THE FIRST PART OF THE RESOLUTION OF RELIGION, DIVIDED INTO TWO BOOKS, Containing a Demonstration of the Necessity of a Divine and Supernatural Worship. * ⁎ *  
IN THE FIRST, AGAINST ALL Atheists and Epicures: In the second, that Christian Catholic Religion is the same in particular, and more certain in every Article thereof, than any human or experimented knowledge, against jews, mahometans, Pagans, and other external enemies of Christ.  
MANIFESTLY CONVINCING ALL their Sects and Professions, of intolerable errors, and irreligious abuses.  
PRINTED WITH LICENCE. 1603.   

THE EPISTLE OF THE AUTHOR TO THE READER.  
AS among all duties, and offices of Man, (dear Reader) there is none by infinite inequality, either so excellent or deserved, as that Reverence and Homage he oweth to God, his most sovereign and Omnipotent Prince, in whom all pre-eminences and dignities are contemned, and from whom all benefits and created prerogatives are derived: So among all other sciences and knowledges of this world, none can be in any degree so certain and undoubted, as that worship taught and revealed of the same infinite wisdom and goodness which can neither be deceived in himself, or bring others into error. Yet the corrupt malice and ungratitude of man hath grown great, that at this present our meanest Function and Obligation is not more neglected, and the very base, and contemptible things of this life preferred before that Supreme Honour, to which we are bound by so many Titles. And the wilful blindness of profane people rejecting the infallible Rule of Religious causes, and measuring secret & supernatural mysteries by their own shallow and depraved judgements, do esteem that most certain and unchangeable verity of divine Adoration, more doubtful and uncertain then recanted conceits of human affairs. Thus hath Man by negligence and malice showed undutiful disobedience to his Creator, and abused his own understanding, and will, so excellent powers of his intellectual and immortal Soul, feeding the first with errors, and making unlawful appetites the object of the other: in such order that no sentence is so certain, but one or other hath called it into question, no paradox so incredulous, but some embrace it, nothing so good, but it hath been refused nothing so lewd & impious but some men have approved it. The manifold even hundreds of false Religions, that have invaded, and now bear dominion in the world, and the irreverent and irreligious lives of men and practice of all offences, Atheism, and Epicurism themselves will bear me witness. Some wavering and staggering in faith, others by this number of errors uncertain what to believe, and those which make advantage of such times, to procure excuse to their own impieties either in opinion the duty of Religion, or in desire wish there were none at all, no God, no Heaven, no Hell, no Immortality after death, no pleasure but in filthiness. Wherefore fully to satisfy all English Subjects, I have made demonstration, not only of the necessity of a supernatural Religion in general, against all Atheists and Epicures: but by divers Arguments by which true Reverence may be proved, or error impugned and confuted, and far both greater in number and more forcible than can be alleged, to establish any error: that only Catholic Christian worship is the same in particular, against all enemies as well jews, Mahometans, Pagans, and other external adversaries, which I will perform with so much more brevity, by how much I may hope there is less need thereof in a Christian Nation: as also against all Heretics and internal enemies more at large, by above an hundred unanswerable Reasons (as the present occasion more requireth, in which the former Infidels will likewise be more plainly confuted) manifestly convincing all their Sects and Professions of intolerable errors and unsufferable abuses, even by the light of Nature, and without all show or appearance of true Reverence, having no ground either natural, or above nature of such doctrines, being only resolved into the lying & manifest deceitful, and false inventions of the devil and licentious deceivers: and contrariwise every Article of that worship I defend, by Arguments divine and human, supernatural and by nature, testimonies of God and Creatures, Attributes, Properties, Offices, Prerogatives, Ends, Effects, Name, Nature, and signs of true Religion, and privileges of truth, to be the most certain knowledge in the world, 
August. lib. 7. confess. c. 10.  as certain (to use S. Augustine's example) or more undoubted than that a man living is a live, or any other manifest verity in nature, and resolved unto the most faithful and undeceaveable truth of God, whereupon not only the whole substance, but every private question thereof is builded. For which cause amongst others I have named it a Resolution of Religion, because it is resolved into that first and unfallible verity, which by no possibility can be deceived. By which proportion in natural Sciences, Philosophers affirm those conclusions and arguments to be most true, which can be resolved to the first principles which cannot be false. And as in practical and compounded things, that composition and potion of Physic (to give example) which as it is composed of divers simples in itself, is not perfectly to be discerned, what virtue and operation it hath, but if it be resolved to those parciculer things of which it is made, and their natures and effects declared, the operation of the whole confection is evidently proved: even so it is in that great and noble Composition of spiritual preservatives in Religious causes, as I have declared. So that no particle or least question of divine worship, though never so secret in it self, can have the least suspicion of doubt, being resolved into that infinite wisdom. And as all errors, that can be devised concerning Religion, are defended by one of these three kinds of people, Atheists, Epicures and Nullifidyans, which deny all worship: or by external Infidels, Iewes Pagans, and Mahometans, which although they profess a worship, yet they both disallow the true Reverence, and Christ the author thereof; or by internal enemies and heretics, which though they acknowledge Christ for a true Messias, (which likewise Mahumetes did) and that he delivered true Religion; yet they do err in the manner of worshipping in particular: So will I prove these three conclusions: that there is a Religion to be used, against the first; that the Religion which Christ delivered is true, against the second; and to the third, that Christian Catholic Religion is the same. In proof of which Propositions not only the true worship shall be invincibly proved, but all doubts, difficulties and objections of these misbelievers solved and resolved: For which cause also I have entitled this work a Resolution. And so I end humbly desiring all Readers of these books, which by them shall either be confirmed in truth, or reclaimed from error, sometimes to vouthsafe to remember in their devoutest prayers, the poor Author hereof.  
Their Catholic Countryman. R. B.   

THE FIRST BOOK, OF THE FIRST PART, OF THE RESOLUTION OF RELIGION. PROVING THE NECESSITY of a supernatural Worship.  

OF THE NAME AND NAture of Religion. ¶ CHAP. I  
RELIGION, 

Isodor. lib. 10. Etimol ca 17. Cicero de Inu. lib. 2.4.8.  
August. l. ver. Relig. 10. c. 4. et l. 10. civit. 2. cap. 4.   among other names is so termed of the Latins, either a Relegendo, of often reading, repeating, and ruminating things appertaining to divine Reverence: or a Reeligendo, of choosing to please God again by submission, whom by want thereof we had forsaken; or lastly of Religando, in that we are bound unto him by many Obligations, both in respect of excellencies contained in himself, as benefits bestowed upon us: And after the same proportion is termed of the greeks Thresthia, 
jacob. cap. 1. Actor. ca 26.  or Eusebia, a pleasing o● God, piety, and duty unto him. And was charactered of the hieroglyphical egyptians in the same sense, and of the true Religious Hebrews named Zebach, 

Leuit. cap. 16.7. ver. 36. Exod. cap. 29. ver. 9  
Num. c. 19   a Sacrifice, which is the supreme worship of God, or Chucath bolam, an eternal and ever during statute, or Chucath hatorah, a statute of the law, ordained by the law of God, and ever due to him. And by general consent and conceit of all men, of whatsoever profession and estate, Infidels, or true believers, Heretics, or Catholics, unlearned, or Philosophers, always used for that honour and reverence we owe to God, our maker and preserver.   

OF THE ABSOLUTE Necessity of God, and a first cause most excellent, and deserving Worship and Religion. ¶ CHAP. II.  
WHerefore using this word, Religion, in the same sense and acceptance, 
All people, even Atheists themselves, in time of misery confessed a God and Religion etc.  there never was (or can be) any nation, people, or particular person so impious, in grateful, or irreligious, but if they acknowledged, or confessed a God, supreme governor and cause of things, from whom they had their being and preservation (as both Lactantius and other learned Author's witness, and experience proveth all Atheists have done when they come to die and see their own defects) but they yielded unto him ●●e religion or other. For although many, or most by their own demerits and wickedness, were ignorant of the true felicity of man, what it was, (human reason not able to climb so high) yet knowing, which by no possibility they could not but know themselves to be creatures, and so dependent, must of necessity acknowledge all their perfections, how many and excellent soever, to be communicated and derived unto them, from a former and independing cause: so that for gifts and benefits already rece●ued, thanks and gratuity, for those that should afterwards want, submission, prayer, and obsecration, and in regard of his exceeding dignity and prehemmence, all worship and reverence were due, 
The excellency of God the first cause worthy all Reverence.  and to be rendered. For seeing he, from whom all these things were imparted unto man, must needs be the first, original, greatest, most perfect, and without dependence of any other, and all graces, dignities, and perfections that be, or could be produced in all creatures, that are, have been, or by possibility could be created (for such also should be his works) were to be obtained of him, in him also they were to be sound in a far more eminent and excellent degree: for nothing can give they unto an other, which it hath not in itself, either in the same, or a better manner: which must needs be most true in the first, and principal cause; for if this should want the perfections and excellencies which be, and were to be made by it, it could neither give them to others, because itself should want them; neither obtain them for itself of any other, because it is the first, and can have no former cause from whom to receive them. Then seeing all those dignities, and prerogatives of wisdom, bonity justice, mercy, knowledge, providence, immutability, eternity, and the rest, for which, faith, hope, love, reverence, fear, obedience, sacrifice, adoration, or any kind of honour and worship, is required, are connected & united together, in that one eternal & unchangeable essence, & not after that limited and participated manner, as they be in creatures, but in such an infinite and incomprehensible sort, that the least perfection we can imagine, and conceive in him, is infinitely greater than all creatures, and their perfections, (for every thing in God that is but one most simple and undivided essence, is also God infinite and unmeasurable) all true reverence and religion, must needs be due and belonging unto him; though any man or creature of understanding, could be so mad to think himself a creature, not to be dependent of that most perfect and infinite divine nature. For excellency of itself is cause worthy of honour, though there be no farther obligation, or band of reverence. But let no man think, that I intend in this place, to make a formal dispute, to prove that there is a God, of which, my confidence is, no reasonable creature can be doubtful. For all Arguments will be testimony, 
All creatures in the world, all authorities & every argument for Religion in this work proveth a God.  and the meanest of so many millions of creatures as be in the world, give demonstration in this case, and that was ever so undoubted, and evident to all kingdoms, countries, and particular persons, in all places, times, and generations from the first creation, that never any nation, never any private man, except mad, or frantic with passions, and beastly pleasures to excuse his filthiness, in so many thousands of years hitherto, made it a question, and whereof every Argument of this work will be a witness. But I chiefly contend at this time, to upbraid the Irreligious people of these days, how unnatural a thing it is for any reasonable creature, (such as every man by nature is) to neglect this duty to his sovereign King and maker, which is not only to proclaim himself an irreligious and disobedient traitor and rebel unto his Creator, but by the least denial thereof, falsely to affirm there were neither Creature, or Creator, God, man, or any thing else in the world. For since nothing can be made, but of some cause, 
The necessity of God, to be the first efficient cause, and Religion due to him.  and in causes an infinite number may not be granted, either this first cause of things, and religious duty to him must be confessed, or else we must say, that nothing is, or can be made: when we think we see the heavens, elements, and so many glorious creatures in this world, we are deceived, because no such thing is, or can be framed: that we ourselves which conceive such variety, are not, neither do we imagine any such thing at all. For if we take that reverential original, and absolutely independing cause away, nothing either already is, or by possibility can be hereafter. For although some have defended, 
Magist. 4. dist. 5 Duc. 2. Scent etc.  that the power of creation and producing some thing of nothing, may be communicated of God to a secondary cause, yet they say, that in such case, this second agent should only be an instrumental cause, which ever remaineth a principal worker, and they always suppose such an one to be communicating that property to the other; for where a principal and communicating cause is wanting, an instrumental cause to which such power is deligated, cannot be, neither by any power is imaginable. For every receiver, receiveth of some, and there cannot be any thing produced, where there is no power deligate or indeligate, instrumental or principal of such production. Wherefore, seeing there be so many millions of things, and kinds of creatures, most certainly produced and existing in the world, as all our senses are witnesses, no man can say these things were made of themselves, for so the same should be, and not be together, which is a repugnancy in nature: neither of any other former depending cause, for that likewise must have an other to produce it. Therefore, sith nothing is made of nothing by nature, which always worketh in a subject and something; nothing of itself, nothing of any thing that is depending; and yet so many things be in the world, and the first of those created effects must be of nothing (otherwise they should have former secondary and created causes) and between being, and not being, nothing, and some thing, nothing, and so many things as now be, there is infinite difference and improportion, that cause which of nothing created all things, of necessity must be infinite, omnipotent, and illimited, containing all goodness and perfection, and so worthy all reverence, worship, and whatsoever homage may be conceived belonging to religion. 
The preservation of things by God, binding to Religion.  And as so many millions and distinct degrees of things could not in the beginning be created without an infinite, & omnipotent cause, so as well the orderly productions, and generations of all creatures since then, and the daily and hourly preservation of them, and all those excellencies wherewith they be endued, from falling to corruption, cannot be attributed to any inferior agent. The continuance and duration of essence and perfection, is as much depending of an infinite and illimited agent, as their first production was: and as in the beginning without the work of that omnipotent cause, they could not possibly have been made of nothing, as they were, so without the like assistance they would in an instant be annihilate, and come to nothing again. For though we should grant to all conceited men that ever were, or would be accounted Philosophers, that these inferior things be compounded of elementary causes, that they be produced by creatures of their own kinds, men, by men, beasts, by beasts of the same nature, and so of others, that they are assisted of the celestial bodies, and receive influence from the heavens, that respiration is from the air, heat from the fire, and other necessaries from other elements, yet never any Philosopher or man of judgement can be so absurd in reasoning, but confess that all these things themselves both in production of other creatures, as also in their own being and preservance, depend of a former infinite cause, and that these as they made nothing in the beginning, but were made and had emanation for themselves of an other, so they cannot either produce others, or themselves continue without like assistance. Therefore in every least action, duration, or preservance for every minute of time, we must of necessity appeal to that first & omnipotent Creator. For no proceeding can be infinitely without end, either in the production, emanation, or preservance of things: for so all causality and effecting operations should be taken away, and no least effect could be produced. For in ordinate causes the latter dependeth of the former, and all latter causes of some precedent and first cause, but where there is no beginning, there is no first, & so no causality, & consequently no effect, nothing is, nothing ever was, nothing can be produced or preserved hereafter, all things are already returned to nothing, which is evidently untrue, therefore that first cause must needs be most honourable, and deserving all reverential duty, 
One absolutely necessary, and independing essence, which is god, worthy all worship.  and submission. Moreover experience teacheth, that there is an infinite number of things in the world, whose essence and being, is not of necessity, but contingent, so that they may, and may not be: and whether they be or no, no absurdity in nature can be concluded. For who can say that man (to give example) or any other creature, is absolute and necessary to be, either in respect of himself, or any other for their being, or not being? It he be absolute necessary for the being of other creatures, of necessity those creatures, both in being and preservation must depend of him, which is evidently untrue: For if man were not, other things might be, as the heavens and divers others were before he was created, & if all men were consumed, yet all other things might remain in safety. In respect of himself he cannot be named absolutely and of necessity to be, for so he should be of himself, and without dependence of any other, which is evidently false of every limited and depending thing, such as man and all creatures are. Therefore above all depending things, and such as be not of necessity, we must at last arrive to one, that is of itself absolute & in depending, of which the rest must have dependence, and to whom religion and duty is belonging, both for that absolute and independing pre-eminence in himself, as also that of necessity we depend of him.  
The same reason joined with experience, teacheth, 
The subordination of things by God. etc.  there is a subordination in all inferior things, none of them is altogether for itself, nothing without some order to an other. In arts and sciences belonging to the mind and intellectual powers, there is a subalternation. In corporal and bodily things the matter is more apparent, the heavens, their motions and influences are not for themselves, but for others, that take benefit of their motion, and receive influx for them; the simple and elementary creatures are for compounded things, no compounded thing is for itself, but is subordinat: beasts, souls, fishes, and the rest, are referred to man, man as he is not of himself, so much less to himself can he be subordinat, and so of every thing that made not this subordination. Therefore at last we must come to some excellent thing, which as he appointed this subordination, and of himself can be subordinat to none, because he is the first deviser of this order, so they all must needs be subordinat to him. 
God the final end of all.  And when in all orders of things, always that which is the end of others is most perfect, and no reasonable and intellectual agents, do things by themselves without instrumental causes, or work by instruments, and secondary helps, but to some end and purpose: Then seeing so many intellectual, eternal, glorious, and admirable things of the world, could not possibly be framed, ordered, or disposed of, by any thing inferior, unreasonable, and not intellectual: of necessity as the first cause in producing and ordering so many and marvelous degrees, and estates of creatures argueth both a first cause, and infinite and omnipotent power in him, so in ordaining them to some end, that end must be the most perfect thing, then seeing none could be more greater than he, or equal to himself, for his honour and dignity they were created, and he was, and is their end, because his infiniteness in power excludeth assistance, his only immensity in goodness and perfection, debarreth all other last and final ends, and admitteth no companion in equality of perfection. And every man and creature, is so much more indebted and religed to him, then to any inferior agent, parent, Prince, or potentate, to whom we yield reverence for benefits received, by how much his infinite greatness, and perfection exceedeth any limited and depending thing, and by how much every effect is more beholding to the first and universal cause without which absolutely it cannot be, then to any secondary and particular worker, without which by the power of the former absolutely it may be produced. But if sense and experience may not be admitted with these sensual and beastly men, 
Supernatural miracles, which could not be produced by any creature. etc.  if no reason can have allowance with such unreasonable minds, and all natural arguments & demonstrations, and daily experiments must be condemned with such unnatural monsters, if we should grant them all they can demand with so many impossibilities in ordinary & connatural things, that inferior causes could work, without dependence & assistance of the superior, that no creature is depending either in essence or operation: that there is no first & principal cause, that chance and fortune (which can be nothing but the accidentary concourse or effect of inferior causes) made all things, and whatsoever impossibility any foolish and frantic brain can imagine, to excuse their wicked and lascivious lives, Yet thousands of effects which have been, and could not be by the production of any created cause, must needs condemn them. For all nations and people in the world, Christians, jews, Mahometans, Pagans, and all estates of men, have proved, and must, and do acknowledge, that infinite, miraculous, and supernatural operations have been wrought, which no limited power with all the conjunctions, inclinations, aspects, constellations, either of celestial, elementary, or compounded things, which they can devise could possibly do, having no potentiality in them, to effect the meanest of those strange and marvelous operations, only able to be produced by an omnipotent, and infinite agent. And further, to show an absolute dominion over all creatures, to resist and restrain the most usual, and natural abilities of all inferior causes, as the most movable heavens, that they did not move, but stand, as it were amazed at so great a majesty, that the greatest planets (which could be commanded of no inferior agent) have changed their course and order. The highest, and ascending Element of fire, hath descended even to punish the Irreligious: The Air, hath denied respiration to creatures: The Waters, in most huge quantities, have ascended against their natural propensity, to dtowne both particular countries, and the whole world in the general inundation: The whole earth hath trembled, and all the firmaments, and foundations of the world have been moved at the pleasure of their Creator, which no creature, nor all creatures together could effect: & yet all countries, peoples, and estates, are witnesses to these things. 
The testimony of all nations & people.  Thus we see, all testimonies cry out there is a God, infinite, omnipotent, and independing, which hath effected these things. This is the evidence of all creatures, all nations, and kingdoms, all estates, and degrees of men, patriarchs, Prophets, Priests, Kings, Rulers, Princes, Philosophers, Christians, jews, Mahometans, Pagans, all Rabbynes, Doctors, Sybils, Flamens, Archflamen, caliphs, brahmin's, all that can be cited for authority, agree in this, that there is a God. This is the sentence & uniform consent of them all, that disagree so much about his nature, and religion in particular. All good men allow of this, this all impious and wicked have confessed, except perhaps some few private men, in so many generations, & times of the world, which drowned in all licentious living, have (to excuse their impieties) rather wished it in will, then affirmed in judgement: and those also, when they came to death and miseries, as I cited before, 
Lactant. sup.  acknowledged it. And to conclude against barbarous and absurd people with absurdities, if there is no first, omnipotent, 
Absurdities of denying God. etc.  and most excellent cause then no religion, which is only due to so great a majesty is to be rendered. Then all nations, and people of the world in all generations, and so many thousands of years, that ever professed it were fools: and one Lucretius, that lived, and died mad, or any particular and beastly man, that (to tumble in filthiness) would wish so unpossible a thing, is only wise and holy. If there is no first, absolute, and independing cause, no operation can be effected, nothing is now done, nothing can be brought to pass hereafter, because depending causes cannot work without assistance: so there neither is, or can be any change, alteration, generation, or corruption in the world, but all things must needs return to nothing. If there is no God, first, and illimited cause, to have created the world, there is no science, knowledge, or faculty in the world, there neither is, was, or can be any creature, or the least effect, because none of these limited and depending things, could by any possibility be of itself, or any other depending cause. And a thousand such impossible absurdities, which follow this most blasphemous, and sacriledgeous assertion, (there is no GOD) if any barbarous and beastly mouth, durst be so impudent to pronounce it. But this will be more manifest in many chapters, & the whole treatise following, to the confusion of all enemies to true Religion. For which cause (as also that I hope no man can be so unreasonably blasphemous to make it a doubt) I pass it over more briefly in this place.   

