trust
             )
             sufficiently
             proued
             that
             there
             is
             a
             God
             ,
             that
             the
             Atheists
             might
             be
             conuerted
             vnto
             the
             true
             God.
             But
             ,
             because
             this
             knoweledge
             of
             God
             in
             his
             creatures
             ,
             is
             onely
             sufficient
             to
             giue
             them
             occasion
             to
             seeke
             further
             ,
             and
             no
             way
             in
             it selfe
             able
             to
             saue
             their
             soules
             ,
             they
             must
             also
             knowe
             him
             in
             his
             Sonne
             ,
             by
             whome
             onely
             saluation
             commeth
             .
             When
             the
             fulnes
             of
             time
             was
             
             come
             saith
             the
             Apostle
             ,
             God
             sent
             his
             Sonne
             made
             of
             a
             womā
             &c
             That
             I
             may
             therefore
             proue
             vnto
             them
             God
             in
             his
             Sonne
             our
             Sauiour
             Christ
             ,
             by
             humane
             authorityes
             and
             reasons
             ,
             because
             they
             will
             not
             stand
             to
             the
             authoritye
             of
             the
             Scriptures
             :
             I
             will
             not
             alleage
             the
             testimony
             of
             the
             deuils
             out
             of
             the
             Gospell
             ,
             which
             sayd
             :
             Iesus
             thou
             Sonne
             of
             God
             ,
             what
             haue
             we
             to
             doe
             with
             thee
             ?
             art
             thou
             come
             hither
             to
             tormēt
             vs
             before
             y
             e
             time
             ?
             but
             out
             of
             prophane
             
             historyes
             ,
             which
             sayd
             in
             effect
             the
             same
             thing
             .
             For
             ,
             being
             silenced
             at
             his
             comming
             ,
             that
             their
             Oracles
             could
             giue
             no
             more
             answer
             ,
             and
             being
             asked
             a
             reason
             of
             their
             silence
             ,
             one
             of
             them
             answered
             ,
             as
             in
             the
             4.
             
             Chapter
             I
             haue
             already
             shewed
             vnto
             you
             .
          
           
             
               Me
               puer
               Hebraeus
               diuos
               Deus
               ipse
               gubernans
            
             
               Cedere
               sede
               iubet
               ,
               tristemque
               redire
               sub
               orcum
               .
            
             
               Aris
               ergo
               dehinc
               tacitus
               abcedito
               nostris
               .
            
          
           
             Vpon
             which
             answer
             by
             them
             giuen
             ,
             Augustus
             the
             Emperour
             erected
             an
             Altar
             in
             the
             Capitoll
             of
             Rome
             with
             this
             inscription
             :
             ARA
             PRIMO-GENITI
             DEI
             ,
             An
             Altar
             dedicated
             to
             the
             first
             begotten
             Sonne
             of
             GOD.
             I
             cannot
             see
             how
             any
             thing
             can
             be
             playner
             then
             the
             deuils
             confession
             by
             the
             Oracle
             of
             Apollo
             ,
             wherein
             he
             is
             called
             :
             
               Puer
               Hebraeus
            
             ,
             an
             Hebrue
             Childe
             ,
             &
             Deus
             
             a
             God.
             A
             childe
             there
             is
             ,
             his
             birth
             and
             humane
             nature
             ,
             like
             that
             of
             the
             Prophet
             
               Esay
               :
               Natus
               est
               nobis
               puer
               ,
            
             a
             Childe
             is
             borne
             vnto
             
             vs
             ,
             and
             an
             Hebrue
             as
             the
             Apostle
             speaketh
             :
             Hee
             descended
             not
             of
             Angells
             ,
             but
             of
             the
             seede
             of
             Abraham
             .
             And
             God
             ,
             there
             is
             his
             Diuine
             nature
             ,
             God
             is
             become
             a
             childe
             ,
             there
             is
             Christ
             God
             and
             man.
             
          
           
             Our
             Sauiour
             shewed
             himselfe
             many
             waies
             to
             the
             Infidels
             to
             be
             God
             ,
             &
             yet
             to
             be
             borne
             ,
             but
             they
             vnderstood
             him
             not
             .
             Tully
             citeth
             
             the
             prophecy
             of
             Sybel
             for
             proofe
             y
             t
             a
             King
             should
             be
             borne
             ,
             and
             that
             none
             shold
             be
             saued
             vnles
             they
             did
             imbrace
             him
             ,
             &
             yet
             ,
             neither
             he
             nor
             the
             rest
             of
             the
             Romās
             had
             the
             grace
             to
             applie
             it
             rightly
             .
             Tully
             his
             selfe
             did
             onely
             aleadge
             it
             ,
             but
             not
             beleeue
             it
             ,
             for
             hee
             thought
             it
             to
             be
             some
             inuentiō
             of
             man
             tēding
             to
             the
             alteration
             of
             the
             state
             of
             
               Rome
               .
               Lentulus
            
             applyed
             it
             vnto
             himselfe
             ,
             hoping
             hee
             should
             be
             that
             King
             ,
             &
             therfore
             ioyned
             in
             conspiracie
             with
             
               Cataline
               .
               Virgill
            
             applyed
             it
             to
             Solonius
             the
             Sonne
             of
             Pollio
             because
             he
             
             was
             his
             good
             Patron
             ,
             &
             was
             desirous
             to
             ;
             honour
             &
             magnifie
             him
             aboue
             other
             men
             .
             And
             it
             is
             very
             likely
             that
             Virgil
             had
             heard
             something
             concerning
             this
             matter
             of
             the
             Hebrues
             themselues
             ,
             because
             (
             as
             Iosephus
             writeth
             )
             when
             so
             euer
             Herod
             the
             King
             of
             Iudaea
             came
             to
             Rome
             he
             lodged
             at
             Pollio
             his
             house
             ,
             vnto
             which
             house
             Virgill
             often
             resorted
             .
             But
             afterward
             Constantine
             the
             great
             did
             expound
             
             that
             prophecie
             to
             bee
             vnderstood
             onely
             of
             the
             incarnation
             of
             Christ
             .
             Iosephus
             writeth
             that
             there
             was
             an
             auncient
             prophecie
             among
             the
             Romans
             ,
             that
             a
             King
             should
             come
             out
             of
             Iudaea
             ,
             which
             should
             be
             the
             great
             man
             of
             the
             worlde
             .
             But
             they
             were
             so
             blinde
             that
             they
             could
             not
             apply
             it
             vnto
             Christ
             ,
             of
             whome
             it
             was
             meant
             ,
             but
             they
             vnderstood
             it
             of
             Vespacian
             the
             Emperour
             because
             hee
             conquered
             the
             Iewes
             .
             Swetonius
             maketh
             mention
             of
             a
             strange
             accident
             which
             fell
             out
             at
             Rome
             before
             the
             birth
             of
             Christ
             ,
             by
             which
             it
             was
             publikely
             acknowledged
             that
             Nature
             did
             beeede
             a
             King
             which
             should
             raigne
             ouer
             the
             people
             of
             Rome
             ,
             &
             what
             that
             wonder
             was
             ,
             Dio
             sheweth
             :
             In
             the
             Capitoll
             many
             images
             were
             ouerthrowne
             
             from
             heauen
             ,
             writings
             in
             grauen
             in
             Marble
             pillers
             were
             blotted
             out
             .
             But
             they
             had
             not
             somuch
             light
             as
             to
             vnderstand
             that
             the
             Kingdome
             of
             Christ
             his
             Gospell
             should
             ouerthrow
             idolatrie
             ,
             and
             prescribe
             new
             Christian
             lawes
             ,
             whereby
             his
             Church
             should
             be
             gouerned
             .
             Great
             was
             the
             blindenes
             of
             Augustus
             which
             could
             
             erect
             an
             altar
             to
             the
             Sonne
             of
             God
             ,
             &
             yet
             could
             not
             acknowledg
             the
             Sonne
             of
             God
             whē
             he
             was
             borne
             and
             published
             to
             the
             world
             ,
             and
             being
             himselfe
             a
             tipe
             &
             figure
             of
             Christ
             ,
             yet
             did
             not
             see
             christ
             in
             his
             selfe
             ,
             of
             whome
             hee
             was
             a
             figure
             .
             And
             ,
             that
             it
             may
             not
             seeme
             to
             any
             man
             absurde
             which
             I
             haue
             said
             ,
             that
             Augustus
             ,
             was
             a
             tipe
             of
             Christ
             ,
             wee
             finde
             the
             like
             in
             the
             Prophet
             Esay
             concerning
             Cyrus
             the
             King
             of
             Persia
             :
             I
             haue
             likened
             thee
             to
             my selfe
             ,
             thogh
             thou
             hast
             
             not
             knowne
             me
             .
             Cyrus
             was
             a
             tipe
             of
             Christ
             though
             hee
             knewe
             not
             Christ
             ,
             in
             that
             he
             deliuered
             Gods
             people
             out
             of
             Captiuitie
             ,
             by
             giuing
             them
             leaue
             to
             returne
             to
             their
             countrie
             and
             to
             builde
             the
             Temple
             .
             So
             was
             Augustus
             a
             tipe
             of
             Christ
             in
             his
             happie
             &
             peaceable
             gouernment
             of
             the
             Empire
             ,
             in
             that
             hee
             was
             saluted
             first
             by
             that
             name
             of
             Augustus
             the
             sixt
             day
             of
             Ianuarie
             ,
             and
             the
             same
             day
             was
             Christ
             worshipped
             as
             a
             God
             &
             King
             by
             the
             wise
             men
             which
             came
             from
             the
             Easte
             :
             that
             vnder
             him
             were
             burnt
             the
             recordes
             and
             
             specialties
             of
             the
             debts
             w
             t
             were
             due
             to
             the
             treasure
             house
             or
             chamber
             of
             the
             Empire
             ;
             for
             so
             by
             our
             Sauiour
             was
             cancelled
             the
             hand-writing
             
             of
             ordinance
             which
             was
             against
             vs
             ,
             and
             it
             ,
             was
             nayled
             on
             the
             Crosse
             ,
             when
             our
             Sauiour
             was
             borne
             :
             greate
             quantitie
             of
             oyle
             did
             miraculously
             issue
             out
             of
             the
             earth
             ,
             what
             was
             that
             but
             the
             birth
             of
             the
             Lords
             annointed
             w
             t
             was
             annointed
             with
             the
             oyle
             of
             gladnes
             aboue
             al
             his
             fellowes
             ?
             vpon
             that
             miracle
             Augustus
             was
             so
             astonished
             y
             t
             he
             made
             proclamatiō
             ,
             y
             t
             after
             that
             time
             no
             mā
             shold
             
             call
             him
             Lord
             ,
             &
             what
             was
             that
             but
             a
             manifest
             acknowledgemēt
             that
             a
             greater
             Lord
             was
             borne
             then
             Augustus
             was
             ?
          