THE NECESSITY OF A Divine providence towards man, and other creatures ordained for him, and his duty to render Reverence and Religion. ¶ CHAP. III.  
BUT to prevent the profane, and blasphemous excuses of this impious generation, accusing the infinite wisdom of God of folly, & challenging his incomprehensible goodness of improvidence: If by impossibility things could be effected & caused without any cause, 

The necessity of God's providence, for the dependence of creatures.  
The uniform and orderly course, even of insensible things that can have no providence in themselves.   which nature generally reacheth, for a most evident contradiction: yet nothing could endure, or be preserved, without the providence and protection of an independing cause. For duration and perseverance of second causes, is no less depending then their first creation. Then how doth that infinite number of things, which this world possesseth, endure without corruption? How can so many and divers creatures, not only wanting judgement, and reason, for their rule and direction, but all sense and life, obtain their ends, and remain in order so infallibly as they do? When by reason we know, nothing wanting reason can make comparison, confer, past, present, and future times, and things, judge, and discern what is danger, what is not, what evil, & to be avoided, what good, and to be followed: or by any possibility either know, prosecure, or embrace that order, and end, whereunto it is ordained. And yet the certain, orderly, and indefective motions of Heavens, operations of Elements, concourse of causes, and works of all inferior and compounded creatures, sensitive, vegetive, and such as have neither reason, sense or vegetation, utterly unable to order and direct themselves, give testimoney they are guided by some most provident and careful workman, cause, and director of all things, caused and directed by nothing, but always having from eternity existence, being, and all complete and possible perfection; to whom consequently, all worship and homage, even by that title, and for that pre-eminence, is to be yielded. For, as Cicero saith, 
Cicero l. 3. de Nat. Deor.  if it be not possible for a great number of letters, and characters cast together by chance, without any order or disposition of syllables, words, and sentences to make the Annals of Ennius, or compound any history, or work of learning, if no man should set them in order, how much more is it unpossible to believe this admirable, and wonderful world, to be made by accidentary concourse, and meeting of things together: Yea such absurd & irreligious Atheists must yield, that of necessity in either case there is one first original, and independing, both to frame and compose, as also orderly to digest both the one and other. For neither could those characters be made or ordered of themselves, or those causes which by chance should constitute the world, be, or have concurrence without a Creator, and former cause of such agreement. For although some Philosophers with many absurdities defended the eternity of the world, & an infinite number in successive things: yet they all ever granted, 

Arist. 2. Met. c. 2. text 5.8. Met. cap. 5. text. 41.  
Auth. l. cause. c. 1. etc.   both a dependence, & emanation of them from God, and that it was impossible, an infinite progress and proceeding, could be in essential and subordinate causes, such as the superior and inferior, first and secondary causes are: for where no beginning of causes could be found, there no operation could either be effected, or begun. And if that could by any man be imagined, 
Providence over creatures as much belonging to God as their creation.  yet of necessity, even in that infinite number of causes one of whom the others should depend, must have that supreme prerogative we assign to the first and principal cause of things, with out which, nothing could be either governed or created. 
Euseb. lib. 3. Praep. evang.  Wherefore, as Eusebius teacheth, as in artificial things, (to give example) an house cunningly & curiously builded, and adorned with all kind of furniture, is an unfallible argument, that there was a builder and disposer thereof; much more doth the marvelous excellency, number, order, and beauty of all natural things, in the great, and glorious habitation, & house of the world, give evidence, that a chief Prince & artificer hath made, digested, and still ruleth and governeth them. For, (which I proved before) as to make, is an act of power, and to make and create, where there is infinite improportion, is an evident argument, of an infinitely able and omnipotent workman; so to see so many millions, and innumerable multitudes of things, not able to rule, order, digest, & provide for themselves, yet so uniformly without error, so generally without exception, so many thousands of years, as since the world's creation (and from eternity, if it should not be created in time) without intermission, to be ordered, ruled, digested, continued, preserved, and provided for, is a manifest demonstration, that they are thus maintained and governed, by some most prudent, good, and indefectible cause, which performing that providence for the use of man, man a reasonable creature cannot be so unreasonable and forgetful of duty, but yield unto him that honour and Religion, which so long and infinite a benefit deserveth. That an infinite number of things besides man are, 
No creature hath or can have the general providence of things.  and have ever in all ages, places, and degrees of things, been ordered, ruled, and most certainly provided for, no Epicure can deny; every creature, and every sense he hath, will bring evidence it is so. That to rule, govern, order, direct, and provide for things, and to bring them to their end is an act and only operation of reason & understanding, no man can contradict: man is the only reasonable and understanding creature of this inferior world, he doth not, neither can he, or any limited understanding so certainly, and unfallibly order, rule, and have providence over so many millions, infinite, and innumerable things: none of them hath reason to order themselves, and most do want both sense and life, therefore, seeing there is neither act, power, or potentiality in them, to order & rule themselves, and nothing else can be assigned to exercise that universal providence, of necessity it must be done by that chief and universal cause, their first maker, for nothing else can perform it, and their government most properly belongeth to him. 
No Maker of things endued with reason, is unprovident of his work.  No Prince that hath won, instituted, or otherwise obtained a kingdom, will neglect to rule it, no Sovereign may be careless of his subjects, no Parent regardelesse of his children he hath begotten, no Artificer, workman, or cause endued with reason; can be without providence of the things and effects he hath produced, although their care and charge require labour, 
The infinite wisdom and goodness of God, cannot but have providence of things.  new, and daily costs in the agent. Then that God and workman, whose infinite wisdom cannot alter and repent any work he hath effected, mislike no end he hath intended, whose goodness cannot be unprovident or change to things he loved, whose power is omnipotent, whose act is but one and eternal, with whom it is no greater business to govern a thousand worlds, than one and the meanest creature, whose understanding is so illimited, that nothing can possibly be concealed from him, will not, but take providence of man, and all creatures he hath created. And as the first creation of all things from nothing, could not possibly be effected, but by an infinite and illimited agent, so both the duration, and being of the same creatures, which is as it were, one continued production, cannot be maintained without the concourse of equal virtue, 
Event of things cannot be imputed to the heavens and constellations  neither their actions and operations (which likewise be creatures and dependent) possibly be effected, without the same Creator. Neither can any man imagine, how an inferior & depending cause can begin, continue, or perfect any operation, without this providence, and assistance of the superior and universal Actor. And although the heavens and celestial bodies, having a general influence to inferior things, in that respect are termed universal and common causes, in regard of these lower agents, whose influx and actions are more particular, yet both they are inanimate, and so unfit for government, and if they be compared to God, the supreme universal cause, they are private agents, and howsoever they be considered, they are secondary and depending, and can work nothing with out assistance of their Creator, much less can the conjunctions, aspects, sights, and constellations of the Planets, only accidents, which work nothing but in virtue of their subject, be effectual of such things. 
Albert. lib. 1. Phisic. ca 19 tract. 2.  And the Stoycks themselves commonly excepted from fatality, the wills and free actions of men, which is sufficient for this cause of Religion, which is their homage. And concerning meaner effects of honour, riches, wealth, prosperity, death, sickness, and the like, every day and minute of time crieth out with experience, that like constellations do not always, or ordinarily produce like dispositions and works: to exemplify, was no man in England borne under the constellation of our Kings, that none but they enjoyed the crown? Did not all the world bring forth one man, when Clement the eight, and Radulphus were borne, that none other is a Pope or Emperor? And if such Princes before their powers begun, could prohibit others to be borne with them, yet we see that many thousands daily die with them, whether they will or no, as in so many battles, wherein hundreds of thousands of all estates, ages, and conditions, differing from those Nobles, have been slain with Kings. And yet by these men's art, all those that died with Kings, should be Kings, all of one age, nature, and condition. Thus many thousands to one it is in their proceedings, (besides all other invincible reasons) that they are deceived, and God hath providence not only of human actions, but all other things, because no other cause can rule; then experience telleth us these things are true, and their devices false. And the same experience is a tutor to every private man, that at all constellations he is of the same liberty of will, to do, or not to do; and how can the heavens and bodies more spiritual substances? are they animated that they have dominion over souls? are they omnipotent that they can bring violence to our wills and freedom? are they exempted from a chief governors authority and rule, that they can govern all? are they God and the first agent, that they are independing, and all depend of them? these be the absurdities of such people. 
All authority proveth the providence of God.  Besides which all reason and reasonable creatures, Angels, glorified Saints in heaven, and the understandings of all men of equal judgement, confirm it by their sentence: all sensible things by their indefective order approve it. All insensible creatures simple and compounded, the heavens, elements, and all others by their invariable courses and proceedings, ever have ratified it to be so: the meanest creature by the wonderful composition of parts by which it is composed, and certain direction to come to those ends and perfections, which for want of science it cannot know, giveth evidence in this cause. 