           
             To
             this
             also
             I
             may
             adde
             the
             testimonye
             of
             the
             starces
             and
             constellations
             in
             heauen
             ,
             to
             shew
             the
             Atheist
             the
             birth
             of
             the
             Son
             
             of
             God
             vpon
             the
             earth
             .
             The
             wisemen
             ,
             as
             I
             haue
             shewed
             before
             ,
             sought
             out
             our
             Sauiour
             Christ
             by
             the
             leading
             of
             a
             Starre
             ,
             which
             Staire
             I
             haue
             proued
             to
             bee
             miraculous
             .
             And
             yet
             although
             the
             birth
             of
             the
             Sonne
             of
             God
             was
             not
             subiect
             to
             constellations
             ,
             but
             was
             farre
             aboue
             the
             capacitie
             of
             Astrologers
             and
             the
             course
             of
             the
             heauens
             :
             yet
             the
             verie
             Astrologicall
             predictions
             ,
             and
             Aspects
             of
             other
             naturall
             Starres
             were
             enough
             to
             giue
             occasion
             to
             the
             Gentiles
             to
             seeke
             farther
             and
             so
             to
             come
             to
             the
             knowledge
             of
             the
             birth
             of
             Christ
             ,
             for
             asmuch
             as
             they
             did
             yeelde
             
               benignos
               influxus
               et
               amica
               lumina
            
             ,
             as
             the
             Astrologers
             call
             them
             ;
             the
             best
             influences
             ;
             and
             moste
             fauourable
             Aspects
             vnto
             the
             natiuitie
             of
             him
             ,
             of
             whome
             
             they
             receaued
             their
             influences
             ,
             their
             lights
             ,
             their
             Aspects
             ,
             and
             all
             their
             heauenly
             vertues
             .
             The
             wise
             men
             which
             came
             from
             Persia
             to
             Bethleem
             ,
             although
             they
             could
             not
             knowe
             Christ
             by
             the
             heauens
             ,
             yet
             the
             heauens
             gaue
             them
             two
             manner
             of
             wayes
             to
             vnderstand
             that
             a
             man
             shold
             be
             borne
             ,
             which
             in
             glorie
             &
             honour
             ,
             vertue
             and
             pietie
             ,
             should
             farre
             exceede
             all
             other
             men
             .
             For
             first
             ,
             the
             sixt
             yeare
             before
             our
             Sauiour
             was
             borne
             ,
             there
             was
             a
             coniunction
             of
             Iupiter
             and
             Saturne
             in
             Cancer
             ,
             which
             mooued
             all
             the
             Astrologers
             then
             liuing
             ,
             to
             say
             ,
             that
             shortly
             after
             there
             should
             insue
             a
             verie
             great
             change
             and
             alteration
             of
             Religion
             .
             Secondly
             the
             constitution
             of
             the
             heauen
             which
             was
             at
             the
             time
             of
             our
             Sauiour
             his
             birth
             in
             the
             42.
             yeare
             of
             the
             Empire
             of
             Augustus
             the
             24.
             of
             December
             a
             little
             before
             midnight
             did
             testifie
             the
             same
             .
             For
             in
             it
             the
             
             Horoscopus
             was
             the
             eight
             part
             of
             Virgo
             ,
             which
             signifieth
             change
             of
             Religion
             ,
             Saturne
             was
             in
             the
             highest
             part
             of
             the
             heauen
             ,
             Sol
             in
             the
             lowest
             ,
             which
             did
             shewe
             that
             such
             a
             Childe
             was
             borne
             which
             might
             cause
             the
             world
             to
             wonder
             .
             And
             as
             
               Albertus
               Magnus
            
             citeth
             out
             of
             Albumasar
             the
             great
             Astrologer
             :
             
               ascendi
               in
               prema
            
             
             
               facie
               illius
               signi
               virgo
               pulchra
               et
               honesta
               habens
               in
               manu
               sua
               duas
               spicas
               et
               nutrit
               puerum
               ,
               et
               vocat
               ipsum
               puerum
               quaedam
               gēs
               Ipsum
               ,
               et
               ascendit
               cum
               eastella
               virginis
               ;
               Non
               quod
               subiaceret
               stellarum
               motui
               qui
               creauit
               ipsas
               stellas
               ,
               sed
               quia
               quum
               extenderet
               coelum
               sicvt
            
             
             
               pellem
               ,
               formans
               librum
               vniuersitatis
               ,
               noluit
               literis
               eiusdem
               de
               esse
               ex
               his
               quae
               secundum
               prudentiam
               suam
               in
               libro
               aeternitatis
               sunt
               scriptae
               etiam
               elegantissimum
               illud
               a
               natura
               quod
               de
               virgine
               nasceretur
               ,
               et
               per
               hoc
               innueretur
               homo
               carnalis
               et
               verus
               ,
               qui
               non
               naturaliter
               nascebatur
               .
            
             There
             arose
             in
             the
             first
             aspect
             of
             the
             signe
             Virgo
             ,
             a
             faire
             and
             chaste
             Virgin
             ,
             hauing
             two
             eares
             of
             Corne
             in
             her
             hand
             ,
             and
             a
             Childe
             in
             her
             armes
             ,
             which
             Childe
             some
             nations
             doe
             call
             Iesus
             ,
             not
             as
             if
             he
             that
             made
             the
             starres
             were
             any
             way
             subiect
             to
             the
             motion
             of
             the
             Starres
             ,
             but
             that
             hee
             which
             stretcheth
             foorth
             the
             heauens
             as
             a
             scrole
             of
             Parchment
             ,
             when
             hee
             writ
             the
             booke
             of
             nature
             ,
             might
             not
             want
             witnes
             out
             of
             the
             booke
             of
             nature
             ,
             of
             that
             which
             before
             was
             contayned
             in
             the
             book
             of
             aeternitie
             ,
             which
             was
             his
             secret
             decree
             ,
             that
             a
             Virgin
             should
             bring
             foorth
             a
             Childe
             ,
             and
             so
             he
             should
             be
             described
             to
             vs
             to
             be
             a
             natural
             man
             although
             not
             borne
             after
             a
             naturall
             manner
             .
          
           
             Thus
             ,
             haue
             I
             proued
             the
             comming
             of
             Christ
             by
             manie
             witnesses
             ,
             
             of
             mē
             ,
             of
             deuils
             ,
             of
             stars
             &
             senseles
             creatures
             ,
             cyted
             out
             of
             prophane
             stories
             ,
             because
             the
             Atheist
             wil
             not
             beleeue
             the
             testimony
             of
             God
             &
             Angels
             in
             the
             holy
             Bible
             .
             Yet
             for
             their
             better
             satisfactiō
             concerning
             diuers
             particulars
             ,
             I
             will
             alleage
             them
             reason
             so
             far
             as
             faith
             may
             bee
             made
             manifest
             by
             reason
             ,
             that
             if
             possibly
             it
             may
             be
             ,
             they
             may
             be
             brought
             to
             the
             acknowledgment
             of
             the
             truth
             .
          
           
             They
             aske
             vs
             what
             neede
             there
             was
             that
             the
             Son
             of
             God
             should
             take
             our
             flesh
             ?
             and
             whether
             God
             was
             not
             able
             to
             saue
             vs
             by
             other
             meanes
             ?
             I
             answer
             ,
             Man
             offended
             God
             ,
             &
             therfore
             it
             behoued
             man
             to
             make
             satisfaction
             ,
             but
             mā
             alone
             was
             not
             able
             to
             satisfye
             ,
             therefore
             God
             &
             mā
             were
             ioyned
             together
             .
             I
             proue
             the
             minor
             ,
             that
             man
             alone
             was
             not
             able
             to
             satisfie
             ,
             because
             God
             would
             not
             be
             satisfyed
             but
             by
             sacrifice
             ,
             &
             no
             sacrifice
             vnlesse
             it
             were
             infinite
             ,
             could
             suffice
             .
             That
             an
             infinite
             sacrifice
             was
             requisit
             ,
             I
             proue
             by
             these
             reasons
             :
             An
             infinite
             offence
             cannot
             be
             purged
             but
             by
             a
             sacrifice
             answerable
             to
             the
             offence
             ,
             but
             mans
             offence
             was
             infinite
             in
             two
             respects
             ,
             first
             ,
             of
             the
             infinite
             God-head
             w
             t
             was
             offended
             ,
             secondly
             of
             man
             himself
             w
             t
             was
             the
             offender
             ,
             which
             although
             he
             be
             finite
             ,
             yet
             
               voluntate
               peccandi
               in
               infinitum
               rapitur
            
             ,
             hee
             hath
             an
             infinite
             wil
             &
             desire
             to
             cōmit
             offences
             .
             And
             againe
             ,
             as
             man
             alone
             was
             not
             sufficiēt
             ,
             so
             it
             was
             not
             for
             God
             alone
             to
             worke
             this
             worke
             of
             our
             redēption
             ,
             because
             there
             was
             no
             sacrifice
             sufficiēt
             to
             pacifie
             God
             but
             by
             death
             ,
             &
             ,
             as
             man
             without
             God
             could
             not
             ouer-come
             death
             ,
             so
             God
             without
             man
             could
             not
             suffer
             death
             ,
             &
             therefore
             it
             was
             required
             that
             the
             Sauiour
             of
             the
             worlde
             should
             be
             God
             incarnate
             ,
             and
             so
             God
             and
             man
             to
             make
             one
             Christ
             might
             be
             vnited
             together
             .
          
           
             They
             aske
             how
             it
             came
             to
             passe
             that
             man
             offended
             ?
             For
             their
             satisfaction
             I
             answere
             :
             God
             made
             two
             especiall
             creatures
             to
             his
             owne
             Image
             ,
             indued
             with
             vnderstanding
             ,
             Angels
             and
             men
             :
             hee
             gaue
             thē
             two
             giftes
             wherby
             they
             might
             continue
             their
             happy
             estate
             ,
             knowledge
             to
             distinguish
             betweene
             good
             and
             euill
             ,
             &
             freedome
             of
             will
             to
             choose
             one
             &
             leaue
             the
             other
             ,
             so
             that
             they
             might
             choose
             whether
             they
             would
             fall
             or
             stand
             .
             The
             Angelles
             first
             fell
             ,
             the
             cause
             of
             their
             fall
             was
             pride
             ,
             the
             obiect
             by
             which
             they
             were
             puffed
             vp
             ,
             the
             reflection
             of
             themselues
             vpon
             their
             own
             selues
             beholding
             their
             owne
             glorie
             and
             that
             excellencie
             whereunto
             they
             were
             created
             .
             For
             they
             could
             not
             be
             proud
             without
             an
             obiect
             ,
             &
             there
             could
             be
             no
             other
             obiect
             to
             make
             thē
             proud
             but
             themselues
             .
             