Example of God's providence to every mean creature.  
Galen l. 3. de usu part & l. 5.   This moved Galen that profane and irreligious Physician, attributing all to nature, and nothing to the cause and maintainer of nature, at last (as himself is witness) to acknowledge the providence of God over these inferior things, and to make a Canticle in these words following, in honour of our Creator. Here truly do I make a song in praise of our Creaator, for that of his own accord, it hath pleased him, to adorn and beawtisie his things, better than by any art possible it could be imagined. Therefore, if the providence of God is such, to his mean & basest creatures, the common objects of Physicians, most busied in bodies and more contemptible things, what would be said if we should go about to comprehend the least of so many ●housand gl●●●ous creatures in the world. What ●●rticuler supernatural providence and protection God hath always used to his religious servants, aswell whole kingdoms, countries, and private persons devoted to him in religious worship, 
Chap. 13.  will appear in the thirteenth chapter of this book, to the confusion of all Infidels and misbelievers. 
Examples of Gods supernatural providence etc.  In the mean time (which I will omit that place) let us take for our example the cry of Jerusalem, so renowned for religious observations, under the law of Moses, and the high Apostolic See of Rome, so famous for true worship since the time of Christ, yet both odious among misbelieving people, the first to Pagans, the second both to them, incredulous jews, and Apostating Heretics of all ages. Concerning the first, 

God's providence to Jerusalem before the coming of Christ.  
Gen. 12.15.17.18.3. Reg. 6.   let us pass over that miraculous providence God exercised towards the Israelites his religious servants, inhabitants thereof, from the time of Abraham, to whom he made the promise, to bless him and his posterity, and take especial care of that nation, whereof Christ was to descend, until the time of building the Temple by King Solomon, which was above 900. years. 
Gen 15. Act. 7. Exod. 12. Exod. 5.6.7.8 9.10.11.12.13.14.15.16.17. etc. Porphyr. l. 4. contr. Christ. App. lib. 4. contr. jud. joseph. lib. 4. Antiquit. Arist. lib. 7●. interpret.  I will not speak what blessings were bestowed upon Abraham, Isaac, jacob, and their descent, how miraculously they were multiplied in Egypt, with what 〈◊〉 is their mighty enemies were confounded, their marvelous delivery thence, the drowning of their enemies, their strange preservation, their miraculous life and protection in the desert, the more than wonderful conquests they obtained over so many and potent enemies, and other supernatural favours, not only recorded in holy Scriptures, but remembered by other writers, and manifestly known, to many and great kingdoms. But to pass these over, what could be the fame of Jerusalem a city of Canaan, a little country, when it was divided into so many provinces, as it was before the israelites inhabited it? what man maketh mention of any honour or glory it had? but after religion was settled there, how glorious was it to all nations? it was the seat of the Kings, and it was called the City of the King of Heaven, 
3. Reg. 6. Math. c. 5.  the high Priest, with the greatest Majesty of that law were planted there, Sacrifices were there offered, not only jews, 
Act. 2.  but Proselytes, and converted gentiles of all Nations honoured it with their access and presence, Parthians, Medes, Elamites, inhabitants of Mesopotamia, Cappadocia, Pontus, Asia, Phrigia, Pamphilia, Egypt, Libya, Cyrene, Romans, Cretensianes, arabians, and others. How sumptuous & glorious was the Temple to all Nations, where all things were almost made of Gold? 
joseph. l. antiq. Arist. l. 72. interpret.  how precious and miraculous (as many write) were the attires of the Priests? how honourable was their Oracle and Propitiatory most strangely gloriefied with the Presence and Answers of God himself? with what holy Relics of the Ark, Manna, and others, was it sanctified? to what a mighty nation did that people increase? what Prophets had they? how were their enemies Antiothus and others punished of God? 

Machab. 1: Esdr. 1.2.3: Arist. supr. joseph contr. Appion.  
1. Esdr. 1 2.3.4.5 6.7. etc.   how gracious were they to the greatest Princes? how miraculously were they, their holy City, and Temple, preserved a thousand years together? how were they delivered from captivities? how strangely did GOD move the hearts of the mightiest rulers of the Gentiles to honour their sacrifices, and Temple? And when the time was come, 
Is. 53. Hier. Sybil. apud Lact. 1.2 3.4. diu. instit. D. Tho. 3. p. joseph lib. 15.20.7. bell.  that their law in the Messias should cease, and they most profanely had denied and put him to death, not only as their own Prophets, but the Sibyls and others among the gentiles had foretold, and they fallen to such notorious impieties, as their own Historian josephus is witness, that never any nation had come to that degree of wickedness; yet God ceased not his special providence to that people, but gave them many wonderful signs for their conversion. Besides those which the holy Evangelists report of the miraculous Eclipse, 
Math 27. joseph. lib. 7. bell. cap 12.  quaking of the earth, rending of the rocks, and tearing of the vail of the Temple, arising of the dead and others, josephus giveth evidence, that in their great festivity (before their dissolution) in the night, there appeared such a light about the Altar and Temple half an hour together, that every man thought it was day. And at the same time, an Ox led to be sacrificed, brought forth a calf in the midst of the Temple, and the East door of the inner temple made of brass, and so heavy that twenty men could scarcely shut it, being locked with strong locks of iron, and barred with deep bars let down into a threshold of stone, opened of itself in the night before the setting of the same fiery Chariots and armed battles, 
Tacitus hist. lib. 5.  were seen in the air about the city: and the Priests did hear a voice, saying: Migremus hinc, Let us go from hence. And (that which is a most strange testimomy of God's continued providence towards them) on Jesus' son of Anani, 
joseph. lib. 7. bell. cap. 12.  four years before the war began, when the City was in great prosperity and peace, upon the sudden in their festival day, began to cry in these words. A voice from the East, a voice from the West, a voice from the four winds, a voice upon Jerusalem and the Temple, a voice upon new married husbands, & new married wives, a voice over all this people. And this day and night going about all the streets of the city cried, and although he was chastised for this cry, yet he neither spoke any thing for himself or against them that punished him, but still continued crying the same words. And being led to the ruler of the Romans to be punished, and his flesh torn to the bones with blows, he neither entreated favour, or once wept, but at every blow bending down, pitifully viterred this speech: Woe, woe to Jerusalem, and never gave over mourning for the miserable city, and still complained in these words, Woe, woe to Jerusalem. And thus he continued seven years, and five months, but principally upon the festival days: until at the time of the siege going about the wall, he cried out with his loudest voice, Woe, woe to the City, and Temple, and People, and at last also he added, Woe also to myself, and was presently killed with a stone, thrown from the enemies, hitherto be the words of josephus, living among them at the same time.  

God's providence to the Apostolic See of Rome.  And concerning Rome, where the Pope and high priest of Christians is resident, how unprobable was it in human judgement before S. Peter a poor fisher came thither, 
Sibil apud lact lib. diu. instit.  that the prophesy of Sibilla (the Fisher's hook should conquer the Roman Empire) should be fulfiled. Was not Christ his master put to death by that authority? was not he himself crucified by the same, and all his successors unto S. Silvester, thirty in number, either actually put to death, or most grievously persecuted? were not Christians at that time without any friend or favourer? were not the Roman Emperors the most potent of the world, and ruled all places? did not the persecuted Popes preach Christ crucified, penance and great austerity to the ears of licentious Gentiles? And yet we see that the prophesy of Sibilla was performed, and the especial providence which Christ promised to his holy Apostle and his successors, that their faith should not fail, that it should conquer all enemies, that the gates of hell should not prevail against it, is miraculously effected, and still continued to that holy See. 
Epist Apol.  I have showed in my apological Epistle, how all the Pagan Princes of the world, one time or other were opposed against it, but they were confounded. How many Infidel and Pagan Emperors persecuted it, but they were punished, and it prevailed: many heretical Emperors plagued it, but they were confounded, divers wicked Christian Emperors and Kings, both in England and other nations afflicted it, yet it conquered them, how often it was sacked and spoiled by Goths, Vandals, Saracens, Immbardes, and others, yet it flourished still: that hath been infested with many schysmes, 
Bernard. Lute. Catal. haeret. Casp. Vlenb. 22. cause.  and assaulted by above 400. sects of heretics before Luther, and yet condemned them, and yet at this time warreth against almost 300. known heresies, and yet it is more glorious and renowned now, after 1500. years, than ever it was before, and dilated farther by many degrees (daily increasing) then ever any other regiment spiritual or temporal was, and not subject to the least suspicion to be overthowne hereafter. And no man can make other reason of these things, than the extraordinary providence of God, to that holy place, the enemies it hath, and ever had, be more, and more mighty, then ever any city fought against. It useth not temporal armour against them. The soldiers, and Captains it used, were unarmed with corporal weapons, their conquest over their enemies was by suffering themselves to be killed. That which they taught was unpleasing to potent Princes against whom they warred, and carnal minds with whom they fought. That which they laboured to overthrow, and did destroy, was liberty, and things tending to delight, and yet that hath vanquished, and daily is more glorious and triumphant, the other perish, and become more contemptible. Who will not say but these things proceed from God, and his most holy providence and protection to that Religious Apostolic See? 
Miracles.  And thus I might exemplify in other things. I will pass so many thousands of miraculous operations, whereof the whole world can witness, & which could not be effected by any limited or created power, I have spoken of them already, and must entreat them as well in divers chapters of this book, 
Cap. 10.11.13. infr.  as also more largely hereafter, against internal enemies and whereof every Argument I shall allege for true Religion to God our chief governor giveth witness, 
Part. 2. Resol. Arg. miracls.  therefore it needeth no more evidence in this place. Only I will conclude, every creature in the world, every part, member, organ, quality, act, or operation it hath, is a demonstration in this case: God himself, ordinarily and superordinarily doth witness it, all reasonable, and unreasonable things in their sense affirm it. The heavens, 
The general and uniform consent of all countries and people.  all simple, and compounded things, give invincible proof it is so.  
This is the sentence of all Nations, Countries, Schools, Cities, Towns, and people, Catholics, Heretics, jews, Pagans, 

Hist Eccl. Eus. Niceph. Bed. etc.  
Koran Mah. Thalmud. jud. Petr. Maff. hist Indic. etc.   brahmin's, Mahometans, all Christian & Panym Philosophers, late, ancient, of all ages and places agree in this. None but beastly men, (whose opinion is no authority to excuse their filthiness) deny it, and they rather in voluptuous desire wishing, then in judgement affirming it. 
Objections of Epicures answered.  Neither let them allege what multitudes of errors about religion in particular, are, and have reigned in the world: for as these errors are to be imputed to the wickedness of the authors from whom they proceed, so such great contention for that cause is an evident argument of worship, and the dignity of true Religion, otherwise every man would not contend and make claim unto it, with so great danger to himself, and contempt of others. And the causes of their complaint, that errors and sins do reign, proceed from their own and such men's impious demerits, and are no more to be imputed to God, which neither can, nor will deceive, or be cause of sin, than the wilful ignorance of a perverse scholar, to a learned and painful master, or the disobedience of a wicked child or subject to virtuous Parents and Princes. 
Cap. 2.3. sup.  That God is free from inducing or leading into errors, is evident already by that most excellent goodness, which I have showed to be in him. And that he hath delivered so certain & infallible means for every man to know the truth, that (except wilfully) we need not err, 
Lib. 2. & part. 2. Resol.  I will demonstrate by invincible Arguments hereafter, as also prove in particular against all Infidels, Iewes Pagans, Mahometans, 
Lib. 2. cap 6. part. 2. Resol. Arg. 5.6. etc.  and all sorts of heretics, that their errors and proceedings in them are so manifestly false, that they cannot be excused from wilful ignorance: And that the order of Catholics true believers is so certain, that they cannot be deceived. And to ease this irreligious people of all complaints against the oppressions, tribulations, and persecutions of the godly, & prosperities of the wicked, I will show that such objections against Religion, are a manifest conviction of a divine reverence, 
Cap. 12.13.14. infr.  and how the temporal favourers, and preferments of the Religious, did always exceed the honours of the ungodly. 
Cap. ult. penult. Seq.  And to give them that they seek, I will prove, if by impossibility there should be no Religion, nor God, no immortality after death, yet that the state of the professors of worship even in this world, is far more glorious, honourable, and pleasant, then of Epicures, and irreligious men.   

THE NECESSITY OF RELIGION, to obtain the Immortal and Supernatural end, for the immortal Soul for man which can neither have any end in this life, or perish possibly with death. ¶ CHAP. FOUR  
Wherefore though we should become such great politics, & so fully possessed with self love & delight in religious affairs, that we would use no reverence or worship, but for our own advantage, yet we cannot but perform this reverential duty, especially when we enter into reckoning with ourselves, how many and often helps & succours we want, necessary to that end whereto we were ordained, and that which we most desire, the better & immortal portion of man's soul, 
The end and felicity of man cannot be in this life.  not having perfection in this world, and yet must receive it from God: For no corporal or corruptible thing of this life is able to satisfy and give rest to the greedy understanding, or unpleaseable appetite of our reasonable & incorruptible part, neither was there any Philosopher, 
Cicero Tuscul. quest. et paradox.  or student of nature able to find here the end and felicity thereof. For by felicity and happiness all men, always did, and do understand such an estate, as is devoided of all evil, we would eschew, and abounding with all good we would wish; for as Aristotle saith, 
Aristot. lib. ●. ethic. cap. 1.  that is Blessedness, which all men and all things do seek, and desire. Which estate and degree never any man yet, how much soever befriended of this world, could taste in this life; but whatsoever they either found for themselves, or devised for others, it was not so durable, pleasant, good, or perfect, but it wanted one thing or other, we might wish to have: or brought with it something unstable, variable, tedious, troublesome, painful, or unpleasant, which a man in reason might justly crave to want; as manifestly appeareth, not only in the general conditions, 
Arist. sup. c. 8.  which the Philosopher by light of nature requireth to the blessedness of man, but in honour, riches, knowledge, delight, or other pleasure, which any sect of Philosophers, accademics, Peripatetics, Stoics, or Epicureans in particular appointed for human felicity. Wherefore seeing such a condition and estate of happiness cannot be found in this life, and every thing one time or other enjoyeth his end and felicity, of necessity this end and happiness of man, must be obtained after death, and received of God by duty to him, as also all necessary helps, & dispositions thereof, all reverence and religion must needs be done unto him by man, in a more high degree then of any other creature, not ordained to such a supernatural, and eternal end, And this no Epicure, how much soever brutishly blinded in delight, 
The unreasonable, absurdities of Epicures, and deniers of the soul's immortality after death.  or maliciously injurious to the perfection of human nature, can deny. For if he allege no reason for his impious and irreligious mind, than no man can be so foolish to believe him: If he pretend any show of reason, how weak or feeble soever it is, thereby he overthroweth that by his own reason and understanding, which his licentious and brutish will laboureth to build. For reason & judgement being operations only of the intellectual part of man's soul, as immediate cause, and not depending of the sensible fantasy, or any corporal, or organical instrument, (for neither a tree, or any vegetative thing, or a dog, or any sensible creature, can reason, argue, or dispute of things) should be a manifest demonstration, that soul which is endued with those abilities, to be independing of the body, spiritual and immortal, living for ever, and so to have felicity after death, 
Deniers of the soul immortality deny themselves to be men.  for attaining whereof, a Religion and worship is due to God. Therefore every one knowing himself to be a reasonable creature, no man can possibly call the other in question, except first he would doubt whether he be a man, whether he hath reason, judgeth of things past, present, and to come, compareth one thing with an other, argueth, and disputeth of causes and effects: for, as both reason, and all learned Philosophers teach, 
Mercur. trism. in Aescul. plat. etc. Arist lib. 1. an. text. 20. lib. 2. an. text. 22. l. 12. met. text. 17.1. ethic c. 11. etc. The powers of the soul in satiable in this life.  that soul, which hath these independing operations, must needs be separable from the body and immortal.  
Let us add the unsatiableness of the same faculty, whom all the science, and knowledge of this world cannot content; and the natural inclination it hath to know the causes of such effects, as it findeth in this life, and cannot: that unanswerable appetite, and propension of the will, which never enjoyeth enough of the thing it loveth, but desireth more: that liberty and freedom it hath, 
The absolute regiment of the reasonable powers over the sensible & inferior.  commanding all sensible powers, and faculties, either to exercise, or suspend their operations, prescribing, doing or not doing of things, and effecting the will, and election of itself, how urgent soever the repugnant sensible appetites and desires be. Then how can any man imagine that power to be depending of the body, which in it chiefest operations is depending thereof, but evidently showeth Superiority over all corporal and sensible passions, and suggestions, that it can rule & bridle them as it pleaseth, in such sort, that no foot can go, no eye can see, no member, organ, or sensible power is able to execute any function, if the will forbiddeth. 
Virtues & spiritual qualities of man cannot be subjecteth in a Corporal and Mortal Subject.  Or what Epicure can be so mad to affirm so many spiritual virtues as Religion, faith, hope, reverence, fear, justice, & such others, which all men at one time, or other in some degree find in themselves, to be subjecteth in a corporal or corruptible power? 
The conscience and internal experience even of the Epicures.  Or is there any of this school of impiety, but their conscience and understanding telleth them, that sin is not to be committed, and when they have sinned, accuseth them as guilty of transgressing the law of God, whom they have offended, and consequently whom they are to worship, & reverence. Of which St. Paul, in the light of nature speaketh in these words, 
Rom. cap. 2.5.14.15.  when the Gentiles which have not the law (of Moses' & Christ) naturally do those things, that are of the law, the same not having the law, themselves are a law to themselves: who show the work of the law written in their hearts, their conscience giving testimony to them, and among themselves their thoughts accusing, or also defending.  

The chiefest operations of the soul, independent of the body.  And although the understanding in divers first operations, craveth aid from the imagination: yet in many other noble acts thereof, it is independing: as in the judgement of spiritual things, and the use of free will, which no sense, corporal organ, or faculty was ever able to produce. For between every operation produced, the cause which produceth it, and the object and matter that is considered, there must be a due and correspondent proportion. No vegetative power hath sense, no sensitive faculty can argue, or conceive immaterial things. And yet we see, that the understanding of man is so far from being wholly assisted of the body in these operations, or to be hindered by separation from it, that experience teacheth, when it is united to this corruptible body the acts of the reasonable parts of the soul be more perfect, 
The principal acts of the soul more perfect, when most abstracted from the body.  by how much they are more abstracted, and independing of the body; as is evident in the exercises of all studious and contemplative men, and in some aged and decayed bodies, when the soul hath less dependence, when the vegetive, and sensitive Organs are enfeebeled, and not able so well to exercise their natural operations, when neither Generation, Augementation, Heareinge, Seeing, or other such powers remain: yet often times when these things are nearest corruption, or corrupted, the Understanding, and Immorrtall powers of the soul are most perfect, expecting a future end and felicity.  
So likewise it appeareth when we consider that exellencye of the understanding, 
The reflected acts of man's soul.  above all Sensitive Creatures: how it is ennabled not only to understand all other things, how elevated soever above sense and imagination, but to reflect and ponder upon itself, and the other powers of the soul, will, and memory, and those also over themselves. For not only the understanding understandeth, and knoweth itself to know, and understand, or that the will doth wish and desire, or the memory remembreth; but the will itself is reflected upon itself, willing itself to will, and the memory above itself, remembering that it did remember; which is impossible for any corporal, or sensible and corruptible power to do. The hearing, heareth not itself to hear, the foot cannot set itself, and tread upon itself, and so of others.  

The continual & contrary Combats of the reasonable soul and sensible powers.  The continual combats and disagreements, which the reasonable part maintaineth against the sensible and corporal motions, which is not in brute and sensitive things, (For where all is like, there can be no dislike and contention, which groweth from unlikeness and contrariety) those so often and urgent fears of spiritual damages, belonging to the soul, and to happen after death, and the hope of eternal pleasures then to be enjoyed, which every man proveth to exceed his corporal fears and bodily delights, give evidence in this case.  
Then those so many and Immortal Powers of the soul must have their end: 
The immortal powers of the soul, which cannot be in a Mortal Subject, demonstrate the soul to be Immortal.  and seeing the natures of things and their powers & properties must agree, & be of the same order, that substance of the soul which hath immortal and ever during properties and operations must be immortal: for by no possibility where the subject or substance is mortal, the properties and qualities of that substance can be immortal; for properties and accidents, must have some thing wherein to be subjecteth and received; and those properties, that be immortal, an immortal subject. For properties and qualities, be ever the properties of some thing to which they are belonging: Therefore as those operations which the soul exerciseth only by dependence of the body, and corporal organs, as to eat, to walk, to grow, to hear, to smell, and such other vegetative and sensible works, are an argument, that soul which only hath these works to perish with the body, as the lives of Plants, Herbs, Birds, Beasts, and Fishes do, because they wholly depend of that body, which doth perish: even so the operations of the soul of man, which are independing of the bodily help, demonstratively argue, the separabilitie thereof, and so duration for ever. For that which is intellectual, and spiritual, cannot be corrupted of any corporal, or natural agent: Neither hath it original of decay in itself, but is altogether without contrariety, and repugnance. And being one simple, spiritual, and incompounded substance, it must needs be immortal after death, and have an everlasting felicity. 
Every kind of creatures except man hath an end in this life.  For the infinite wisdom of GOD, which could not constitute the least creature, or do any thing, but to some end, hath assigned a certain state, and place, wherein every creature findeth centre, and rest, where they enjoy and preserve their perfection, as the Element of Fire above the uppermost Region of the Air, because it is highest, the Air in his Regions, as the Nature thereof requireth, the heavier things, Water, and Earth, in their lower elementary places, and so of all other creatures: and yet hitherto never any man, how much soever beholding unto nature, could● find in earthly things, a centre, and place of rest: for the immortal appetites, and faculties of his soul, wherefore by no possibility, his beatitude can be in this world. For although we admit in other creatures, that all of every kind obtain not their end; yet to say that none of any sort do find it is evidently untrue. Then to affirm that among so many millions of men, so excellent creatures, not one should have his end and happiness, were to take all wisdom, goodness, and providence from GOD, and argue him of ignorance, and injustice; especially when we often see wicked men in this world, not only to live unpunished, but to be exaulted with honour, and pass their time in pleasures; and the most holy and virtuous, to live in misery, and to be afflicted with all adversities; which the infinite goodness of God would not do except after death he had appointed punishment for the one, and a beatifical reward for the other: for of it own nature virtue is honourable, and sin deserveth punishment. For if there be no religion due to God, but the soul of man is mortal and dieth with the body, his end must be assigned in this life, as it is in beasts, & other creatures, & must consist in corporal and temporal delights. Then cannot humility, sobriety, temperance, abstinence, patience, virginity, chastity, penance, prayer, contemplation, and other confessed virtues, which be opposite enemies, and a full privation, of bodily, and sensual pleasures, be accounted virtues, leading to a man's felicity, when they directly deprive him of his supreme beatitude? Or how could pride, ambition, oppression, covetousness, drunkennnesse, theft, rapine, adultery, and all unclean wantonness of sensuality, and other voluptuous sins be so esteemed, when they should be the only perfection, and felicity of man? which the very heroical conceit (if there were no other argument) of every one not drowned in beastliness will affirm. For there is not one, but in reason would scorn to choose such things for his Summum bonum and felicity. And yet that which is true happiness, neither is, nor can be contemned of any, but greedily sought and deserved of all, as a most perfect state, where all things to be wished are present, and all things to be avoided absent. To which not only all powers, properties, acts, and operations, of the reasonable souls of men, when they were united with their bodies, 
Separated souls.  but many and great numbers of souls after their separation, have testified and given infallible evidence, to thousands of credible present witnesses. For if the soul be not separable, it could not remain, either by itself after separation, or be united again to that body it had first informed: because in the separation it were to be dissolved, and perish: neither could any new soul, be produced in those bodies, no disposition or potentiality being left in them for such production. Take this away, and not only the nature of every particular man is destroyed, but all Communities, Kingdoms, Commonwealths, Societies, Towns, Cities, Families and civil estates, which ever practised reverence and cannot consist without Religion, are overthrown. All Testimonies, 
All scriptures  and Revelations of God in holy Scriptures, are to be rejected. Those sacred writings, approved by so many miraculous kind other Arguments, as I will allege in my next chapter, that by no possibillitye, they could be untrue, are not to be regarded. Then can any man become so traitorous, and disobedient a Rebel to his Creator, so envious a persecutor of his own dignity and preferment, so malicious an enemy and opposer of himself to all creatures, to give so great attendance and homage to short and brutish pleasures, to live as though there were no God, to whom he ought duty, and religion, no felicity after death, no be atitude for man, but as beasts enjoy? If this opinion be false (as infinite testimonies prove it to be) than he is sure to be damned for ever, if it should be true (as GOD and all creatures and that man himself in judgement denyerh) yet he hath gained no more than other brutish creatures have done, and that which a reasonable man would not accept.   

THE TESTIMONIES OF ALL HOly Scriptures, for all things belonging to Religion: and their most certain and infallible Authority. ¶ CHAP. V.  
WE will add to these natural Testimonies, of all reasonble creatures, the Supernatural Witness of the Creator himself, registered in holy Scriptures, where not only the Infinite & Omnipotent Majesty of one Immortal, & Incomprehensible God, his providence over all creatures, extraordinary protection to his religious servants, the Immortality and everlasting blessedness of the souls of men, and their duty, & religion to God in general are set down: but the very particular manner and means of worship, and things belonging to adoration are recorded for all people's instruction. 
The undoub-authoritie of holy Scriptures.  And let not any profane Atheist or Irreligious monster take exception against them, or any one of those most holy and sacred writings: it is not the condemned sentence of any Idolatrous Gentile, 
Antiquity.  beastly Epicure, Diagoras, or Atheist, or Apostating heretic, which all judgements, and Generations have disallowed, that can call those undoubted mouments of the will of God into question. 
Iren. lib. 1. ca 20.22.29. Epiphan haer. 66. Euth part. 2. panopl. tit. 23. cap. 1. Anton. p. 4. tit. 11. cap. 7. Be●gom. hist in Di●g. Genebr. Chr. lib. 1.  Shall the Simonians, Basilidians, Bogomites, or any heretics that lived thousands of years after they were written, make them doubtful, because they be contrary to his corrupted desires? when they have so many generations of the most renowned countries and peoples against them? shall it be lawful for Diagoras the first Atheist, which lived thousands of years after those things which be entreated in them were effected, only reject them because they witness a God, and worship to him, which all the world, and all kingdoms before and after him ever believed? shall any Pagan Idolater be received to disgrace those Sacred Testimonies, when their superstitions are so late in respect of that worship, which they handle? 
joseph. lib. 10. contr. Appi. Lactant. lib. 1.2.3.4. diu. inst. Eus. in Chron.  for as josephus doth demonstrate against Appion the Pagan, and Lactantius, and other approved Authors are evidence: most part of the things recounted in the old Testament were done before many of the Panime Gods were borne: and the last writers of holy Scriptures, Esdras, Aggeus, Zacharie, and Mallachie, were before most of the heathen Historians. 

Euphemer. mess. in geneal. Deor. Cicero nat. Deor.  
Lactant. lib. 1.2. diu. insstit.   Abraham as the gentiles themselves acknowledge was long before any of their gods were extant: the eldest of their poets were not before Solomon, which was above 900. years after Abraham. And Moses himself was much more ancient than Ceres, Vulcan, Mercury, Apollo, Aesculapius, Casior, Pollux, Hercules, and other their feigned Gods, and both concerning those things he recorded before, from the first creation unto his time, he proved them with so many miracles, 
Actaban. hist. jud. polyhist. hist. Eupol. etc.  that could not be untrue, that he was taken for God, and accounted a wonder of the world. The reason why the Pagans received not those holy Scriptures, was, because they prescribe a more severe Religion, than their licentious minds allowed, and overthrow the corporieties, pluralities, and such impossible mutations which they allow in divinity, which all reason knoweth to be ridiculous. And yet besides the mighty Persian Emperors, Cyrus and Darius, 

1. Esdr. 1 2.3.4.5.6 7. etc. Arist. lib. 72. interpret.  
3 Reg 5. Sybil. apud Lactant. l. 2.3.4 5. diu. instit.  
D. Tho. 3. p. Gra. de Simb. joseph lib. 1. antiq.  
Eus. lib 9 praepar. cap 4. Nicl l. fraud. Artab hist. jud. Polyh. hist. jud.  
Arist l. de job Thalmud. Alcoron.  
Arist. l. 72. intr   King Ptolemy, Aram, and others, that honoured the Israelites, their holy law, and Testament, not only the Sibyls, and other for prophesy most renowned among those Pagans, confirm the things that be entreated in them. But many others of the greatest account, as well among them, as in later ages: as Melo, Eupolemus, Trismagistus, Leodemus, Aristeaeus, Artahanus, Nunenius, Pythagoras, Alexander Polyhistor, Appion, Porphiry, Saconeathan, Berosus, Caldaeus, jerommus Aegiptius, Nicholaus Damascenus, Abydenus, many monuments in the late discovered world, Mahumet, the whole Synagogue of the later Rabbins, all jews, and Turks (of Christians there is no doubt) give testimony to those things, that be recorded in those holy writings. 

joseph lib. 10. cont. Appion. Appius l. 4. cont jud.  
Porphyr. l. 4. cont. Christ. joseph. lib. 1.2. antiq.  
Orph. in car. justin. Martyr Orat. ad Anton. pium. Dion hali●. lib. 4.   Of jews and Mahometans there is no difficulty allowing the books of the old Testament, which is enough for my purpose now to prove a God, and Religion, so religiously commended in that law. For the Gentile Pagans, I have cited their most ancient, and to exemplify in one of their first: Orpheus had those sacred books, and the mysteries recorded in them in highest esteem, and plainly both affirmed that they were most ancient, and delivered by God himself, his words (when he had cited many things from thence) are these. 
Priscorum haec nos docuerunt omnia voces,  
Quas binis tabulis Deus olim tradidit illis.  The voices of ancients have taught us these things, which GOD delivered to them in two tables. Could Moses (if he were alive again) to whom these tables were delivered, speak more plainly? And the testimony of the Sibyls were so manifest herein, that it was made death by the Pagan laws, to read their books. And Attilius himself Duum vir, one of the two principal men, to whom their custody was committed, only because he wrote them forth, was sewed into a sack and cast into the Sea.  