             For
             God
             was
             so
             farre
             aboue
             them
             in
             glorie
             ,
             that
             the
             sight
             of
             him
             would
             make
             them
             rather
             to
             haue
             a
             meane
             conceite
             of
             themselues
             and
             as
             for
             man
             he
             was
             farre
             beneath
             them
             ,
             that
             they
             took
             no
             such
             delight
             in
             looking
             so
             stedfastlye
             vpon
             him
             ,
             as
             to
             compare
             him
             with
             themselues
             .
             And
             therfore
             they
             beheld
             themselues
             in
             themselues
             ,
             and
             so
             being
             delighted
             with
             their
             owne
             glory
             ,
             manie
             of
             them
             forgot
             their
             owne
             selues
             how
             they
             were
             subordinate
             vnto
             God
             ,
             and
             so
             their
             seruice
             &
             duetie
             towards
             God
             was
             interrupted
             ,
             which
             did
             consist
             in
             perfect
             loue
             ,
             sincere
             adoration
             ,
             and
             imitation
             of
             him
             .
             And
             for
             this
             cause
             they
             were
             cast
             downe
             .
             After
             their
             fall
             they
             enuied
             that
             man
             should
             stand
             ,
             and
             mooued
             him
             to
             disobedience
             ,
             the
             outward
             obiect
             which
             allured
             him
             to
             disobedience
             being
             an
             Apple
             ,
             they
             mooued
             him
             to
             take
             the
             Apple
             by
             false
             suggestions
             ;
             that
             so
             his
             estate
             should
             bee
             aduanced
             .
             Now
             both
             Angells
             &
             men
             had
             fallen
             ,
             it
             pleased
             God
             to
             restore
             man
             againe
             ,
             but
             not
             Angells
             ,
             for
             these
             two
             causes
             :
             First
             ,
             the
             Angells
             being
             first
             in
             the
             praeuarication
             seduced
             man
             ,
             and
             were
             the
             cause
             of
             his
             fall
             .
             Secondly
             ,
             the
             Angells
             being
             Spirits
             and
             not
             bodies
             were
             of
             greater
             perfection
             then
             man
             was
             ,
             &
             therefore
             better
             able
             to
             withstand
             sinne
             and
             all
             manner
             of
             temptations
             then
             man
             was
             ,
             and
             therefore
             God
             was
             more
             highly
             displeased
             with
             the
             sinne
             of
             Angells
             then
             he
             was
             with
             the
             sinne
             of
             men
             .
             And
             therefore
             hee
             sent
             his
             Sonne
             for
             the
             redemption
             of
             Man
             ,
             but
             not
             of
             Angells
             .
          
           
             They
             aske
             why
             the
             Father
             tooke
             not
             flesh
             rather
             then
             the
             Sonne
             ?
             why
             the
             Sonne
             being
             incarnate
             had
             his
             conception
             of
             the
             holy
             Ghost
             without
             begetting
             how
             he
             could
             be
             borne
             of
             a
             Virgin
             ,
             and
             wherefore
             he
             was
             so
             borne
             ?
             to
             which
             questions
             I
             answer
             as
             followeth
             :
          
           
             The
             incarnation
             of
             the
             Sonne
             was
             the
             worke
             of
             the
             whole
             Trinitye
             ,
             yet
             one
             person
             was
             incarnate
             ,
             as
             if
             three
             sisters
             should
             make
             a
             Coate
             ,
             and
             one
             put
             it
             on
             .
             
               Pater
               &
               Spiritus
               imple
               erunt
               carnem
               Christi
               maiestate
               ,
               Filius
               tantum
               assumptione
               ,
            
             The
             Father
             and
             the
             holy
             Ghost
             filled
             the
             flesh
             of
             Christ
             by
             their
             maiesty
             ,
             but
             the
             Sonne
             by
             assumptiō
             of
             it
             vnto
             him selfe
             
               Quia
               congruum
               fuit
               ,
               vt
               qui
               erat
               in
               deitate
               Filius
               Dei
               ,
               esset
               in
               humanitate
               filius
               hominis
               ,
            
             It
             was
             most
             fit
             that
             the
             Sonne
             onely
             should
             be
             incarnate
             ,
             and
             not
             the
             father
             ,
             nor
             the
             holy
             Ghost
             ,
             that
             he
             which
             in
             his
             diuinity
             was
             the
             Sonne
             of
             God
             ,
             might
             be
             in
             his
             humanitye
             the
             Sonne
             of
             man.
             
          
           
           
             He
             could
             not
             haue
             beene
             man
             ,
             had
             he
             not
             beene
             conceiued
             .
             And
             forasmuch
             as
             he
             came
             into
             the
             world
             to
             redeeme
             mankind
             ,
             which
             he
             could
             not
             doe
             vnles
             he
             were
             without
             sinne
             ,
             &
             he
             could
             not
             haue
             beene
             without
             sinne
             ,
             had
             he
             not
             beene
             conceiued
             onely
             and
             not
             begotten
             ,
             For
             if
             man
             had
             begotten
             him
             he
             had
             begotten
             him
             in
             sinne
             ,
             because
             
               omne
               simile
               generat
               sui
               simile
            
             ,
             euerye
             thing
             which
             begetteth
             doth
             beget
             that
             which
             is
             like
             to
             it selfe
             ,
             and
             therfore
             he
             was
             not
             begotten
             ,
             but
             onely
             conceiued
             without
             the
             helpe
             of
             man
             ,
             and
             he
             could
             not
             haue
             beene
             so
             conceiued
             ,
             but
             by
             the
             holy
             Ghost
             .
             He
             was
             therefore
             conceiued
             by
             the
             holy
             Ghost
             ,
             that
             he
             might
             be
             conceiued
             without
             sinne
             .
          
           
             As
             he
             was
             conceiued
             by
             the
             holy
             Ghost
             that
             he
             might
             be
             conceiued
             without
             sinne
             ,
             so
             he
             was
             borne
             of
             a
             Virgin
             that
             he
             might
             be
             borne
             without
             sinne
             .
             But
             they
             aske
             how
             he
             could
             be
             borne
             of
             a
             Virgin
             ?
             I
             could
             aske
             them
             how
             Eue
             could
             be
             borne
             of
             Adam
             without
             a
             mother
             ?
             or
             Adam
             of
             the
             earth
             without
             father
             or
             mother
             ?
             why
             could
             not
             Christ
             aswell
             be
             borne
             of
             a
             mother
             without
             a
             father
             ,
             as
             Eue
             of
             a
             man
             without
             a
             woman
             ,
             or
             Adam
             without
             man
             or
             woman
             ?
             And
             because
             this
             doth
             not
             onely
             concerne
             the
             A
             theist
             ,
             but
             also
             the
             Iewe
             and
             the
             Maniche
             ,
             S.
             Augustin
             for
             confutation
             of
             them
             both
             sayth
             :
             
               Ego
               tibi
               ostendam
               incredule
               Iudaee
               &
               detestande
               Manichaee
               ,
               peperisse
               Virginem
               ,
            
             I
             will
             proue
             to
             the
             vnbeleeuing
             Iewe
             ,
             and
             the
             curssed
             Maniche
             ,
             how
             a
             Virgin
             may
             bring
             forth
             a
             Childe
             .
             Against
             the
             Iewe
             he
             alleageth
             that
             twelue
             roddes
             according
             to
             the
             number
             of
             the
             12.
             
             Tribes
             were
             put
             into
             the
             Arke
             of
             the
             couenant
             ,
             among
             the
             rest
             ,
             Aarons
             rodde
             wanting
             
             moysture
             ,
             and
             all
             the
             rightes
             of
             nature
             ,
             contrary
             to
             nature
             brought
             forth
             fruite
             .
             
               Quod
               virga
               potuit
               ,
               virgo
               non
               potuit
               ?
               virga
               potuit
               contra
               naturam
               Nuces
               producere
               ,
               nunquid
               &
               Virgo
               non
               potuit
               contra
               naturam
               Dei
               filium
               generare
               ?
               ostendas
               mihi
               quo
               modo
               virga
               Nuces
               pratulit
               ,
               &
               ego
               tibi
               ostendam
               quo
               modo
               Virgo
               filium
               peperit
               .
            
             That
             which
             a
             rodde
             could
             doe
             ,
             could
             not
             a
             Virgin
             doe
             ?
             a
             rodde
             could
             contrary
             to
             nature
             bring
             forth
             Almonds
             ,
             and
             could
             not
             a
             Virgin
             contrary
             to
             nature
             bring
             forth
             the
             Sonne
             of
             God
             ?
             shewe
             me
             how
             the
             rodde
             brought
             forth
             Almonds
             ,
             and
             I
             will
             shewe
             thee
             how
             a
             Virgin
             brought
             forth
             a
             Childe
             .
             
               Rubus
               sust●…uit
               ignem
               ,
               &
               non
               amisit
               viriditatem
               ,
               sic
               Virgo
               peperit
               Christum
               &
               non
               amisit
               virginitatem
               .
            
             The
             Bush
             burned
             and
             yet
             continued
             greene
             ,
             but
             as
             
             the
             Bush
             bore
             the
             heat
             of
             the
             fire
             without
             losse
             of
             viriditye
             ,
             so
             the
             Virgin
             bore
             a
             Childe
             wtthout
             losse
             of
             virginitye
             .
             This
             may
             suffice
             
             to
             confute
             the
             Iewe
             which
             doth
             allow
             the
             authoritye
             of
             the
             bookes
             of
             Moses
             ,
             but
             it
             wil
             not
             serue
             for
             the
             confutatiō
             of
             the
             Atheist
             ,
             for
             he
             will
             aske
             me
             how
             it
             may
             stand
             with
             humane
             reason
             and
             with
             the
             rules
             of
             arte
             how
             this
             may
             be
             ?
             and
             how
             there
             may
             be
             
               penetratio
               corporum
            
             ,
             that
             one
             body
             should
             penetrate
             an
             other
             ?
             I
             will
             not
             therfore
             cyte
             the
             authorityes
             &
             exāples
             of
             the
             scriptures
             ,
             how
             Christ
             arose
             out
             of
             his
             graue
             ,
             the
             graue
             being
             shut
             vp
             ,
             &
             the
             stone
             not
             rolled
             away
             :
             how
             after
             his
             resurrection
             he
             went
             into
             the
             house
             where
             his
             Disciples
             were
             ,
             the
             doores
             being
             locked
             :
             how
             at
             his
             ascension
             he
             peirced
             the
             heauens
             :
             how
             he
             is
             (
             as
             before
             I
             haue
             
             shewed
             )
             
               liberrimum
               agens
               ,
               &
               medijs
               non
               alligatum
               ,
            
             a
             free
             agent
             ,
             and
             not
             tyed
             to
             meanes
             whereby
             he
             worketh
             :
             how
             he
             hath
             
               metaphysicum
               imperium
               in
               singula
            
             ,
             a
             supernaturall
             power
             whereby
             he
             ouer-ruleth
             all
             creatures
             .
             But
             I
             will
             dispute
             by
             reason
             against
             the
             Atheist
             ,
             as
             S.
             Augustin
             doth
             against
             the
             Maniche
             :
             
               Solis
               radius
               specular
               penetrat
               ,
               &
               soliditatem
               illius
               insensibili
               soliditate
               pertransit
               ,
               &
               talis
               videtur
               foris
               qualis
               intus
               ,
               nec
               quum
               ingreditur
               violat
               ,
               nec
               quum
               egreditur
               dissipat
               ,
               quoniam
               ad
               ingressum
               &
               egressum
               specular
               integrum
               perseuerat
               .
               Specular
               non
               rumpit
               solaris
               radius
               ,
               neque
               igitur
               integritatem
               Virginis
               vitiare
               potuit
               ingressus
               aut
               egressus
               Deitatis
               .
            