The holiness and excellency of the writers of holy Scriptures above all other writers.  If we make comparison between the writers of holy Scriptures and Diagoras, and such Atheists as would deny them, or the Panym Philosophers, though we single them forth that were accounted best, there is no semblance of proportion. The Prophets and writers of holy Scriptures, were most holy, and a spectacle of sanctity to all generations, and many of them died, 
Hebr. 11 etc. Plato ep. 13. ad Dionis.  for defence of those things they committed to writing. Many of the Philosophers were of such filthy lives, that their sins are not to be named, and their errors intolerable, and their chiefest men (as themselves acknowledge) did not as they did believe, believing one God with Scriptures, and serving Idols, as Plato to Dyonisius giveth plain witness of himself.  

Efficacy of the doctrine in holy Scriptures.  If we consider the efficacy of the doctrine of those holy writers, although they entreated of hard, most difficult, & unpleasing things to sensual minds, and the Pagan Philosophers of pleasing and delightful things: yet the austere doctrine of them hath almost converted the whole world to live as they believed, and these philosophers could never yet allure one Kingdom, or City, even to think only as they taught. And yet (as I will prove hereafter) they have attempted it by all means they could. 

Lib. 2.1. pa● Resol.  
The wonderful consent in all things of all writers of holy Scriptures.    
If we talk of consent, or disagreement in Wrighters: (upon which in matters of Authority, Truth or Falsehood, may easily be concluded:) No man is ignorant that not only all Pagan & profane Historians disagree among themselves, and all Philosophers of the divided Sects of Stoics, Peripatetics, accademics, and Epicures, but the professors of every of these sects were at war among themselves, and yet they entreated only of natural things, proportionate to human capacity: contrariwise, not only the sacred histories of Scriptures agree, but all their Writers, Prophets, Priests, Evangelists, and Apostles agree in one, without any least difference or variance in doctrine, and yet they all entreat of matters Supernatural, and above the reach of man's reason. Wherefore, I conclude in this Argument, when so many holy writers, as moyses, David, Esdras, jeremy, Ezechiell, Dani●ll, Zachary, Malachi, S. Matthew, Mark, Luke, john, Peter, Paul, james and others, were so divided in time, separated in place, as Egypt, Jerusalem, Babylon, Rome and others where they wrote, so distinct in natures, and natural conceits, and judgements, as all men are, and yet in so many books as the Scriptures contain: and in so many supernatural mysteries agreed uniformly together, without the least dissent or contradiction: this Direction must needs proceed of God, 

The miraculous translation, and preservation of scriptures.  
Arist. lib. 72. interpret.   who penetrateth all things, and cannot lead into error. When I see so miraculous agreement in the 72. that by the appointment of King Ptolemy of Egypt, translated the old testament, recorded by enemies, and like assistance in later handlers of those sacred works: & farther consider, how in so many garboils & troubles of Nations, many writings of the most allowed Pagans have perished, & yet these have been preserved in all the most famous languages of the world. I cannot be induced but they be the evidence of God, 

The great authorization of scriptures, in human proceedings.  
Thalm. Alco. azoar. 1 1. to. 1.2 Concil. Bellar. Chron. Genebr. Cron   and preserved by him. Further, when I perceive the greatest human Authority that can be cited for any monument, used for the crediting of these religious testaments, as for the books of the first testament all Christians, jews, mahometans, and many Gentiles consenting that they be holy, and for every book of the new testament besides the authorities of all Schools, Universities, and thousands of provincial synods, the whole Christian world in their most learned Doctors and Fathers assembled twenty times in general councils, and confirming them all by their sentence: and never so any ten persons together judicially agreeing to approve any Pagan writer in all things: I cannot be of opinion but these books were penned by holy instinct from God. 
Certain foretelling, of future contingent things.  Moreover when the light and law of nature and reason make me secure, and all Philosophers, Christians, Pagans, & the learned of the whole world ever ageed together in this, (& give it for a distinction between a limited and infinite power,) that future things which have no certainty in their causes, cannot certainly be known and foretell, but by an infinite knowledge, penetrating things, more perfectly than they be in their causes, and whosoever certainly prophesieth of such things, must needs receive that faculty from God, which can be ignorant of no effect: But the whole sacred Scripture is evidence, that many things within their causes be most uncertain, as depending of the freedom of man's will & election, and others more secret only to be produced at the most secret will and pleasure, and by the Omnipotent power of god himself, have been as certainly & plainly foretold, with their manner and circumstances, many years before they came to pass, as if they had been present witnesses of those things, 
Gen. 12.13.15.17. Exod. 12. Gen. 49. Numer. 34.35.36. Ios. 15.16.17. Deut. 31.32. Ios. 6. ●. Reg. 12. ●. Reg. 23.  as so many Predictions of Abraham, jacob, Moses, David, Daniel, Esaie, jeremy, Zacharye, Christ, his Apostles, and others and ●o●ie Scriptures of the Regiment of juda, the division of the Land of Canaan the perpetual desolation of jerico, of the birth and acts of josias, three hundred years before he was borne, the destruction of Babylon by king Cirus, 
4. Reg. 20.  & his name foretold two hundred years before he came. And two witnesses named of it, 
Is. 5.15.24.25.13.8. Hierem. 26. Zachar. 1. Hier. 37.29.38.39.25. 4. Reg. 24.25. 1. Esdr. 1. 2. Esdr. 2. Dan. 9 5. Is. 53. Dan. 10.9 Is. 42.40.50. Malach. 3. Is 1. Zach. 9 Psal. 80. Os. 2.3.6. Dan. 2. Agg. 2. Zachar. 11. Malach. 1. Is. 1.2.3.5.6. etc. Math. 24. Marc. 13. Luc. 21.19. etc.  Urias and Zacharias which were not borne many years after this was prophesied. The captivity of the Israelites in Babylon, the time of that continuance and their delivery again in the time of Esdras. The destruction of Balsasar king of Babylon, and the very night of his desolation▪ the time of the coming of the Messias, his life, death, resurrection, ascension, & other mysteries, as they were effected in christ, the miracles which happened then, the reprobation of the jewish people, conversion of the Gentiles, destruction of jerusalem, the pitiful miseries it did endure, and the like which were uncertain things, and yet were as certainly fortold, as they were certain when they were performed: therefore seeing these things be so undoubtedly come to pass, we cannot make question of any other to be effected in his time hereafter, the one being as difficult to be foreseen as the other, & consequently much more all other matters revealed in those holy writings which be of more easy subject, are unfallibly true, and so to be believed.  

Miracles to prove the scriptures, that by no possibility, they can be untrue.  lastly to put all out of doubt, that even from the first time of committing those mysteries to writing, by the holy pen men of Sacred Scriptures, every man might be secure they were spoken and revealed of God, which could neither be deceived in himself, or bring others into error: So many miraculous works and operations, which none but a divine power, and such as had authority from him could effect, were given unto those chosen Scribes of this holy law, and wrought by them to confirm the truth of those mysteries they committed to those holy books, that the whole world hath wondered at those miracles: and all Philosophers ever confessed, that such things having no cause or power of their production in nature, could not be produced but by the assistance of an infinite and illimited Agent: and not by him to confirm any falsehood or thing untrue. The number of these signs be too many to be remembered, and not only the Scriptures be full of those strange and marvelous works, but they be reported by heathen writers, and wrought often times in open spectacles and places of view before whole multitudes of people, that could not be deceived: of which I shall have opportunity of speech hereafter, 
Part. 2. Resol. Aug. myracls. & cap. 10.11. seq. etc. Rich. des. vict.  & therefore pass them over in this place. Wherefore I may say in this point as that learned Schoolman said in the like: Domine si decepti sumus, a te decepti sumus. O Lord if we be deceived, we are deceived by thee. For no other power could effect these things; and not to give credit to any mystery so confirmed, is the greatest obstinacy and incredulity can be assigned. Therefore the holy scriptures by no possibility can be untrue: and if there were no other Argument, either for Religion in general, or that in particular which I will defend; it were most perverse and obdurate Infidelity to deny it, without farther proof.   

THE EXAMPLE AND EVIdence of all Nations, states of people, and particular persons. persons CHAP. VI  
THUS we see, how that divine majesty which claimeth Reverence at our hands, is infinite, and everlasting, our Lord, Creator, omnipotent to reward, if we render worship, just and powerable to punish, if we deny it: We are his creatures, servants, and depending of him in all we are, we have, or can expect, whether we live or die, we are, and must be in his subjection, all reasons divine, and human, tell us we must render Religion to him, no excuse can▪ be found in judgement, no reason will defend the contrary cause: Then let us try if we can find any hope of comfort in company for this irreligious people. For although no man may follow multitudes into error, neither the testimony of any man, or number of men (if all the world would be so wicked to become patrons of Irreligion) can give answer to that which is alleged against it: yet to men that be reprobate in their own proceedings, and dare not defend their condemned impieties, it is some comfort to have fellows in damnation; and these people void of all truth and piety, will not be ashamed to glory in any practisers of this opinion, though never so wicked and unreasonable. Then let us move this question of worship to all Kingdoms, Countries, Citities, Communities, & to all persons of what estate, degree, or condition, that ever were in any authority, credit, or reputation, or worthy to be imitated in any time, or age of the world, from the first creation, 

patriarchs, Priests, Prophets, etc. Gen. c. 3.4. Exod. Num. Leuit. judic. cap. 2.  
Phil. jud. hist. joseph l. Antiq. bell.  
Arist. lib. 72. interpret.   to these days, and prove what companions we can find, for these profane, and beastly scholars of Irreligion, if any such be at this present, which I rather fear, then affirm. If we appeal to the patriarchs, that ruled in the law of Nature, from Adam ●o Moses, or to Priests, judges, Prophets, and Kings, that ruled in Israel & jury, from him to Christ, in all that law there is no controversy in that generation: 

Cic. l. de Nat. Deor. li diu. Lac l. 1.2.3 4. etc. diu. instit. Bed hist. Ang. All Kings, Rulers, Priests, Oracles, Archflamen, etc. of the Gentiles.  
Hermond. li. 1. discipline.  
Phillip Bergom. histor.  
Euseb. hist. Virg. Bucol. Just in Apol. Lact. sup. etc. Poets.   for they did not only profess a Religion, but that in particular which was the true and lawful worship of God. If we exhibit this complaint unto all Rulers, Kings, Emperors, Priests, Flamens, Archflamen, Oracles, or the Gods themselves of the Gentiles, their very names, and all Histories, will tell us, although they erred in particular what this duty was, yet they all agreed to use Religion, and ever in their Laws, Practice, Sacrifices, and so manifold Rites defended it. Let us inquire of such as were most learned amongst them, their Poets, Philosophers, Prophets, and they give consent: so Linus Thebius, that lived 1430. years before Christ, speaketh even of those things, whereof Moses entreated, Amphion, Mercurius, Liricus, Orpheus, Musaeus, Homer, and Aesiodus, are not unlike, and all the latter profess Religion. And divers of their most learned, 
Philosophers. Infr. tract. 2 Argument. 1.  ancient, and approved Philosophers confirmed christian worship (so far they were from denying piety) but of this hereafter. And from the first to the last, they all with mutual agreement teach Religion is to be used. 
S. August. apud Berg. hist.  So Phegous that lived so near to the deluge, so Mercurus Trismagistus, Cadmus, Esculapius, Thales, Milesius, Chilon, Pithacus, Bias, Periander, Pherecides, Pythagoras, Anacharsis, Alemeon, Epinenides, Xenophanes, Democritus, Heraclitus, Themistocles, Aristides, Anaxagoras, Empedocles, Permenides, Melesius, Hypocrates, Zeno, Socrates, Alcibiades, Isocrates, Xenophon, Achita, Plato, Antisthenes, Spensippus, Ermias, Demosthenes, Aristotle, Dion, Carmcides, Eschines, Xenophilus, Phedron, Xenocrates, Hermegitius, Apuleius, Plotinus, Dema, Chalisthenes, Zenon, Chrysippus, Polemon Crates, and Crates Licon, Timon, Diogenes, and Diogenes, Onesicitus, Aristobolus, Archimedes, Panetius, Possidomus, Cathon, Cato, and the rest generally give us answer, taught in learning, 

Sybils. Eurip. in prollam.  
Chrisip. l diui. Neu. lib. bell. Punic.  
Arastot in Annal.   and practised in life, that Religion is to be used, and had in highest estimation. If we consult with the renowned Sibyls so famous in all chiefest Nations of the world, Italy, Greece, Persia, Syria, 