             The
             Sun-beame
             peirceth
             through
             the
             glasse
             ,
             &
             the
             glasseis
             not
             broken
             ,
             how
             it
             passeth
             through
             so
             solid
             &
             hard
             a
             body
             ,
             the
             eye
             or
             sense
             of
             man
             cannot
             perceiue
             ,
             it
             looketh
             alike
             both
             within
             and
             without
             :
             whē
             it
             entreth
             in
             ,
             the
             glasse
             is
             not
             cracked
             by
             the
             entrance
             of
             it
             ,
             when
             it
             goeth
             out
             agayne
             ,
             the
             glasse
             remaineth
             without
             blemish
             as
             it
             was
             before
             :
             and
             so
             it
             is
             with
             our
             Sauiour
             Christ
             which
             passed
             through
             the
             Virgins
             wombe
             .
          
           
             He
             came
             in
             forme
             of
             a
             seruant
             that
             he
             might
             suffer
             ,
             
               si
               enim
               cognouissent
               ,
               Dominum
               gloriae
               non
               crucifixissent
               ,
            
             for
             if
             he
             had
             beene
             outwardly
             glorious
             ,
             that
             the
             Iewes
             had
             knowen
             him
             to
             be
             the
             Lord
             of
             glory
             ,
             they
             had
             neuer
             put
             him
             to
             so
             vnglorious
             a
             death
             .
             And
             seeing
             that
             he
             came
             to
             dye
             ,
             it
             behoued
             him
             to
             dye
             vpon
             the
             Crosse
             ,
             &
             to
             choose
             that
             death
             aboue
             all
             other
             .
             
               Placuit
               Deo
               hominem
               reconciliasse
               eodem
               modo
               quo
               nouit
               cecidisse
               :
               homo
               damnatus
               est
               in
               ligno
               ,
               reconciliatus
               est
               in
               ligno
               ,
               vixit
               in
               ligno
               vitae
               ,
               mortuus
               est
               in
               ligno
               scientiae
               ,
               reuixit
               in
               ligno
               Crucis
               .
               Quia
               primus
               Adam
               deceptus
               
               est
               in
               ligno
               ,
               secūdus
               Adam
               passus
               est
               in
               ligno
               .
            
             It
             pleased
             God
             that
             mā
             should
             rise
             by
             the
             same
             maner
             as
             he
             fel
             ,
             but
             mās
             saluatiō
             came
             by
             the
             wood
             of
             y
             e
             tree
             ,
             &
             therfore
             his
             saluatiō
             came
             throgh
             the
             wood
             of
             the
             tree
             .
             Because
             the
             first
             Adam
             was
             deceiued
             in
             the
             tree
             ,
             the
             secōd
             Adā
             suffered
             in
             the
             tree
             .
             Man
             liued
             in
             the
             wood
             of
             life
             ,
             man
             dyed
             in
             the
             wood
             of
             knowledge
             ,
             man
             reuyued
             agayne
             in
             the
             wood
             of
             the
             crosse
             .
             The
             differēce
             being
             shewed
             between
             creating
             &
             redeming
             ,
             &
             how
             hard
             it
             was
             for
             the
             Son
             to
             redeeme
             ,
             ouer
             that
             it
             was
             for
             the
             Father
             to
             create
             ,
             as
             namely
             the
             Father
             did
             his
             work
             by
             speaking
             ,
             the
             Son
             his
             worke
             by
             doing
             ,
             the
             Father
             commaūding
             ,
             the
             Son
             by
             obeying
             ,
             the
             father
             in
             6.
             dayes
             ,
             the
             Son
             in
             no
             lesse
             time
             thē
             33.
             yeares
             ,
             the
             father
             w
             t
             ease
             ,
             the
             Son
             with
             groning
             ,
             the
             Father
             as
             an
             agēt
             ,
             the
             Son
             as
             a
             paciēt
             ,
             the
             Father
             with
             the
             letter
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             He
             ,
             which
             is
             but
             an
             aspiration
             ,
             the
             Sonne
             in
             the
             letter
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Thau
             ,
             which
             representeth
             the
             gallowes
             ,
             or
             the
             Crosse
             .
          
           
             After
             reproach
             ,
             by
             due
             course
             did
             follow
             glorie
             ,
             after
             suffering
             death
             ,
             victorie
             and
             triumph
             ouer
             death
             ,
             else
             hee
             could
             not
             haue
             deliuered
             vs
             from
             death
             .
             And
             because
             vnderstanding
             creatures
             are
             in
             three
             places
             ,
             deuils
             and
             damned
             soules
             in
             hell
             ,
             men
             vppon
             earth
             ,
             Angelles
             and
             blessed
             soules
             in
             Heauen
             ,
             due
             course
             required
             that
             he
             should
             descend
             into
             hell
             to
             triumph
             among
             the
             Deuils
             &
             damned
             soules
             ,
             arise
             from
             the
             dead
             to
             triumph
             before
             men
             ,
             and
             ascend
             vp
             into
             heauen
             to
             Triumph
             among
             the
             Angells
             ,
             &
             blessed
             soules
             which
             are
             in
             heauen
             .
             It
             was
             no
             strange
             thing
             for
             him
             to
             descend
             into
             hel
             ,
             because
             that
             descension
             was
             onely
             in
             soule
             ,
             &
             therefore
             an
             easie
             passage
             .
             Of
             his
             resurection
             from
             the
             dead
             we
             see
             manie
             resemblances
             ,
             for
             out
             of
             the
             ashes
             of
             the
             dead
             Phoenix
             doth
             arise
             a
             liue
             Phoenix
             ,
             of
             the
             Corne
             buried
             and
             rotted
             in
             the
             earth
             ,
             foringeth
             vp
             Corne
             againe
             in
             greater
             measure
             then
             it
             was
             sowed
             ,
             all
             these
             thinges
             being
             as
             vnlikely
             ,
             and
             as
             impossible
             as
             the
             resurection
             from
             the
             dead
             .
             In
             Alcumistrie
             they
             see
             that
             when
             golde
             is
             brought
             to
             powder
             there
             is
             a
             speedie
             reduction
             of
             that
             same
             powder
             into
             golde
             againe
             ,
             &
             so
             ofal
             other
             metalles
             :
             the
             heauens
             yeelde
             no
             moysture
             to
             the
             earth
             ,
             but
             they
             take
             it
             vp
             againe
             .
             And
             as
             for
             his
             ascention
             vp
             into
             heauen
             it
             was
             most
             naturall
             vnto
             him
             ,
             for
             where
             should
             a
             glorified
             body
             be
             ,
             but
             in
             a
             place
             of
             glory
             ,
             and
             where
             should
             God
             be
             but
             in
             heauen
             ,
             which
             is
             his
             throne
             and
             dwelling
             place
             .
          
        
         
           
           
             Chapter
             ,
             14
          
           
             
               The
               end
               of
               the
               world
               .
            
          
           
             THe
             Atheist
             thinketh
             the
             worlde
             shall
             haue
             no
             ende
             ,
             but
             hee
             alleadgeth
             no
             reasons
             to
             proue
             his
             vngodly
             assertion
             ,
             more
             then
             haue
             bin
             already
             answered
             by
             St.
             Peter
             .
             Our
             reasons
             to
             proue
             an
             end
             and
             consummation
             of
             all
             things
             are
             these
             .
             1.
             
             What-soeuer
             had
             a
             beginning
             must
             also
             haue
             an
             end
             .
             That
             the
             worlde
             had
             a
             beginning
             ,
             I
             haue
             alreadie
             proued
             in
             the
             8.
             
             Chapter
             ,
             and
             the
             
             sequell
             followeth
             in
             natural
             Philosophie
             ,
             y
             t
             it
             must
             therefore
             haue
             and
             end
             because
             it
             had
             a
             beginning
             .
             There
             must
             bee
             
               resolutio
               in
               materiam
               primam
            
             ,
             a
             resolution
             into
             that
             chaos
             wherof
             it
             was
             first
             made
             according
             to
             Aristotle
             the
             great
             Philosopher
             of
             the
             world
             .
             2.
             
             Man
             is
             commonly
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             little
             world
             ,
             and
             for
             his
             sake
             the
             great
             worlde
             was
             partly
             made
             ,
             for
             if
             hee
             stretcht
             foorth
             
             his
             armes
             at
             length
             ,
             from
             the
             endes
             of
             his
             two
             middle
             fingers
             ,
             to
             his
             head
             &
             foote
             ,
             may
             be
             drawne
             a
             circle
             ,
             his
             head
             is
             as
             the
             North
             pole
             ,
             his
             feete
             instead
             of
             the
             South
             ,
             his
             armes
             as
             the
             expansion
             of
             heauen
             ,
             his
             handes
             as
             the
             East
             and
             West
             ,
             his
             Nauel
             as
             the
             Center
             .
             In
             him
             are
             colde
             ,
             heate
             ,
             moysture
             ,
             drinesse
             as
             the
             foure
             Elemēts
             ,
             his
             heart
             still
             mouing
             representeth
             heauen
             which
             is
             in
             continuall
             motion
             ,
             his
             soule
             an
             immortal
             Spirit
             guiding
             &
             moouing
             the
             bodie
             ,
             resembleth
             God
             the
             guider
             of
             the
             worlde
             ,
             But
             man
             which
             is
             the
             lesser
             worlde
             declineth
             ,
             it
             followeth
             therefore
             as
             a
             good
             consequent
             ,
             that
             the
             greater
             worlde
             also
             doth
             decline
             ,
             and
             where
             there
             is
             declination
             there
             is
             also
             corruption
             ,
             and
             death
             .
             That
             man
             declineth
             ,
             it
             is
             manifest
             ,
             for
             men
             are
             of
             lower
             stature
             ,
             lesser
             bones
             and
             strength
             ,
             and
             shorter
             life
             then
             their
             fore
             fathers
             were
             ,
             but
             whatsoeuer
             is
             languishing
             ,
             faynting
             &
             declining
             ,
             doth
             growe
             to
             an
             end
             ,
             &
             whence
             commeth
             this
             but
             from
             the
             declining
             estate
             of
             the
             greater
             world
             ?
             The
             earth
             we
             see
             ,
             w
             t
             is
             the
             lower
             part
             of
             it
             ,
             is
             not
             so
             fruitefull
             as
             before
             it
             was
             ,
             but
             beginneth
             to
             bee
             baren
             ,
             like
             the
             wombe
             of
             Sara
             ,
             the
             fruites
             which
             she
             doth
             bring
             foorth
             yeeld
             not
             so
             much
             nutriment
             as
             before
             they
             did
             .
             And
             how
             commeth
             that
             to
             passe
             ,
             but
             because
             the
             heauen
             also
             fainteth
             ,
             the
             Planets
             wax
             olde
             ,
             and
             cannot
             affoord
             so
             great
             vertue
             &
             influence
             to
             these
             lower
             bodies
             ,
             as
             in
             times
             past
             they
             did
             ?
             as
             I'liny
             and
             
               Aulus
               Gellius
            
             testifie
             .
             But
             this
             is
             a
             manifest
             proofe
             seeing
             lesse
             and
             weaker
             bodies
             
             are
             conceiued
             euerye
             age
             in
             the
             wombe
             of
             nature
             ,
             that
             nature
             
             waxeth
             olde
             and
             wearye
             of
             conceiuing
             ,
             &
             
               cuiuscunque
               est
               senectus
               illius
               est
               mors
               ,
            
             whatsoeuer
             waxeth
             olde
             ,
             that
             also
             dyeth
             and
             hath
             an
             end
             .
             3.
             
             If
             a
             man
             do
             but
             behold
             the
             face
             of
             heauen
             ,
             the
             Moone
             looketh
             pale
             and
             wan
             ,
             Mars
             lesse
             rubicund
             ,
             Sol
             lesse
             orient
             ,
             Iupiter
             not
             of
             so
             amiable
             and
             fauourable
             countenance
             ,
             Venus
             more
             hipocriticall
             ,
             all
             the
             rest
             both
             of
             the
             wandring
             &
             fixed
             stars
             ,
             more
             weake
             &
             suspicious
             then
             they
             did
             before
             .
             That
             mightye
             Gyant
             
             which
             was
             wōt
             to
             runne
             his
             vnwearied
             race
             ,
             now
             waxeth
             weary
             ,
             as
             if
             he
             would
             stand
             still
             in
             heauen
             ,
             as
             he
             did
             in
             the
             dayes
             of
             iosue
             ,
             shineth
             more
             dimly
             ,
             apeareth
             more
             sildome
             then
             before
             ,
             what
             is
             this
             but
             an
             argument
             that
             shortly
             the
             high
             Arch
             of
             heauen
             which
             is
             erected
             ouer
             our
             heads
             ,
             will
             fall
             &
             dissolue
             it selfe
             ?
             4.
             
             What
             do
             so
             many
             irregular
             &
             threatning
             Eclipses
             portend
             ,
             such
             vn-vsuall
             aspects
             of
             the
             starres
             ,
             such
             fearfull
             Coniunctious
             of
             Planets
             ,
             such
             
             prodigious
             apparitions
             of
             Comets
             ?
             but
             ,
             that
             as
             the
             Apostle
             speaketh
             :
             The
             feruent
             desire
             of
             the
             creature
             wayteth
             when
             the
             sonnes
             of
             God
             shal
             be
             reuealed
             ,
             euerie
             creature
             groneth
             with
             vs
             ,
             and
             trauaileth
             in
             paine
             together
             vnto
             this
             present
             ,
             that
             they
             may
             bee
             deliuered
             from
             the
             bondage
             of
             corruption
             ,
             into
             the
             glorious
             liberty
             of
             the
             sonnes
             of
             God
             ?
             5.
             
             Empires
             ,
             and
             kingdomes
             ,
             and
             all
             estates
             haue
             their
             fatall
             periods
             .
             Daniel
             his
             exposition
             of
             Nabuchodozer
             his
             dreame
             is
             now
             almost
             fulfilled
             ,
             the
             head
             of
             gold
             ,
             the
             shoulders
             of
             Siluer
             ,
             the
             belly
             of
             brasse
             ,
             are
             already
             worne
             out
             ,
             nothing
             of
             that
             image
             is
             now
             lefte
             but
             the
             very
             stumps
             of
             clay
             ,
             their
             dates
             are
             ended
             ,
             their
             periods
             determined
             long
             since
             ,
             &
             how
             is
             it
             possible
             that
             feete
             of
             claye
             should
             continue
             for
             euer
             ,
             seing
             golde
             ,
             siluer
             ,
             brasse
             ,
             &
             yron
             ,
             such
             strong
             mettals
             are
             consumed
             ?
             what
             now
             remayneth
             therefore
             ,
             but
             the
             stone
             cut
             out
             of
             the
             rocke
             without
             hands
             which
             bruiseth
             this
             image
             in
             peices
             ?
             The
             euerlasting
             kingdome
             
             of
             Iesus
             Christ
             in
             an
             other
             worlde
             ,
             vnto
             which
             all
             the
             temporal
             kingdomes
             in
             this
             worlde
             must
             giue
             place
             ,
             that
             all
             these
             being
             expired
             Christ
             in
             heauenly
             kingdome
             may
             rule
             for
             euer
             ?
             what
             remaineth
             now
             but
             that
             we
             looke
             dayly
             &
             howerly
             for
             this
             kingdome
             ,
             
             that
             now
             we
             begin
             to
             climbe
             Jacob
             his
             Ladder
             ,
             
               a
               peccato
               ad
               poenitentiam
               ,
               a
               poenitentia
               ad
               opera
               ,
               ab
               operibus
               ad
               iudicium
               ,
               a
               iudicio
               ad
               miserccordiam
               ,
               a
               misericordia
               ad
               gloriam
               ,
            
             from
             sinne
             to
             repentance
             ,
             from
             repentāce
             to
             good
             workes
             ,
             from
             workes
             to
             iudgment
             ,
             
             from
             iudgement
             to
             mercye
             ,
             from
             mercy
             to
             glorye
             ?
             there
             is
             the
             glory
             of
             God
             standing
             vpon
             the
             top
             of
             the
             Ladder
             .
             Last
             of
             all
             that
             the
             worlde
             shall
             haue
             an
             end
             ,
             &
             be
             consumed
             with
             fier
             ,
             witnes
             not
             onely
             St.
             Peter
             the
             Apostle
             ,
             but
             also
             Ouid
             the
             Poet
             ,
             his
             
             wordes
             be
             these
             :
          
           
             
               
                 Esse
                 quoque
                 infatis
                 reminiscitur
                 affore
                 tempus
                 ,
                 
              
               
                 Quo
                 mare
                 ,
                 quo
                 tellus
                 ,
                 correptaque
                 regia
                 coeli
              
               
                 Ardeat
                 ,
                 &
                 mundi
                 moles
                 operosa
                 laboret
                 .
                 
              
            
          
           
             That
             the
             worlde
             shall
             haue
             an
             end
             ,
             witnes
             Lucretius
             ,
             his
             words
             are
             these
             :
          
           
             
               
                 Vna
                 dies
                 dabit
                 exitio
                 ,
                 multosque
                 per
                 annos
                 
              
               
                 Sustentata
                 ruet
                 moles
                 ,
                 &
                 machina
                 mundi
                 ,
              
               
                 Accidet
                 exitium
                 Coeli
                 ,
                 terraeque
                 futurum
                 .
                 
              
            
          
           
             To
             this
             also
             agreeth
             the
             Poet
             Lucan
             ,
             his
             wordes
             be
             these
             :
          
           
             
               
                 Inuida
                 fatorum
                 series
                 ,
                 summisque
                 negatum
                 
              
               
                 Stare
                 diu
                 ,
                 nimioque
                 graues
                 sub
                 pondere
                 lapsus
                 ,
              
               
                 Nec
                 se
                 Roma
                 ferens
                 .
                 Sic
                 cum
                 compage
                 soluta
              
               
                 Secula
                 tot
                 mundi
                 suprema
                 coegerit
                 hora
              
               
                 Antiquum
                 repetens
                 iterum
                 Chaos
                 ,
                 omnia
                 mistis
              
               
                 Sidera
                 sideribus
                 concurrent
                 ,
                 igneapontum
              
               
                 Astrapetent
                 ,
                 tellus
                 extendere
                 littora
                 nolet
                 ,
              
               
                 Excutietque
                 fretum
                 .
                 Fratri
                 contraria
                 Phoebe
              
               
                 Ibit
                 ,
                 &
                 obliquum
                 bigas
                 agitare
                 per
                 orbem
              
               
                 Indignata
                 diem
                 poscet
                 sibi
                 ,
                 totaque
                 ,
                 discors
              
               
                 Machina
                 ,
                 diuulsi
                 turbabit
                 foedera
                 mundi
                 ,
              
            
          
           
             
             
               The
               fates
               enuye
               the
               states
               of
               mortall
               men
               ,
            
             
               The
               highest
               seates
               doe
               not
               continue
               long
               :
            
             
               Great
               is
               the
               fall
               vnder
               the
               greater
               burden
               ,
            
             
               (
               and
               greatest
               thinges
               doe
               to
               them selues
               great'st
               wrong
               )
            
             
               Rome
               was
               so
               great
               (
               whome
               all
               the
               world
               did
               feare
               )
            
             
               that
               Rome
               her selfe
               she
               could
               no
               longer
               beare
               .
            
          
           
             
               So
               when
               this
               well
               couch't
               frame
               of
               worlde
               shall
               burne
               ,
            
             
               And
               the
               last
               houre
               so
               many
               ages
               end
               :
            
             
               To
               former
               Chaos
               all
               thinges
               shall
               returne
               ,
            
             
               (
               the
               enuyous
               fates
               this
               issue
               doe
               portend
               )
            
             
               Then
               all
               the
               Planets
               shall
               confus'dly
               meete
               ,
            
             
               And
               fires
               Caelestiall
               on
               the
               flouds
               shall
               sleete
               .
            
          
           
             
               The
               earth
               shall
               grudge
               to
               make
               the
               sea
               a
               shore
               ,
            
             
               And
               cast
               it
               off
               ,
               and
               push
               the
               fload
               away
               :
            
             
               The
               Moone
               enrag'd
               shall
               crosse
               her
               brother
               sore
               ,
            
             
               And
               seeke
               to
               alter
               course
               ,
               to
               shine
               by
               day
               :
            
             
               Thus
               all
               at
               oddes
               ,
               in
               strife
               and
               out
               of
               frame
               ,
            
             
               They
               shall
               disturbe
               the
               worlde
               ,
               &
               spoyle
               the
               same
               .
            
          
        
         
           
             Chapter
             ,
             15.
             
          
           
             
               Of
               Hell
               fire
               .
            
          
           
             THus
             you
             haue
             heard
             ,
             how
             by
             the
             course
             of
             nature
             the
             worlde
             shall
             haue
             an
             end
             .
             What
             then
             foloweth
             ?
             I
             say
             to
             the
             Atheist
             
             with
             S.
             Paul
             ;
             And
             thinkest
             thou
             ô
             man
             that
             thou
             shalt
             escape
             the
             iudgement
             of
             God
             ?
             shall
             men
             thinke
             there
             is
             no
             punishment
             for
             wicked
             men
             after
             this
             life
             ?
             I
             wish
             that
             they
             would
             beleue
             S.
             