Lactant. lib. divin. instit. Cicero l. Nat. Deor. l. divin. Bergom. hist. in Sibyl etc. Lact. in Sibil. S. Anton 1. part. hist. Infra tract. 2. Argu. 1. &c. Sages & wise men.  
Philip. Bergom. hist. Cicero Euseb etc.  
Legistes and Lawemakers.   Egypt, as Sibilla, Persica, Libica, Delphica, Cumaea, Erithraea, Samia, Cumena, Hellespontica, Phrisia, and Tiburta, or Tiburtina, they tell us in particular of christian worship, so do others which lived after, which will be more evident in my Arguments for Christians against external Infidels. If we will debate this cause with those, who for their wise doom were called, and and ever named the sage and most prudent in the world, Thales, and his companions, they have spoken and practised the same, and their religious wits were the greatest cause of their so excellent cognomination. If we will propound this question to the most ancient Legists, and Lawemakers, Rulers, States, and Kingdoms of the world, they will witness it was so, from their first foundation. 
Gen.  Before the deluge, there is none or little memory kept, but in holy Scriptures, which teach the true Religion. After the deluge, 
Gen. cap. 9  No that holy and religious Patriarch was Prince in the world, of him and his children, proceeded all latter generations. How religious he was, it needeth no recitation, he lived after the Flood 350. years, and, as Philo is witness, did see 14000. men, 
Phil. jud. in hist Bergom. l 2. hist fol. 4. joseph. lib. 1. Antiquitat.  that were descended from him, by which of spring all Nations of the world were after inhabited, and of his children, Sem, Cham, and japhet, which were borne before the Flood, were founded 72. Nations, all the founders of these Nations, were the grand children of that truly religious Noah, living in his time, instructed of him, and could not either be utterly irreligious in themselves, or institute Nations without Religion: especially when Idolatry & false worships were not known in the world, some hundred years after these things. 
Lactant. sir. l. diu. instit. Bergom. in hist. supr. Cicero lib de Nat. Deor. instit. Apol.  And their first God Lisania, surnamed jupiter, lived in Arcadia a country obscure, and inhabited of a barbarous and savage people, which neither by themselves, nor by any Rulers they had, could persuade other Nations, to their so wild example. And this superstitious impiety of idolatry, was so contemptible to civil Nations, 
Diodor. Sioul. lib. 5. hist. Plin l. hist. n●● Bergom. li. 3. hist.  that when Orpheus which was so pleasing eloquent, that he could move all affections, went about to persuade the worship of Bacchus to the Grecians, he was so odious to that Nation, that the women themselves killed him with spades, and threw his body into the river Heber. And when Idolatry was settled in the world, there never was any Kingdom, Nation. State, Province or City, but it ever professed a Religion: and if any private man became so impious and overwhelmed in sin, that to excuse his wickedness, he wished, or protested there was no worship to be used, he was presently exploded forth of all places, and exiled for a monster in Nature. So Diagoras, 
Eus. in Chro. Cicero l. 3. de Nat. Deor. Bergom l. 5. hist. fol. 61.  which is supposed to be the first Author of this Iniquity, was noted for a Prodigium surnamed Atheos, a denier of GOD, or Gods, and banished from men's Society, lived and died miserably, although we may suppose that he only denied the Pagan Gods, & worship to them as his words cited in the plural number do signify, as also we may construe that saying of Protagoras, De Dissnon posse statuere an sint, 
Bergom. hist. sup. l. 5. fol. 62.  vel non sint, That he could not determine of the Gods, whether there were any such or no. And yet for that saying he was exiled Athens, driven into the Islands, and his books consumed with fire. And as Lactantius witnesseth, 
Lact. supr.  these men at their deaths, recauted their impious opinion, and exercising Religion, called for help of a superior power. After these, Epicurus, that Master, 
August. lib. 1● civit.  and Doctor of beastiality, was so bewitched with pleasures, that he denied the providence of GOD to man, and framing a God like to himself, affirmed, that he which is purus actus, only act, was idle, and to make himself a beast, teaching that only pleasure in this life was man's felicity, doubted not to affirm the soul to be mortal, and perish with the body, and gave this document, Surge, ede, hibe, lude, post mortem nulla voluptas. Rise, eat, drink, and play, there is no pleasure after death. But he became so odious to all people, that his very name is a cognomination to all beastly, and carnal men, from him, 
Hier. de Epic. & apud Berg. sup. l 5. fol. 64 Cic l. 3. de fin. & l. 1. & 2.  to these days: and yet Saint Hierome saith, that he was a man utterly unlearned, and could not read, others, as Cicero; excuse him from these errors. But howsoever it be, the testimony of a beast, and voluptuous man, is no credit to their cause, but a condemnation. Lucretius also, drowned in the like wickedness of life, defended the same irreligious opinions, was so besotted in lust and lasciousnesse, that he was mad with very lecherous passions, and killed himself with his own hands. 
Lodovis. Molin. in 1. part. D. Thom. q. ●. art. 1.  Or if (as some suppose) any company of the unnatural, and more than beastly Anthropophages of Brasilea lived without any law or religion at the time of the coming of the Christian Portugal's thither, (which is uncertain of this, and never suspected of any other people) yet the example of such which committed those most filthy sins of daily practised and studied murders, which as their name is witness: those which write of that Nation recount, 
Petr. Maff. hist. ind. Osor. hist ind. Epist. Indic. Monster. in Cosmog.  and experience proveth, eat, devour those they murder, and keep men and women of fairest complexion, to bring children which they only reserve for slaughter, and eat, even their nearest friends, and commit other offences not to be named; is not to be imitated, but detested for more than brutish, and unreasonable. These be the authors, and patrons of this impiety, which the whole world in so many thousand years, hath noted for beasts, mad men, filthy monsters, and excrements of the people, such as all practisers and well wishers to that blasphemy, be in these our days, thieves, Pirates, Murderers, Adulterers, Drunkards, and men so inexcusable in all wickedness, that they have taken their harbour in the mouth of hell, beginning to be damned in this life. These be the fruits of division in Religion: the manifold superstitions of the gentiles, and the wickedness which they practised, was the fall of Diagoras, Protagoras, Epicurus, and Lucretius: the Heresies, and pluralities of Religions amongst Protestants, and their impieties, have brooded up this beastly generation, as all heretical ages have done, at which time this school hath most flourished: So that in so many generations, as have been, there was never so much as any private man, which in judgement affirmed this blasphemous and rebellious wickedness, but ever when they were free from passions, or in times of want, as sickness, death, and other calamities, professed a Religion, and called for help, and never denied it, but when they were, either utterly spoiled of their wits and Reason, 
Bergom. hist. supr.  as Lucretius, or their opinion so uncertain, that either they never thought any such absurdity, or else it was so soon exploded that it could not be remembered, as that of Epicurus, 
Laer. de Epic. Aug. l. 18. ciu.  which, as some suppose, wrote more than any of the Philosophers and yet in the time of Cicero, which lived within 300. years, it was so doubtful what opinion Epicurus taught, that the same Cicero affirmeth, he was a man of great sobriety, and temperance, teaching Religion, the providence of God, the immortality of the soul, 
Plutarch. lib. non Poss. etc.  constituting the felicity of man in spiritual, and soul pleasure: and Plutarch affirmeth that he sacrificed, and practised Religion. So that it is manifest, if ever any man defended that most filthy error, he was condemned of GOD, and all people for that offence, and of himself when he was of better judgement, and more to be believed. In so much that there is not the authority of one man, speaking in judgement, as a man and reasonable creature, that ever gave countenance to this blasphemous sentence, but the whole world in all times, and places, have explauded it, for the most impious, sacriledgious, damnable, and unnatural sin. Then to conclude this reason of human authority: 

Issod. lib. 5. Etymol.  
Aug l. 5. ciu. cap. 20.  
Christ. Cl. in Sph. sol. 229. Fernel. Ambian Cosmother. Erast. apud Macrob. lib. 1. in Som. Scip.  
Arist. lib. 2. de Cael.  
Priscian. in sua Cosmogr. Phillip Bergom. hist. in lul. Caes. fol. 96. lib. 7,   the world from the first creation, hath now endured by the Hebrew account, above 5500. years, by the other computation, 6700. years, which if it be compared to any age, or generation, there is no proportion. The globe of the earth, according to the least account, containeth in circuit, 19080 miles; as Fernelius measureth 24514. miles; by the sentence of Alphraganus, Almaeon, Thebitius, and others, 20400. by Ptolomaeus, 22500. by Eratosthenes, 31500. by Hipparcus, 34625. by that opinion which Aristotle reciteth, 50000. and if we will follow the measure which was taken by the most learned Geometricians in thirty years' labour by the appointment and charges of julius Cesar the Emperor, 
Ortel. in Cos Marst. in Cos. Pet Maff. hist. Osor. hist.  when the noste exact a measurement was used, the habitable earth at that time, was found to be in circuit 31500. miles, what vast Regions, and populous Nations have been descried since then, no man can be ignorant: the number of the Kingdoms, Countries, Cities, Towns, 

Orig. in Exod. Lact. firm. l. 1.2.3. etc. Diu. instit.  
justin. Apol. Cicero lib. de Nat. Deor. Casp. Vlenb. lib. 22. Caus. Rain. Calu. Epiphan. lib. haeres.  
August. l. haer. Ber. Lutzenb. cattle. haerert.   and Provinces, is innumerable: there were before the coming of Christ infinite Idolatries in the world, since his Incarnation besides Sects amongst the jews, & Mahometans not to be numbered among Christians, (if we join these present heresies which now reign, almost 300.) to those 400. and more which have been in formerages there have been 700. false professions in Christianity, and the impiety of men hath been such, especially in times of errors, that there was never almost any truth so evident, but by one City, Town, Country, company of People or other, it hath been denied: only this verity of Religion, and obligation of worship to God, hath been so manifest, that in so many thousands of years, in no one age, year, or day, in so many vast and populous Nations, no little Kingdom, Province, City, Town, Village, or private person, but in such sense as I have declared, & to their own confusion, called it into question.   

TESTIMONY OF ALL Intellectual Creatures. ¶ CHAP. VII.  
OR if the testimony of all inferior things, the witness of the whole world, and all reasonable men from the first foundation, till now so learned and wise, every particular man's practice, and experience by all senses & powers of knowledge all reasons that can be alleged, all proof in reason that can be used, the unyforme and ever agreeing consent, and example of all creatures will not serve to dispute this question, against the blind, senseless, and unreasonably deluded, and wanton bewitched appetites of some one, or a few beastly and frantic men: let us seek for a trial to intellectual, and spiritual creatures, which as by their perfection of nature, they are of higher, and more infallible judgement, so in respect they are freed, and exempted of corporal and bodily composition, from whence this blindness of sensuality proceedeth, are like to give the truest sentence: such be the heavenly spirits, separated souls, and the Devils themselves, though deprived of grace, 
Script. Gen. Tob. judith. Dan. Thalm. jud. Alcoron. Mahumet. joseph. Phil. Aristot. Plat. Mercur. Tris. Dio. etc. Euseb. l. hist. Eccl. Niceph. hist. Bed. lib. 1.2.3.4. etc. hist. Angl. Gregor. lib. Dialog. joseph l. Antiq. Cris. Aristot. l. de cael. etc.  yet perfect in natural understanding. All Testimonies are record, all Historians, thousands and millions of men, that have been present witnesses, and every particular person, even of this impious school itself, hath proved by one experimental argument, or other, that there be such perfect intellectual creatures. The rare, and wonderful effects, which be daily wrought by such means, the apparitions of Angels, illusions of devils, their works, tempests, plagues, and other miseries they have procured their possessing bodies both of men, and women, and beasts, where their effects are manifest, the appearing of souls divided, and separated from their bodies, and still enduring after death, some miraculously united again, and telling what they endured in their separation, others not restored, reporting either the joys they found, if they were truly religious, or the pains they endured, if they were profane and wicked, have testified these things. The infinite miracles, and supernatural effects, 

Gen. Tob. judith.  
Greg. l. Dial. Bed. hist. Euseb. l. hist. eccles. etc.   which the Angels, and holy religious souls have wrought in their apparitions, have evidently confirmed their sentence to be true. The unspeakable torments of the wicked irreligious souls, damned for impiety and irreverence, proved by undeniable arguments, and the Devils, potent and wise, conquered and cast out by poor religious men by nature their inferiors, and these things seen, proved, witnessed, and written by millions of men of greatest judgement, Emperors, Kings, Princes, Philosophers, Magicians, and of all conditions, not only private men and in secret, but greatest assemblies in pubicke places; are sufficient argument in this cause. But in respect these Testimonies have chiefly been used to prove true Religion in particular, and not the necessity of Reverence in general, which for the evidence thereof needeth no such probation, I will pass it over to the proper place, against external Infidels and Heretics, where it shall be handled to the manifest confusion of all misbelievers, 
Tract. 2. infr. & 2. Part. Resol. Ar. 58.59.60.61.62.  not only Atheists, Epicures, and deniers of worship, but all enemies of Christian Catholic Doctrine.   

OF THE miraculous AND most certain Testimony of God. ¶ CHAP. VIII.  
I Will pass over in this place, the testimony of the Creator, and so many thousands of miraculous, and most certain supernatural Arguments of God, which can neither be deceived in himself, or be cause of erring unto others, both in regard they are needless in this matter never called so far into question, that it craveth such extraordinary defence, as also that they have principally been used, to propose true worship in particular to misbelieving Nations, of which, never any denied a Religion in general. 
Tract. 2. infr. Arg. 1.2.6. Part 2. Resol. Arg. 65.66. Ca 10.11 seq.  Therefore I am to make demonstration by that Argument hereafter, against all professors of false worships, which in some manner, will also appear in my Chapters following, of the extraordinary punishment God hath inflicted upon the Irreligious, and the miraculous favours, wherewith he hath honoured his holy, and true worshippers: in this place only I affirm since the first miraculous creation of man in the beginning, 
Gen. 1.2.3.  and the supernatural providence of God over him, while he continued in obedience, and strange punishing of him, for his neglect of duty therein, he ever observed the same order in all states and conditions. 
Sibil. apud Lact. l. diu. inst apud Varr. joseph. etc.  The punishment of Adam, drowning of the world, confusion of the Tower of Babel, destruction of the Egyptians, 

Gen. 6.7.8.11.  
Exod. 6.7.8.9.10.11.12.13.  
joseph l. antiq Suet, in Octau. cap. 95. Mahumet. in Alcoran Rabb. lib. gener Chr. Calcid. lib. 2. in tin.  
Sibil. l. 8. orac. Plin. l. 2. hist. nat. c 31. Sueton. in Tiber. cap. 48. Dio. li 57 Plutarch. lib. defect. oracul. Dio. l. 37.   abolishing of Idols, desolation of the jews, and a thousand strange & miraculous punishments, imposed upon the Irreligious,— contrariwise as strange and wonderful favours towards the godly, exceeding all limits of nature, witnessed by millions of present witnesses, Princes, and whole countries, and registered by most credible writers, both Pagan, Mahometan, jeweish, and true believers are evidence.   

TESTIMONY AND EXAMPLE of all creatures even insensible. ¶ CHAP. IX.  
ANd this religious worship is so universally due, & to be performed, that if the very sensible and insensible things that are not capable of understanding, were able to utter that by words, which they uniformly practise in their operations, or supernaturally declare (as often times they have to the admiration of all, and confusion of such men) that natural instinct and desire, which is imparted to them all, to do homage & reverence to their Creator, they would assemble themselves in general council against this impious people, and condemn them to be the most unnatural & senseless monsters of the world. For the unviolable decree of nature is, that every effect must yield a certain honour & reverence to the cause by which it is produced: & exalted: so in creatures of understanding, the child honoureth the parents by which he was begotten, brought up, and nourished, the scholar his master by whom he was instructed, the subject his sovereign, the servant his master, by whom they are ruled, & every depending thing, that more excellent Regent of whom it hath dependence. And all insensible things with one consent do answer by their acts & deeds, that they owe religion unto god, are bound to worship him, & in their kind perform it: for the heavens and celestial spheres, so all Eleaments and inferior creatures, as well living, as wanting life, all remaining in that order in which they were created, and effecting those offices to which they were ordained, and never varying from that duty, which is the greatest homage and religion such things can show, and that, which the Prophets David, 
Psal. 102. Dan▪ 3. Psal. 18.  and Daniel, call the worship and reverence of God, because in this dutiful obedience, their dependency is witnessed, and the glory and honour of God, proposed to be remembered & reverenced of intellectual, and reasonable men. And Daniel, making a recapitulation of the duty of all creatures to their Creator, expressing that, to which they are obliged by nature, after he had recounted the celestial, and intellectual spirits, and the duty of Israel the chosen of God, his Priests, servants, spirits, and souls of the just, religions men, and parriculer persons devoted to him, how they must worship, and reverence their Creator; he inciteth all inferior creatures to the same, or rather man so perfect and excellent a work of God, by the exemplar obedience of inferior things. Where he numbereth the Heavens, Sun, Moon, Stars, and all celestial body's benedicerie, laudare, & superexaltare eum in secula, to bless, praise, and exalt him for ever. And not only those celestial and more perfect bodies, but inferior creatures, as the Elements, Fire, air, Water, Earth, Mountains, Hills, Seas, Rivers, Fishes, Foules, Beasts, and other mean and meteorological things, Rain, dew, Frosts, Ice, snow, Lightnings, Thunders, Clouds, Day, Night, Light, Heat, Cold, & that which is nothing but only a privation, as Darkness, & the like, which bless, praise, and exalt him, without intermission, rendering reverence, and honour unto him, as every man daily expecienceth they do, and should be as violent, and portentous a thing for the meanest of them not to perform, as the Sun to lose his light, the Earth to be unstable, or any other deformity that can be in nature. Then how much more rebellious and traitorous, is the neglect of doing that duty in man, by so many titles more ●●debted to his Creator, than any of those creatures, which were all provided for his use, and necessity, to show this religious obedience 〈…〉 God 〈…〉 if he should not only 〈◊〉 to do it, but deny it to be done, as Atheists and impious Nullifidians do.   