               Ambros
               :
               Christus
               moriens
               in
               nouissimo
               Testamento
               singula
               singulis
               ,
               
               officia
               distribuebat
               ,
               Patri
               spiritum
               ,
               militibus
               vestimenta
               ,
               corpus
               Iudaeis
               ,
               pacem
               Discipulis
               ,
               Crucem
               .
               Apostolis
               ,
               latroni
               paraedisium
               ,
               peccatoribus
               infernum
               .
            
             When
             Christ
             dyed
             in
             his
             last
             wil
             &
             Testament
             ,
             he
             bequeathed
             diuers
             Legacyes
             :
             To
             his
             Father
             he
             commended
             his
             soule
             ,
             to
             the
             Iewes
             his
             bodye
             ,
             to
             the
             Soldiers
             his
             garments
             ,
             to
             his
             Disciples
             peace
             ,
             to
             his
             Apostles
             the
             Crosse
             ,
             Paradice
             to
             the
             good
             .
             Theefe
             which
             was
             crucified
             by
             him
             ,
             but
             hel
             fire
             to
             vngodly
             men
             .
             But
             to
             perswade
             these
             vnbeleeuers
             that
             there
             is
             an
             hell
             ,
             my
             reasons
             are
             these
             :
          
           
             First
             ,
             I
             haue
             manifestly
             prooued
             that
             there
             is
             a
             God
             ,
             and
             it
             cannot
             stand
             with
             the
             nature
             of
             God
             ,
             but
             that
             he
             must
             be
             iust
             ,
             and
             there
             can
             be
             no
             iustice
             in
             God
             vnles
             he
             punish
             offenders
             ,
             they
             for
             the
             moste
             part
             do
             escape
             punishment
             in
             this
             worlde
             ,
             Gods
             iudgements
             doe
             not
             ouer
             take
             them
             in
             this
             life
             therefore
             that
             God
             may
             be
             iust
             ,
             their
             iudgement
             is
             reserued
             vnto
             another
             world
             that
             they
             may
             be
             punished
             in
             an
             other
             place
             ,
             and
             where
             is
             that
             ,
             but
             in
             Hell-sire
             .
          
           
             Secondly
             whereas
             Tully
             a
             Philosopher
             ,
             
               Claudius
               Claudianus
            
             
             a
             Poet
             ,
             Seneca
             ,
             and
             others
             being
             so
             many
             ,
             in
             their
             description
             of
             Hell
             ,
             make
             mention
             of
             Minos
             &
             Rhadamanthus
             ,
             the
             Iudges
             there
             so
             cruell
             and
             inexorable
             ,
             the
             furies
             ,
             the
             fier
             ,
             Tantalus
             his
             euerlasting
             thirste
             ,
             ●xion
             his
             wheele
             alwaies
             rolling
             ,
             Titius
             vpon
             whose
             bowels
             the
             vultures
             are
             eternally
             feding
             ,
             what
             is
             this
             but
             the
             same
             description
             of
             hel
             ,
             which
             is
             in
             the
             Scriptures
             ,
             eternal
             fire
             prepared
             for
             the
             deuill
             and
             his
             Angells
             ,
             and
             as
             the
             Prophet
             Esay
             writeth
             :
             
             fier
             that
             shall
             neuer
             bee
             quenched
             ,
             and
             a
             worme
             of
             conscience
             gnawing
             alwaies
             and
             neuer
             dying
             ?
             
          
           
             Thirdly
             ,
             witnes
             the
             Atheist
             that
             there
             is
             a
             hell
             for
             wicked
             men
             .
             For
             many
             times
             hauing
             committed
             heynous
             offences
             ,
             though
             so
             secret
             that
             no
             man
             can
             detect
             them
             ,
             &
             he
             so
             mightie
             that
             he
             feareth
             no
             man
             that
             should
             punish
             him
             ,
             yet
             he
             is
             inwardly
             troubled
             &
             vexed
             in
             his
             Conscience
             :
             what
             is
             this
             his
             Conscience
             but
             a
             secret
             feare
             that
             God
             will
             punish
             him
             ?
             he
             soeth
             that
             God
             doth
             not
             punish
             in
             this
             world
             according
             to
             the
             qualitye
             of
             such
             an
             offence
             ,
             therfore
             he
             feareth
             punishment
             in
             an
             other
             world
             ,
             then
             witnes
             the
             Atheist
             his
             owne
             Conscience
             there
             is
             a
             hell
             .
          
           
             Fourthly
             witnes
             ,
             the
             Atheist
             that
             there
             is
             an
             hell
             ,
             all
             be
             it
             hee
             denyeth
             Hell.
             For
             hee
             knoweth
             ,
             and
             also
             verye
             well
             considerreth
             ,
             
             that
             in
             the
             time
             of
             his
             health
             he
             is
             subiect
             to
             sicknes
             ,
             pouertie
             ,
             imprisonment
             ,
             a
             whole
             sea
             of
             gall
             and
             bitternes
             ,
             nay
             a
             worlde
             of
             discontentments
             ,
             yet
             he
             would
             not
             dye
             Nay
             whē
             he
             is
             grieuously
             sicke
             ,
             his
             panges
             intollerable
             ,
             his
             disease
             vncurable
             ,
             he
             would
             giue
             a
             great
             summe
             of
             money
             yet
             to
             prolonge
             his
             paine
             vpon
             earth
             ,
             to
             liue
             heere
             continually
             though
             in
             continuall
             sickenes
             .
             And
             why
             is
             all
             this
             ,
             but
             because
             hee
             is
             loath
             to
             die
             ?
             why
             is
             that
             ,
             but
             because
             he
             feareth
             death
             ?
             But
             if
             hee
             thought
             his
             soule
             were
             extinguished
             by
             death
             ,
             that
             after
             death
             there
             should
             be
             no
             iudgement
             ,
             no
             hel
             ,
             no
             feeling
             of
             sorrowe
             ,
             then
             why
             should
             hee
             feare
             death
             ?
             Nay
             why
             should
             not
             an
             Atheist
             which
             is
             so
             worldly
             wise
             ,
             and
             which
             loueth
             his
             own
             ease
             so
             much
             ,
             desire
             to
             die
             ,
             and
             so
             to
             be
             at
             rest
             rather
             then
             to
             liue
             in
             continuall
             sicknes
             ,
             if
             he
             thought
             that
             death
             were
             an
             end
             of
             sorrowe
             ?
             Therefore
             it
             followeth
             as
             a
             necessarie
             consequent
             ,
             that
             he
             feareth
             death
             ,
             because
             he
             thinketh
             that
             a
             farther
             reckning
             is
             to
             be
             made
             of
             the
             thinges
             which
             he
             did
             in
             this
             life
             ,
             that
             greater
             panges
             and
             torments
             shall
             ensue
             after
             death
             then
             could
             bee
             incident
             vnto
             him
             in
             this
             life
             ,
             and
             that
             can
             bee
             nothing
             else
             but
             Hell-fier
             .
          
           
             Fiftly
             ,
             let
             the
             Atheist
             for
             his
             better
             satisfaction
             concerning
             this
             point
             ,
             but
             trauaile
             into
             the
             Land
             of
             Canaan
             ,
             to
             beholde
             the
             lake
             Asphaltites
             ,
             where
             Sodom
             stood
             ,
             and
             he
             shall
             see
             the
             verie
             Image
             and
             Idea
             of
             Hell
             before
             his
             eyes
             ouen
             in
             this
             life
             .
             When
             he
             cōmeth
             thither
             these
             thinges
             shall
             present
             themselues
             vnto
             him
             :
             
               Tetrus
               odor
               ,
               aspectus
               horrendus
               ,
               lacus
               fietidus
               ,
               fumus
               venenosus
               ,
               poma
               quae
               morsu
               tentata
               ,
               in
               fumum
               et
               fauillam
               or
               to
               fatiscente
               vanescunt
               .
            
             An
             vgly
             and
             loathsome
             smel
             of
             brimstone
             ,
             horrible
             &
             dreadful
             prospect
             ,
             a
             stinking
             lake
             poysoning
             smoke
             ,
             Apples
             full
             of
             filthie
             vapours
             and
             sparkes
             of
             fier
             ,
             the
             thinges
             which
             hee
             shall
             see
             with
             his
             eyes
             ,
             smell
             with
             his
             Nostrells
             ,
             and
             taste
             with
             his
             tongue
             ,
             wil
             make
             him
             to
             confesse
             there
             is
             an
             hell
             .
          
           
             To
             them
             which
             aske
             whether
             hell
             be
             a
             materiall
             place
             or
             no
             ?
             I
             answer
             ,
             it
             must
             of
             necessitie
             be
             so
             ,
             because
             in
             it
             are
             to
             be
             tormented
             not
             onely
             soules
             ,
             but
             also
             bodies
             .
             It
             is
             no
             imaginarie
             thing
             ,
             because
             when
             they
             come
             there
             ,
             it
             shal
             be
             no
             imaginarie
             punishēt
             which
             they
             shall
             suffer
             .
             If
             they
             aske
             where
             hell
             is
             ?
             surely
             it
             is
             in
             the
             lowest
             parts
             of
             the
             earth
             ,
             because
             they
             are
             farthest
             from
             Heauen
             .
             But
             I
             wish
             them
             not
             to
             be
             so
             curious
             in
             disputing
             ,
             and
             inquiring
             
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A69226-e270
           
             Luc
             ,
             21
             ,
             2.
             
          
           
             Contrà
             menda
             :
             Chap
             ,
             6.
             
             Dè
             Trinitat
             :
             Lib.
             1.
             
             Chap
             ,
             3.
             
          
           
             Apoc
             ,
             2
             ,
             4.
             
             &
             14
             ,
             15.
             
             &
             20.
             
          
           
             Apoc
             ,
             3
             ,
             1.
             15
             ,
             &
             16.
             
          
           
             Apoc
             ,
             13.
             17
             
          
           
             2
             ,
             Thes
             ,
             2
             ,
             39.
             
          
           
             1
             ,
             King
             ,
             12
             ,
             31
             
          
           
             Mal
             ,
             2.
             9.
             
          
           
             Act
             ,
             13
             ,
             22.
             
          
        
         
           Notes for div A69226-e790
           
             Ephe
             ,
             2.
             
          
           
             Gal
             ,
             4.
             
             Rom
             ,
             1.
             
          
           
             Psalme
             ,
             14.
             
          
           
             Psalme
             ,
             36.
             
          
           
             Psalme
             ,
             10.
             
          
           
             1.
             
             Cor.
             15
             ,
          
           
             Iob
             ,
             4.
             
          
           
             1.
             
             Sam.
             3.
             
          
           
             Libro
             dé
             cuuatione
             Graecarū
             affectionū
             .
             Eleuch
             :
             alphabet
             :
             C
             ,
             1.
             
             Dè
             ●isto
             :
             pretarum
             ,
             Dialo
             :
             6.
             
          
           
             Iudith
             .
             6.
             
          
           
             Exod
             ,
             5.
             
          
           
             2
             Reg
             ,
             18.
             
          
           
             Vide
             Suide
             Hist
             :
             
               Sozom.
               l.
               6
               ,
               c
               7.
               et
               .
            
             10.
             
             Tripartit
             ,
             hist
             .
          