THE EXTRAORDINARY AND strange punishments inflicted upon the Irreligious, and rebellion of all creatures against them for that cause. ¶ CHAP. X.  
YEa the Irreligion and dutiless behaviour of man is so unnaturally, that all those creatures which were ordained to be his servants, and so unvariable reverence their maker, that it were a prodigious thing for them not to do it, yet to show the greatness of Man's obligation more than theirs: how often have they forsaken their natural institution at the disobedience of Irreligious men, to testify the greatness of their iniquities, & ungratfulnes to their Creator? proving thereby, it is more monstrous for man to deny worship, & religion unto God, then for the earth not to support us, the air to refresh us: the fire to comfort us, and all other creatures to deny their natural operations. So in the first creation, for the Irreligion of Adam our progenitor, 
Gen. 2.3.1.2.  the earth & all creatures, over which God had given him full dominion in his state of obedience, rebelled against him. In the days of Noah, 
Gen. c. 6 7.8.  when the irreligious world would not be obedient unto God, the Element of water miraculously, ascended over the whole globe of the earth, 15. cubits higher than the highest mountain, lest any thing should be preserved from destruction: & only the religious family of Noah, and such creatures as he had gathered together were miraculously preserved, witnessed not only in holy Scriptures, but in divers Pagan and other authors, 

Hier. aegyp. li. antiq. Phaenic. Mnas. Damas'. lib. 96.  
joseph. lib. 1. antiq. c. 3. Alex Poly. etc.   Hieronimus Aegiptius, Mnaseas, Damascenus, josephus Alexander, Polihistor, Melon, Eupolemus, & others, & proved by divers effects, which could proceed of no other cause. How strangely did God punish the irreligious builders of the tower of Babel, & confounded them, 
Gen. c. 11.  so that no man understood what was spoken by others, which besides the holy Scriptures josephus, 
joseph. l. antiq. Sibyl. apud josep. & Berg. l. 2. hist. fol. 6. L. Oracl. Sibyl  Sibyls, and other witness, and the diversities of tongues to this day, otherwise without original, are evidence. At which time, and in punishment of which irreligious offence, so many monsters in human nature were produced, a great scandal to this Epicurish school, when it is manifest they were brought forth to be a memorial, and ever-during penance to mankind, for the same iniquity and Irreligion they defend; this was the beginning of the Monoclists, 
August. li. 16. civit. c. 8. Plin. l. 7. nat. hist. Solin.  Hermaphrodites, Acephalists, Pigmies, Giants, Sciopedes, Cinocephalists, and others, whose shapes punishments of Irreligion, are rather to be concealed then uttered: only hereby is evident how monstrous Irreligion is, which is repaid with so monstrous penalties. How did God, in the time of Abraham, miraculously cause the fire, against the natural propensity to descend, & destroy all the irreligious people of Sodom, 
Gen. c. 19 josep. l. antiq.  and those Cities, preserving the house and family of religious Loth, as both Scriptures, other writers, the Pillar of Salt into which the incredulous wife of Loth was turned, (which josephus had seen) and other monuments are record. In the days of Moses, 
joseph. lib. 3. antiq.  when Pharaoh and his irreligious Egyptians would not permit the Israelites to worship God, and exercise Religion, the same water which miraculously before had given passage to the Religious people, drowned King Pharaoh, and his huge army of profane Infidels. The base, 
Exod cap. 8.10.9.  and mean creatures of Frogs, Ciniphes, Flies, Locusts, and such as are engendered of vile corruption, and the very Meteors themselves, that have no life, as hail, Thunder, and Lightnings, yea Darkness which of itself is nothing, and only a privation of an accident and quality of light, so fought against him, that he and all Egypt were enforced to yield, and acknowledge their Irreligion, and disobedience. In the schismatical and irreligious Rebellion, of Chore, 
Num. c. 26.  Dathan, and Abiron, and their confederates, the Earth, the most firm and stable Element provided of God for man's supportation, was opened, 

Aug. l. 3. ciu. cap. 13.  
Oros. lib. ●. cap. 12.   and devoured them. S. Augustine & Orosius are witnesses, that in the irreligious times of the idolatrous Italians, about 70. years before Christ, the very domestical and tamest creatures, used for the service of men, rebelled against them, and affirm that their very Dogs, Horses, Oxen, Asses, and other creatures most at the command of man, suddenly became wild, ran from their owners, wandering up and down with such fierceness and contempt to their former Masters, and all men, that no man durst, or could approach them without danger. 
Bergom. lib. 12. hist.  Such prodigious events appeared against irreligious people at other times. What supernatural eclipse of the Sun, trembling of the Earth, and renting of most hard and solid Rocks, 

evang. Matth. etc.  
Dionis. Arcopag. ep. etc. Phleg. apud Origen. et Euseb.  
Plin natural▪ hist l. 2. c. 84 Sueton. in Tiber. c. 48. Dio. l. 57   cried out against the inhuman and barbarous irreligion of the jews, and Gentiles at the death of Christ? The earth quaked at such extraordinary motion, that as the Pagan writers affirm, in Asia, so far distant, twelve Cities were overthrown in such order, that Tiberius the Emperor, released their tribute towards their building again. The Rocks were torn in pieces, not only about Jerusalem, as the Evangelists record, and Golgatha did witness, 
Ciril. Hier. Catec. 13. etc. Evang Nazar. Hieron epist. 150. q. 8.  as Saint Cirill Bishop of Jerusalem reporteth, but in divers other far more remote places, as the mountain of Auernia in Hetruria, the promontary of Cayeta, and an Hill in Wales, and other Countries. About two hundred years ago, at Sefeelde in Germanye, a Village between Ausburge, 
Regist. eccle. Sefeeld in Gerard super hist. Gerard etc.  and jusburge, the hard marble stones of the pavement of the Church, gave place, and the ground opened to swallow up the Lord oswald, a Noble man of that Country, irreligiously behaving himself, in receiving the blessed Sacrament of the body of Christ, and catching hold of the Altar of the church made of hard stone, by which he kneeled to communicate, his hand sunk into it, as though it had been soft clay, the print still remaining so deep as any man may lay his whole hand there in, as I have seen, and done: and the B. Sacrament is reserved, and remaineth in the proper species and form, after so many years with watery drops of blood, in such places as were bruised with the teeth of Baron oswald. All this chancing in a most famous assembly in the festivity of Easter, before so many witnesses, and are still to be seen in the same place, as thousands can witness. How have the very Elements of which our bodies are composed and nourished, persecuted us for this disobedience? How many irreligious Cities, have been sunk up by the earth, whereon they were founded, by the shaking and opening thereof? 

August. l. 18. civit.  
Pantal. Chronol fol. 9 Oros. l. 7 hist. c. 1.  
Diod. l. 2.   Bura, Helier, in Achaia, and in the time of Traïan four Cities in Asia, three in Greece, two in Galaria, How many drowned by water in the inundation of Ogigius, overflowing almost all Achaia, and the flood of Deucalion in Thessaly? How many infections in the air, an Elament for the comfort and preserving of life? 
Oros lib. 4. hist, cap. 4.  in the consulship of Lucius Cecilius Metellus, and Q. Fabius Maximus Severinus, all the irreligious inhabitants of Rome died of the pestilence not one remaining: so likewise in the Consulship of L. Genneus, 
Oros. lib 3. hist. cap. 4. Plat. in Tim. Oros. l. 1. hist. cap. 11.  and Q. Servilius. How hath the Sun, the very Prince of Planets, and nurse of life, wrought the destruction of things, set them so strangely on fire and consuming them, that some have affirmed the elements and almost the whole world to have been inflamed, and in the Island of Lippara, as it were the mouth of hell flaming and breaking out in such outrage, that the stony rocks were set on fire, the sea boiled, the fishes were killed, and the inhabitants suffocated. About such time as the regiment of the irreligious Turks began, the Sun was darkened 17. days together, and gave no light. And before, 
Blond. lib. 9 Eutrop. l. 18. Fox to 1. Mon Pantal. Poly. et all in Mahu.  in the year of Christ 676. about which time, Irreligious and profane mohammed entered to delude the world, fire fell from heaven, a wonderful rainbow appeared, and such dreadful signs were seen, that men withered away with fear, so excessive thunder, lightnings, and pestilence reigned, that men thought the end of the world to have been come. 
Fox. tom. 2. Mon. fol 969 lo. Car. Franc Mirand.  And Fox himself affirmeth, that about the irreligious revolt of Luther, there appeared in Germany upon the garments of the Clergy and others, men and women, bloody Crosses, and signs and tokens of the nails, sponge, spear, coat, and other things belonging to the passion of Christ. But of all other Nations this matter is most manifest in the jewish people, which when it was religious unto God, was honourable through the world, and miraculously preserved, but since they fell to their irreligious forsaking of Christ, the Messias, all creatures, both reasonable, & unreasonable, have sounded a larumme, and proclaimed wars against them. And to conclude this matter with an example of our own country, in the time of Paganism, 300. years before Christ; there never was any Prince of the British line, so potent and victorious as King Brennus, 

Tit. Liu. in Bren.  
Po●ye. Graft. hist. fol 59 Stowe hist. sup. etc.   brother to King Beline was, who subdued the Gauls, Germans, Italians, Grecians, and many mighty Princes, yet when in the top of his pride, he began to make a jest of Religion, and blasphemously to utter as though none were to be used, presently (not to approve any false religion of the Pagans) but to reprove the impiety of Brennus, & to manifest the justice of God upon such as deny him worship, the earth, as quaking to hear such blasphemous speech trembled, part of the Hill Parnassus fell upon his soldiers, & slew them, after hailstones most strange for number & greatness destroyed an other part of his army, wherein he gloried so much, and so wounded that irreligious Brennus, that he fell into despair, and slew himself with his own sword. 
Epist. Apol.  The like punishments (although not always in so prodigious manner) have fallen upon all English kings, that have been Irreligious to the See of 〈◊〉: that either they have been strangely punished by GOD in their lives, or come to miserable deaths. So likewise all the ancient Pagans, and irreligious Emperors and Princes that were enemies to the Religion of Christ were rewarded. 
Euseb. Socrat. Sozom Theol etc. in those Emp.    

THE MIRACULOUS OBEDIENCE and submission of all creatures to the Religious. ¶ CHAP. XI.  
chose to those that have been most reverent and religious to God, the same creatures of his have not only performed & done their ordinary service and duty, but showed extraordinary obedience, so all sensible things as Birds, Beasts, Fishes, and unsensible have done homage not only to Adam in his religious estate of innocency, 
Gen. cap. 1. Gen. cap. 7. Reg. Dan. joh. 2. Tob. etc.  and after to No, HeliZeus, Daniel, jonas, Tobias, and others in the law of Moses, but in the Primitive Church of Christ thousads of martyrs and holy Saints, as not only approved ecclesiastical writers but many thousands of Heathens, that were present, have witnessed. Many of them chancing in most public assemblies before Princes and Emperors at the very Theatre of Rome, the most famous place of spectacles and meetings in the world. So the Lion that was appointed to devour S. Prisca a christian virgin, 
Ex Gest. S. Priscill.  religious & vowed to Christ, fell down at her feet before her persecutors, and many thousands. 
Ex Gest. Prim & Felician.  So the two Lions did to the two christian religious brethren Primus and Felicianus, in the presence of 1200. Pagan witnesses, so that 500 with their families were converted. 
S. Amphiloch & all in vita S. Basil.  The very seat of Valens the Arian Emperor refused to bear his master, when he would have fit to give sentence against S. Basill that religious Catholic Bishop, or monkish man, as Luther calleth him; 
Luther.  three pens one after another refused to give ink to write the Edict of his exilement. The very cruel Dragons honoured and defended Aman the abbot against his enemies. 
Pallad. hist. in S. Am Abbot. Ex Paulin. Natal.  The venomous spiders shrouded and concealed with their webs S. Felix from his Irreligious Persecutors. A Raven, a ravening and devoureing bird, brought victuals threescore years together to feed Saint Paul the Eremite, 
S. Hier. to 1. & in vita Paul Eremit.  in the Desert while he lived, and when he was dead, the Lions digged a grave where this body was entombed, Angels, patriarchs, and Prophets accompanying the soul to heaven, 
S. Athanaf. in vit. S. Anton.  as S. Anthony the great did see and witness: whose sanctity and Religion likewise were such, that the very devils themselves troubled at his very name. What visions of Angels, lights from heaven, and miraculous apparitions recorded in irreprooveable Authors, chancing in the sight of whole Towns, 

Greg. l. 2. Dial. cap. 5. Ambr. de Invent SS. Ger. et Protas.  
Bed. hist Angl. l. 2 3 4. etc. Sur. in vit. Sanct. Lippil. et al. etc.  
Ex Pontifical. et vit. S Leon.   and Countries, have approved the Religion and piety of S. Benedect, the Abbot, Geruasius, Protasius, S. Dominicke, and thousands in sorreigne Countries, S. Cuthbert, S. Dunston, S. Oswalde, S. Suitbert, Edithe, Ethelderd, and others in England? The Religion of S. Leo, Pope of Rome, violented Attila, that outrageous Infidel, surnamed the Whip of God, in his greatest fury to recall his army from invading Italy, to the wonder of all his soldiers. 
Ex Gest S vit. Modest. et Gres●.  A vessel of boiling Lead, Rosin, and Pitch, would not hurt the bodies of S. Vitus, Modestus, and Crescentia, and the Lion prepared to consume them, fell down and licked their feet: whereupon Diocletian the Emperor, causing them to be torn in pieces, the very insensible creatures wrought revengement, for thunderings, lightnings, and earthquakes, oppressed their enemies, and overthrew their idolatrous Temples. At the coming of Christ, besides those homages & offices of all creatures, both in heaven & earth, done unto him, and recorded by the holy Evangelists, the Pagan's themselves, and other writers are witnesses, that a miraculous circle compassed the Sun in the view of all the Romans: 

Suet. in Octa● cap. 95.  
Senec. lib. 1. n●t. q c. 2  
Plin. not hist. l 2. cap. 28. Dio. hist. Rome lib. 45.  
Plin nat. hist. l. 2. cap. 31. Eus in Chron. Oros. hist. lib. 6. c. 19 c. 18. Sibil. apud Lact. sir lib. diu. Inst.   and after the same appeared in 3. circles, one being environed with a fiery Garland. Three Suns were seen to shine at one time in the firmament, and to unite themselves together in one. The high and great trees as he travailed from place to place, miraculously burned themselves to the ground, and reverenced him. And at Rome a spring flowed with oil a whole day together, when Christ our anointed was borne. And infinite more miracles of the submission and obedience of his creatures unto him, are recorded both in ecclesiastical and profane Authors, where we may read the like allegiance and duty performed to his holy Saints and religious servants: but these are sufficient for this purpose, and able to give answer to the carnal imagination of any irreligious Politic, or Epicure, which like beasts, only moved with corporal and sensible delights, are often scandalised to see the impious and wicked, sometimes exalted to honour, and religious innocents, oppressed with miseries. For that honourable testimony, which God hath so often and strangely given for the glory of his Saints and religious friends, at such times as they were most oppressed, & in reproof and condemnation of the impious, their persecutors, so much exalteth the glory and honour of the religious oppressed, above the deceitful happiness of the other, by how much the testimony and glory which is given of God, is greater than the witness which is brought, and honour that is desired of a carnal & beastly man. And although this extraordinary glory and honour is not sensibly bestowed upon every religious Saint, and oppressed servant of his in this life; (for so he should be only served for honour and temporal rewards) yet in that he hath given it to so many, and for the same cause for which the others be oppressed, no man can call into question, but honour is due and belongeth unto all, and to be rendered unto them, either in this life, or after death, as experience showeth all such religious innocents are glorious & honourable even with men, when they are dead, and their persecutors either forgotten, or remembered with dishonour. And yet of all temporal dignities, glory is the greatest, and that which every man most desireth.   