           
             Theodore
             ,
             l.
             5.
             
             Hist
             .
             C.
             25.
             
          
           
             Phil
             ,
             3.
             
          
           
             1
             Sam
             ,
             17.
             
          
           
             Prou
             ,
             8.
             
          
           
             1
             Iohn
             ,
             4.
             
          
           
             Math
             ,
             12.
             
          
           
             
               Hollend
               shed
            
             in
             his
             Cronicle
             .
          
           
             Machiauell
             principis
             .
             C
             ,
             1.
             
          
           
             De
             natura
             De
             orum
             .
             lib
             ,
             1.
             
          
           
             Math
             ,
             10.
             
          
           
             Rom
             ,
             12
             ,
          
           
             Esay
             ,
             2.
             
          
           
             Esay
             ,
             11
             ,
          
           
             Rom
             ,
             10.
             
          
           
             Luc
             ,
             2.
             
          
           
             Gen
             ,
             18.
             
          
           
             2
             Reg
             ,
             4.
             1
             
             Reg
             ,
             17.
             
          
           
             Deut
             ,
             11.
             
             Psal
             ,
             133.
             
             Math
             ,
             7
             ,
             &
             15
             Matb
             ,
             13.
             
             Math
             ,
             10.
             
          
           
             Act
             ,
             20.
             
             Ezech
             ,
             23.
             
          
           
             Math
             ,
             22.
             
          
           
             Act
             ,
             17.
             
          
           
             Psalm
             ,
             10.
             
          
           
             Iob
             ,
             1
             ,
          
           
             1
             ,
             Sam
             ,
             4
             
          
           
             2
             ,
             Reg.
             23
             
          
           
             2
             ,
             Reg
             ,
             25
             
          
           
             Lib.
             1.
             
             Cap.
             de
             neglect
             religione
             .
          
           
             De
             haeres
             .
             Lib.
             1.
             
          
           
             Gen
             ,
             19
             1
             ,
             Reg
             ,
             13
             ,
             1
             ,
             Sam
             ,
             4
             ,
          
           
             Numb
             ,
             16
             ,
          
           
             2
             Reg
             ,
             2
             2
             Reg
             ,
             9.
             
             Leuit
             ,
             10
             1
             ,
             Sam
             ,
             15
             Dan
             ,
             5
             Luc
             ,
             1
             ,
             Act.
             8.
             
             Act.
             5
             ,
             2.
             
             Reg
             :
             5
             Deut
             ,
             32
             
          
           
             Exod
             ,
             8
             
          
           
             2
             Pet
             ,
             3.
             
          
           
             Rom
             ,
             2.
             
          
           
             Psal
             ,
             10.
             
          
           
             Dè
             Ciui
             :
             Dei
             ,
             Lib
             ,
             1.
             
             Chap
             ,
             8.
             
          
           
             2
             COL
             4.
             
          
           
             2
             ,
             Reg
             ,
             15
             
          
           
             Exod
             ,
             5.
             
          
           
             Exod
             ,
             8.
             
          
           
             1
             Sam
             ,
             5.
             
          
           
             Dan
             ,
             4.
             
          
           
             Esther
             ,
             6.
             
          
           
             Pro
             ,
             19
             ,
             &
             20
             
          
           
             Act.
             13.
             
          
           
             Act
             ,
             5.
             
          
           
             1
             Reg.
             21.
             
          
           
             Dan
             ,
             3.
             
          
           
             Psal
             .
             12.
             
          
           
             Act
             ,
             17.
             
          
           
             Psalm
             ,
             14.
             
          
           
             
               What
               haynous
               sin
               ,
               blasphemous
               mangainst
               Gods
               beloued
               Sonne
            
             
               Doest
               thou
               commit
               ?
               vp
               brayding
               him
               who
               did
               for
               vs
               become
               ?
            
             
               Our
               self-same
               :
               flesh
               :
               who
               bore
               our
               sin
               ,
               &
               pitved
               frō
               his
               Throne
            
             
               That
               most
               vhappy
               state
               of
               ours
               frō
               whence
               Adam
               was
               throwne
               .
            
          
           
             
               With
               such
               vncircumcised
               lippes
               forbeare
               (
               ô
               wretch
               )
               againe
            
             
               To
               Crucifye
               the
               Virgins
               soune
               ,
               and
               feare
               eternall
               paine
               .
            
          
           
             De
             falsae
             religione
             .
             L.
             1.
             
             C.
             2
             
          
           
             Ad
             filium
             suū
             Tatium
             quod
             manifestus
             Deus
             manifestissimus
             est
             .
          
           
             Psalm
             ,
             19.
             
          
           
             Rom
             ,
             1.
             
          
           
             Psal
             ,
             104.
             
          
           
             Ad
             filiū
             Tatiū
          
           
             Phisic
             :
             l
             ,
             2.
             c
             ,
             1
             
          
           
             Iob
             ,
             12.
             
          
           
             Gen
             ,
             3.
             
          
           
             Math
             ,
             14.
             
          
           
             Gen
             ,
             4.
             
          
           
             Pro
             ,
             28.
             
          
           
             Rom
             ,
             2.
             
          
           
             Oratione
             pro.
             
               S.
               Roscio
            
             Amorine
             .
          
           
             Pro
             ,
             15
             
          
           
             Esay
             ,
             57.
             
          
           
             Ouidij
             metamorpho
             :
          
           
             Gen
             ,
             4.
             
          
           
             Suco●●●●
             Ca●gul
             :
             Cap
             ,
             15
             
          
           
             ●is
             in
             Nerone
             
          
           
             De
             natura
             De●●●…
             ,
             Lib
             ,
             1.
             
          
           
             Institut
             :
             Lib
             ,
             1
             
          
           
             Iouae
             ,
             1.
             
          
           
             Pro
             ,
             27.
             
             Dan
             ,
             9.
             
          
           
             Exod
             ,
             33.
             
          
           
             Metaphy
             :
             Lib
             ,
             1.
             
             Cap
             ,
             1.
             
          
           
             Officiorū
             ,
             si
             ,
             1.
             
          
           
             〈◊〉
             Tatiū
          
           
             Cicero
             in
             som
             :
             Stip
             :
             Phisico
             :
             Lib
             ,
             7.
             
             Cap
             ,
             2.
             
             &
             10.
             
             Phes
             L
             ,
             8
             C
             6
             ,
             de
             coelo
             .
             l
             ,
             1
             ,
             ●
             ,
             9
             Lib
             ,
             2
             ,
             Cap
             ,
             3.
             
             Metaphy
             :
             Lib
             ,
             11
             ,
             Cap
             ,
             7.
             
          
           
             Laērtius
             
               dé
               vita
            
             Aristot
             :
          
           
             De
             pietate
             et
             Philosophia
             .
             Paenander
             Sermo
             sacar
             
          
           
             Glauis
             .
          
           
             De
             natu
             :
             deo●●●…
             .
             L
             ,
             1.
             
          
           
             ●●seuls
             quest
             :
             Lab.
             1.
             
          
           
             Ciuitatis
             Dei
             ,
             L.
             22
             ,
             Cap.
             8
             
          
           
             Vide
             Carcaum
             de
             meteoris
             .
          
           
             Charion
             in
             his
             Chronicles
             .
          
           
             Plutarch
             in
             ●ita
             Fabii
             .
             
               Luuius
               .
               l.
            
             4.
             
             Decad.
             3.
             et
             L.
             3.
             dec
             1.
             
          
           
             Math.
             2.
             
          
           
             Ignatius
             ad
             Ephes
             .
             Lib.
             2.
             
             Sa●…turnal
             .
          
           
             Ad
             Ephe.
             
          
           
             Math.
             26.
             
          
           
             Libello
             de
             Sph●ra
             .
          
           
             Sermone
             de
             pasions
             .
          
           
             Contra
             Celsum
             L
             ,
             2.
             
          
           
             Vide
             de
             ed
             Fusins
             apud
             Suidam
             .
          
           
             Apologiâ
             aduersus
             gentes
             .
          
           
             
               Iudith
               .
               11
            
             Theodo
             :
             bist
             :
             L
             ,
             3.
             
             C.
             23.
             
             Sabell
             :
             anae
             .
             8.
             
             L.
             2.
             
             C
             ,
             11
             Fulgentius
             ,
             lib
             ,
             7
             ,
             &
             6.
             
          
           
             Mat.
             lac
             .
             2.
             
          
           
             Act.
             19.
             
             Marci
             .
             1.
             
             Ex.
             7.
             
             Ex.
             8.
             1.
             Sam
             
          
           
             Vide
             Ciceronem
             Lib.
             2.
             de
             diuinat
             .
             Arnobius
             aduersus
             Gentil
             Lib.
             3.
             
             Sueton
             in
             Octau
             .
             C.
             94.
             
             C
             ,
             70
             Chap
             ,
             29
             Niceph.
             hist
             .
             L
             1.
             
             C
             ,
             17.
             
             Susdas
             .
          
           
             
               An
               Hebrus
               Childe
               ,
               his
               selsea
               God
               ,
               which
               other
               Gods
               doth
               quell
               .
            
             
               Bids
               me
               be
               silent
               ,
               leaue
               my
               seate
               ,
               and
               get
               me
               downe
               to
               hell
               .
            
             
               From
               this
               same
               place
               departe
               therefore
               :
            
             
               This
               Oracle
               will
               speake
               no
               more
               .
            
          
           
             Ro.
             10.
             
          
           
             Phil.
             2.
             
          
           
             In
             Marcum
             〈◊〉
             .
             14.
             
          
           
             Meditat.
             Cap.
             31.
             
          
           
             Poster
             Lib
             :
             1
             C.
             3.
             
          
           
             Iohn
             .
             3.
             
          
           
             Tuscul
             :
             quast
             .
             Lib.
             1.
             
          
           
             Ro.
             9.
             
          
           
             Ex
             ,
             33.
             
          
           
             Magister
             sentent
             .
             L.
             1.
             dist
             .
             3.
             
          
           
             Ro.
             1
             
          
           
             Mat.
             3
             ,
          
           
             Gen
             ,
             3
             ,
          
           
             Gen
             ,
             18
             
          
           
             Esay
             ,
             6.
             
          
           
             Saballius
             Anoe
             ad
             ,
             8
             ,
             L.
             C.
             11
             ,
          
           
             Heb
             ,
             1
             
          
           
             Peter
             Lomb
             :
             dist
             :
             3
             :
          
           
             Aug
             :
             de
             Trinitate
             ,
             Lib.
             4
             
          
           
             Psal
             ,
             50
             ,
          
           
             Gen
             ,
             3.
             
          
           
             Ephe
             ,
             2
             Ro.
             1
             ,
          
           
             Exod
             ,
             7
             ,
          
           
             1
             ,
             Sam
             ,
             5.
             
          
           
             De
             eiuitate
             Dei
             ,
             Lib
             ,
             1
             ,
             C
             :
             2
             
          
           
             Aenaad
             ,
             Lib
             ,
             2
             
          
           
             De
             ciuitate
             Dei.
             L.
             4.
             
             Cap.
             34.
             
          
           
             Defalsa
             religione
             .
             Lib.
             1.
             
             C.
             3
             
          
           
             Gal.
             4.
             
          
           
             1.
             
             Tim
             ,
             1
             ,
          
           
             In.
             Psal
             .
             90.
             
          
           
             Ephes
             ,
             2
             ,
          
           
             2.
             
             Tim.
             3.
             
          
           
             2
             〈◊〉
             et
             .
             1
             
          
           
             Ro.
             ●
             
          
           
             Psal
             ,
             2.
             
          
           
             Aduersus
             Indaeos
             .
             C.
             7.
             8
             
          
           
             Act.
             2.
             
          
           
             2
             ,
             Pet
             ,
             3.
             
          
           
             Dan
             ,
             9.
             
          
           
             Iohn
             ,
             2.
             
          
           
             Apoc
             ,
             4.
             
             De
             Fide.
             lib
             ,
             4.
             
          
           
             Psal
             ,
             45
             ,
          
           
             Dan
             ,
             13.
             
             Math.
             16
             ,
          
           
             Prafat
             in
             Biblea
             interlinear
             .
          
           
             Gen
             ,
             49
             ,
             28.
             
          
           
             1
             Cor
             ,
             1.
             
          
           
             Aug.
             in
             Iohn
             ,
             chrysost
             .
             hom
             .
             4.
             in
             Esaiae
             verba
             vide
             dominum
             stantem
             super
             thronum
             
          
           
             Iosephus
             en
             Aristo
             .
             
               antique
               Lib.
               12
               ,
               C
            
             ,
             2.
             
             Euseb
             .
             
               Lib.
               8.
               
               Peup
               euen
               .
               C.
            
             1.
             
          
           
             Act.
             13.
             
          
           
             Iohn
             .
             3.
             
          
           
             Math.
             2.
             
             Math
             26.
             
             Iohn
             .
             9.
             
          
           
             Ex
             ,
             4.
             
          
           
             Dan.
             7.
             
          
           
             Antiqu
             Lib.
             Vide
             Polidorū
             Virgil
             de
             muēt
             
          
           
             Vide
             Euseb
             :
             de
             temporibus
             et
             10.
             de
             praepavat
             :
             euang
             et
             Lib
             8.
             
          
           
             Heb
             ,
             1
             
          
           
             Lactant.
             Lib.
             1
             c.
             6.
             
          
           
             Hieron
             cont
             :
             Intuian
             :
             L
             ,
             1
             ,
          
           
             Theophi
             :
             Atio
             chonus
             ad
             Auto
             .
             Lib
             :
             2.
             
             Clem
             :
             A
             exstro
             :
             Lib
             2.
             
             Contra
             Celsum
             .
             L.
             5
             
          
           
             De
             diuinat
             .
             Lib.
             1.
             
             Tit.
             1.
             
          
           
             1.
             
             Cor.
             15.
             
             Menander
             in
             Thaide
             .
          
           
             Act.
             17.
             
          
           
             Strom
             ,
             Lib.
             6
             
          
           
             In
             oratione
             ad
             Autonium
             P●um
             .
          
           
             Vide
             Dionisium
             helicar
             :
             hist
             .
             Rom.
             L.
             4
             Lactantius
             ,
             L.
             1
             ,
             C
             ,
             6
             Cornelius
             Tacitus
             annal
             .
             l.
             〈◊〉
             
          
           
             Eccles
             .
             1.
             
          
           
             Math
             ,
             2.
             
          
           
             Numb
             .
             24.
             
          
           
             Chalesdiús
             commentin
             Timaum
             Platon
             :
          
           
             In
             numeros
             hous
             :
             13.
             
          
           
             Mat.
             2.
             
             
               Saturnal
               :
               L
               ,
               2.
               
               Cap.
            
             4.
             
             Math
             ,
             26.
             
             Iohn
             ,
             9.
             
          
           
             Metamor
             :
             L
             ,
             1
             Antiquit
             :
             L
             ,
             8
             Cap
             ,
             4.
             
          
           
             Gen
             ,
             1
             ,
             Iohn
             ,
             1.
             
          
           
             Paemandus
             .
             Ibidem
             .
          
           
             Centra
             Faustīs
             Manichaeum
             :
             Lib
             ,
             3
             ,
             Cap
             ,
             19.
             
          
           
             Ioh
             ,
             5.
             
          
           
             2
             Tim.
             3.
             
          
           
             Numb
             .
             16.
             
          
           
             Dent.
             24
             ,
             Math.
             19.
             
          
           
             Rom
             ,
             9
             
          
           
             Math
             ,
             11
             ,
             Luc
             ,
             10
             ,
          
           
             Exod
             ,
             20
             ,
          
           
             Iob
             ,
             1
             ,
             Exod.
             33
             ,
             2
             ,
             Sam
             ,
             16
             
          
           
             Exod
             ,
             20
             
          
           
             Math
             ,
             26
             ,
             Act
             ,
             1
             ,
             Math
             ,
             7
             ,
          
           
             Gen
             ,
             1.
             
          
           
             Rom.
             1.
             
          
           
             1.
             
             Sam.
             17.
             
             Iudith
             .
             11.
             
             Exod.
             7.
             
             Iudic.
             16.
             
          
           
             DeCluit
             ,
             Doi
             .
             Lib.
             12.
             
             Ca.
             17
             
          
           
             Adoptatum
             epist.
             157.
             
             Gen
             2
             
          
           
             Psal
             .
             18.
             
          
           
             1.
             
             Sam.
             18.
             
             Gen
             ,
             40
             ,
             2.
             
             Sam.
             1.
             
          
           
             Act
             ,
             20.
             
          
           
             Esa
             .
             26.
             
          
           
             Gal.
             5.
             
          
           
             1.
             
             Thes
             .
             5
             
          
           
             August
             epist
             .
             157
             
          
           
             Gen
             ,
             2
             ,
          
           
             De
             anima
             Lib
             3
             
          
           
             Ad
             Secun
             linū
             epist
             .
             53.
             
          
           
             Iustitut
             Lib.
             1
             
          
           
             Psal
             .
             50.
             
          
           
             1.
             
             Cor.
             7.
             
          
           
             Iohn
             .
             3
             ,
          
           
             Officiorum
             lib.
             ●…
             
          
           
             Metaphisicorum
             .
             L.
             1.
             
             C.
             1.
             
             Postereorum
             .
             Lib.
             1.
             
             C
             ,
             2
             
          
           
             Naturalihist
             .
             Cap.
             10.
             
             De
             Animalibus
             .
          
           
             Act
             ,
             7.
             
          
           
             1
             Reg
             ,
             6.
             
          
           
             Gen
             ●
             
          
           
             Gen
             ,
             1.
             
          
           
             In
             magnas
             Albumasaris
             coniunctiones
             .
          
           
             Selius
             Polihist
             :
             Cap.
             18.
             
             Herodian
             .
             Herodotise
             in
             Melpo●●●●●…
             .
          
           
             Lib
             :
             2
             cap
             23.
             
          
           
             Giuitat
             :
             Dei.
             Lib.
             18.
             
          
           
             Anti
             ,
             Li
             :
             ca.
             4.
             
          
           
             Lib
             :
             9.
             de
             preparat
             :
             Euang
             :
             Metam
             :
             Lib.
             1.
             
          
           
             Apolog
             :
             1
             ,
             Lib
             :
             de
             industria
             Animalium
             ,
             Lib
             ,
             d
             :
             deâ
             Syria
             .
          
           
             Gen
             ,
             19
             ,
             Deut.
             29.
             
             Esa
             .
             13.
             
          
           
             Math.
             4.
             
          
           
             Math
             ,
             8
             ,
          
           
             Vide
             Garcaei
             meteora
             .
          
           
             Gal.
             4.
             
          
           
             Mat
             ,
             8.
             
          
           
             Esay
             .
             9.
             
             Heb.
             2
             ,
             
               Symbolum
               Athanasis
            
             .
          
           
             De
             diuina
             Hone.
             L.
             2.
             
          
           
             Lucius
             Florus
             .
             L
             ,
             4.
             
             C.
             1.
             aglog
             .
             4.
             
          
           
             Antiquit.
             Lib.
             15.
             
             C.
             13.
             
             Oratione
             ad
             sanctum
             caetum
             .
             Belts
             Indeici
             .
             L.
             7.
             
             C.
             12.
             
             In
             octan
             ,
             Aug.
             C.
             94.
             
          
           
             Rom.
             hist.
             Lib
             37
             
          
           
             Esay
             ,
             45.
             
          
           
             Mat
             ,
             2.
             
          
           
             Col
             ,
             2
             ,
             Orasius
             hist
             .
             L
             ,
             6
             ,
             C
             ,
             20.
             
          
           
             Heb.
             1.
             
          
           
             Mat.
             2.
             
          
           
             Petrus
             Aliacus
             Card
             :
             quest
             in
             Gen.
             30.
             
          
           
             Inspeculo
             .
          
           
             In
             maiori
             introdactorio
             ,
             tractatis
             sexta
             .
          
           
             Numb
             .
             27.
             
          
           
             Exod.
             3.
             
          
           
             Math
             ,
             28
             ,
             Luc
             ,
             24
             ,
             Marc
             ,
             16
             ,
             Ioh
             ,
             20.
             
             &
             21
             
          
           
             2
             ,
             Pet
             ,
             3
             ,
          
           
             Phis
             .
             L.
             1.
             
          
           
             Natural
             hist
             ,
             L
             ,
             7
             ,
             C.
             16.
             
             N●ct
             ,
             At
             :
             L.
             13
             ,
             C
             ,
             1
             ,
          
           
             Psal
             .
             19.
             
          
           
             Ro.
             8
             ,
          
           
             Dan.
             2
             ,
          
           
             Gen
             ,
             28
             ,
          
           
             2
             Pet.
             3
             ,
          
           
             Metamor
             :
             Lib
             :
             1.
             
          
           
             
               And
               there
               he
               shewes
               how
               't
               is
               ordaynd
               of
               olde
               ,
            
             
               that
               time
               shall
               come
               ,
               when
               both
               the
               earth
               and
               sea
               ,
            
             
               With
               heauens
               Arche
               ,
               so
               glorious
               to
               beholde
               ,
            
             
               shall
               burne
               ,
               and
               all
               shall
               turne
               vnto
               decaye
               .
            
          
           
             Lib
             :
             5.
             
          
           
             
               The
               worlde
               which
               stood
               so
               many
               yeares
            
             
               Shall
               in
               one
               day
               destroyed
               be
               :
            
             
               Destruction
               likewise
               shall
               appeare
            
             
               for
               heauen
               and
               earth
               most
               sodenly
               .
            
          
           
             Belliciuilis
             Lib
             :
             1.
             
          
           
             Rom
             ,
             2.
             
          
           
             Tuscul
             :
             quaest
             :
             Lib
             ,
             1.
             
          
           
             Mat.
             25.
             
          
           
             Esa
             .
             66.