THE AFFLICTIONS AND Adversities of the Religious and godly, for which the Epicures deny Religion, are a manifest proof thereof. ¶ CHAP. XII.  
AND to prevent the carnal obiectious of this sensual people, if adversities, tribulations, and crosses had not chanced to the most renowned, and temporally honoured Princes, Alexander's, Caesar's, Hannibals, Scipios, and others, their honour had never been so great: for what hath nobled them so much in glory, as their patience, fortitude, constancy, and magnanimity in suffering distresses, and performing difficult, and heroical attempts? And if their sufferings, and valiant enterprises in temporal causes, when they were probable to be brought to pass, have made them noble with men, what shall invincible fortitude, and unconquerable minds of holy Saints, in causes appertaining to God, and his greatest honour, and in performance whereof, they were assured to lose both life, and other temporal dignities, deserve? If this be not the merit of honour, nothing can be named honourable, or called glorious. And if these sufferings should be utterly taken away from the friends of God in this world, the greatest honour that is due to virtue should be wanting. For take this away, and the virtues of patience, fortitude, magnanimity, and others which be the deserving causes of glory, cannot be excused, because they principally consist, in undergoing adversities, and effecting difficult things. And the excellency of this virtue of fortitude, in patiently enduring adversities, and undergoing hard and uneasy business, is so great, that in ancient times among Philosophers, it was ever accounted one of the four cardinal virtues. And it is convenient for true Relion, not to want this trial and state of adversity even in the greatest and most perfect men. So that the most relgious men and such as have been in the greatest honour and account both with God & man for that cause, have tasted of both estates, 
job.  job sometimes moste unfortunate, sometimes in highest advancements of prosperity, S. Paul that was rapt into heaven, often depressed to the gteatest miseries, and so of others: and not only private men, but religious Commonweals, kingdoms, and Empires: the examples are manifest in histories. And yet no Epicure or Machavell can say, that this is an objection against Religion, or disgrace to the religious friends of God, which be so visited with affliction, but the contrary, because those virtues be then exercised which otherwise would not: And that which is the chief act of Religion, God reverenced & honoured by them in such sort, as they perhaps being in prosperity would not so well have performed. And if honour and glory be the great dignities of this life, the religious sufferers of affliction are so far from misery by enduring calamities, or afflictions, that they are rather made trereby more honourable and glorious.   

THE TEMPORAL HONOUR'S and delights of the Religious, were often greater, and their miseries less than of the Irreligious. ¶ CHAP. XIII.  
BUT to satisfy the carnal and sensual appetites, and conceits of Irreligious & voluptuous men, to whom nothing is good but Bonum delectabile, that which is delightful unto sense, let us pass over all demonstrations before alleged, and for this time esteem nothing of so many unspeakable joys, which chance to the religious even at those times, when these men adjudge them most unfortunate in their state of affliction, the endless and unrecitable cares, solicitudes, and miseries the Irreligious undergo in procuring pleasures, what labours and dangers in preserving them, what torments and and anguishs in forsaking them? what diseases, sickness violence, & unhappiness to those senses of theirs, in which they would place their pleasures? what immature, sudden, & untimely deaths, the full privation of all their joys & felicities they incur, in exercising and possessing those banquets, feastings luxuries, honours, riches, and other pleasures. Let us forget the honour & glory of the godly by their sufferings, and the ignominy & dishonour of the others, when they come to adversity, the comforts of the religious through their hope in God, whom they worship, & the desperation of the irreligious, spoiled of all consolation. Let the everliving virtues and reputation of the religious, after death and they always during infamy of the irreligious be omitted. Let it not be remembered that religion being a special moral virtue is to be repaid with corporal pleasures, such as this world can give, but with eternal, supernatural, and spiritual rewards, to obtaining which terrestial joys are often a let and hindrance, by wedding us to this world, and the pressures of the godly by weaning us from earthly delights, the safest means to win them. Let me make no argument that the adversities of the just in this life, are the causes of their greater glory after death, and that both the pleasures and adversities of the impious not regarding, either the blessings or corrections of GOD, are the cause of their deeper damnation in Hell. We will account it no felicity or comfort for this time, that the virtuous in their greatest distresses are lamented of all, and pitied with compassion; often breeding greater joy, than their miseries bring affliction, and by how much their suffering is greater, by so much bewailed and honoured more, as the miseries and deaths of Millions of Martyrs and afflicted Saints are witnesses, honoured both of GOD, and all creatures: and the afflictions, distresses, and unfortunate ends of the wicked, neglected and contemned both by GOD and man, all things rejoicing in their destruction, & unhappiness. lastlly to please the appetites of this people although we did grant them their own absurdity, and that which they seek to find, that the chief and supreme felicity of man, is to be expected and possessed in this life, and that there is no pleasure or punishment after death, that the body is better than the soul, the external goods which they reckon honour, riches, pleasure, prosperity, and the like, with health, and long life to enjoy them, are most to be esteemed, & want debasement, poverty, adversity, affliction, and other their infelicities most to be avoided, although as these being often the cause of our chiefest good, so the others are often the occasion of unhappiness. Yet if we should yield unto them these unreasonable requests, and argue with carnal men, by carnal Arguments, whatsoever they shall appoint to be the greatest pleasure and happiness in this world, and to continue and persever longest (for such things as be privations of pleasures, and corruptions of life and health, wherein they are to be enjoyed, they will not esteem for pleasures) as honour, riches, health, prosperity, dignities, and such others, which is as much, as any Epicure can demand, or a beast would ask, if it had language and leave to utter the internal appetite. Yet notwithstanding all this, it will appear that the prosperous estate, and happy condition of the virtuous, and professors of Religion, hath often been greater, and their miseries and afflictions less in this life, then of the impious and irreligious, which only seek for this preferment. And to justify my assertion, many Philosophers, Nations, and Countries, have esteemed these temporal felicities to be a temporal reward of Religion. It was not lawful for any amongst the ancient Egyptians to be a King, except he were a Priest, and religious to the Gods: and Mercurius surnamed Trismegistus, 
Dio. hist. Rome Clem. Alex. Cicer. lib. de Repub. Arusp. Lact. fir. l. de diu. Inst.  thrice-greatest was so called, because he was a King, a Philosopher, and a Priest. The old and wise Romans, had the like custom and observation, and all their Sacrifices, Rites, and Ceremonies, some were as thanks for benefits received, others to avoid afflictions, to ease adversities, inflicted, to cease plagues and pestilences, to prosper attempts, heal diseases, increase substance: and the like not only used of the Idolaters, and false worshippers, but of the true Israelites, and instituted of God himself do witness. 
Leuit. c. 1.2.3.4.5.6.7. etc.  They esteemed no happiness of this world to be without the true worship of God, and many adversities to come for irreligion. 

Cicer. li. Nat. Deor.  
Lactantio fir. lib. 1.2.3. diu. inst. Bed. l. 3. hist. Arist lib. 10. Ethic. c. lib. 7. cap. 8.9.10.   This was the common sentence of the Chaldeans, Assyrians, Grecians, Persians, English, and all Nations: and to encourage all in this opinion by the general and received Decrees of all worshippers, those that were in the greatest degree of professing and exercising of this worship, were ever had, and esteemed in greatest honour: so were the patriarchs, which were Priests in the law of Nature, 
Gen. c. 6. etc. Exod. 19.20. Numer. etc. Bed. hist. Angl. Fox to. 1. mon. Pet. Maff. hist. Indic. lib. 1. fol. 24. etc. Alcharon. Mah.  No, Abraham, and other the high Priests under the law of Moses among the Israelites, the Flamens, and Archflamen among the Gentiles, brahmin's with the Indians, Caliphs in the law of mohammed, and among Christians, Popes, and spiritual Prelates are reverenced with the greatest dignities. And not only such estates whose calling was dedicated to worship, but other conditions amongst all Nations, which were most religious, were reputed most honourable and glorious: and not only among men, but with God himself, for by how much any people or country came nearer to true Religion, they flourished more, 

Plat. in Mem. Arist. l. 10. Eth. cap. 9 lib. 7. cap. 8.9 10. Hippoc. init. oper.  
Merc. Trismeg Dial. 9 Strab. l. 5.   and they which truly followed it in the days of their so doings were most happy and honourable, and such as were most alienated from true reverence of GOD, and enemies thereof, were most infortunate and miserable, as many persecutors of the Religious have been. To give example, in the ancient religious jews, so long as they continued their obedience, God promised unto them for that cause, all prosperities and benedictions, both spiritual, 
Gen. c. 12.13.14.15.18.22.28.32 35.49. Exod. c. 1.2. ●. 5.6.7.8.9.11.13.14.16.17.19.33.40.  and temporal. How did he honour them with visions & apparitions of Angels from heaven? what a propitiatory & oracle did he ordain to answer to their doubts, and relieve their wants? what patriarchs, 

Leuit. c. 1. etc. Num. etc. 33.34.  
Deut. c. 2. etc.   Prophets, Priests, Kings, Captains, and judges did he give unto them? how miraculously did he multiply their number and nation among their enemies? how strangely did he punish the Egyptians, and deliver them? how did he advance them above mighty and potent Princes? how many did he deprive of their ancient possessions, and made them rulers thereof? how miraculously did he protect them in their journeys, feed them in their wants, defend them in their wars? how often, how many, and miraculous victories did he give them? how did he enrich them with all temporal blessings, riches, gold, treasure, and abundance of all things which can be desired? how often did he promise to continue his care and providence, if they remained in duty and Religion? 
Deut. cap. 7. et 26. etc.  how well did he perform it, until they became irreligious and disobedient? and at such times that they might know (as he had often admonished them before) that their Religion was cause of their prosperity, and irreligion would bring the contrary and unfortunate miseries, how was that people punished? how often conquered, and subdued, spoiled of wealth, Country, Wives, Children, Temple, Altar, Kings, Prophets and all comforts? how often led captives, and kept vassals, and since they fell to their last irreligious apostasy from Christ, how long time, in how many Countries, to how many Nations have they been, and at this time are the most miserable people in the world? so that if a man would be so incredulous that he would not believe the scriptures, and promises and threats of God, contained in them towards that people, for those causes, yet when the whole world doth witness these things have been so effected in so many generations, no man can be so impious to deny it. And this he performed, not only to that people in general, but even to the very particular men of that Nation, as their Priests, Kings, and other private persons. Who was so highly honoured, and exalted of God, as Moses their Priest and Captain? was he not borne of mean parentage of the tribe of Levy? 
Exod. c. 2. c. 6.  what patrimony had he left him, 
2. Par. c. 23. Exod. 2.  what title had he to be so great a man? was he not condemned to death, before he was borne? was he not committed to the waters to be drowned? was he not enforced to forsake his friends and renounce his country, 
Exod. c. 3.4.5.7.8.9.10.11.  to get his living among strangers by keeping sheep? And yet how was he advanced, honoured and exalted of God? what miraculous and wonderful privileges did he grant unto him? how did he appoint him Captain and Conductor of his people? what victories and conquests did he give him over Pharaoh and his Egyptians? 
Exod. 7.  how did he ordain him, not only superior to deprive him of his riches, life, & people, 
Exo. Num. etc.  but (to use the words of God) constituted him the God of Pharaoh, Constitui te Deum Pharaonis, what mysteries and secrets did he reveal unto him? 
Exod. cap. 11. et 17. etc.  how did he choose and elect him alone among so many hundred thousands to conduct his people to the land of promise? And yet notwithstanding all this, 
Numer ca 20. cap. 27. Deut. c. 33.  when he showed but one act of irreligion & want of duty at the waters of contradiction, he was for the same prevented by death, and never entered in, and joshua was chosen to be their guide. So it happened to Noah, to Abraham, Loth, jacob, joshua, 
Gen. cap. 7. judic. cap. 8. cap. 6.13. 1. Reg. ●. 7. Ios. 24.  Gedeon, Samson, and the rest: Religion was their exaltation and honour. Thus it was, and chanced both to rulers and subjects of that people, as to exemplify in their Kings, whose prosperities, and hard fortunes, and the causes of them were most known and famous. 

Gen. 17.22.28.35.43. Exod. 1.2.3. etc. 7.8.9.14. Psal. 98.  
Ios. 7.9 14. Malach. cap. 2. 1. Reg. 5.17.8. 3. Reg. 11.14. 2. Reg. 15. 2. Paral. 16.17.21.22.36. 4. Reg. 1.15. ult. 17.  
jerem. c. ult. lud. 1.  
jerem. 1.18.19.20.27. etc.   What comparison was there between the felicities of the religious & irreligious Kings of juda? how honourable and prosperous were the reigns and regiments of their religious Kings, David, Asa, josaphat, Osias, jonathan, Ezechias, and josias, if they be compared to the lamentable dishonours and miseries of their irrreligious Princes, Saul, Roboam, Abias, Ochozias, Amasias, Ozias, and the rest that were impious? How short and impotent were these men's regiments and kingdoms? how little was their glory? how great their ignomy and dishonour? when coutrarie, how long and ample were the Empires? how noble, and glorious was the honour of those religious Princes? Such like were the successes, and adventures of the irreligious Kings of Israel, that falling from God and true Religion, fell to Schism and Idolatry; they were but eighteen in number, and ten of them were miserably slain, Nabath, Ela, Zamri, Achab, joram, Zacharias, Sellum, Phacee, Osee, and the Sceptre and Regiment was nine times translated from the families of the Kings: No family of them continuing the kingdom above the fourth generation, that the curse and malediction of the irreligious might be imposed upon them; 
Gen. cap. 15. Exod. 20. 4. Reg. 9  and there was but one only family of all those, which enjoyed it so long, and that was of jehu, which drew nearest to true Religion, for he overthrew the Altars, Idols, and idolatrous places of the Idol Baal, and put his Priests to death. And although the Kings of Israel descended of the same Imadge of Abraham, 
●. Reg. c. 11. etc.  as the Kings of juda did, and were for number of people, far above them being ten tribes, and the Kingdom of juda only two; yet how were the irreligious Kings of Israel tossed, turmoiled, and led captives more than the other? how were they always inferior, & their kingdom of less continuance? The enemies of Religion, Balthasar, Aman, and others, came to unnatural ends, and were lamentably deprived of all dignities, and life itself. 
1. Macha. etc.  So in the time of the Maccabees, it came to pass with the favourers of Religion, and contrary with the irreligious enemies and persecutors thereof. Such relation may be made of the proceedings of other children of Abraham, 

joseph. lib. 1. antiquit. c. 27. Diodor. Sicu. lib. 3.  
Plin. l. 6. c. 28. Strab. l. 16. etc. Plin. l. 6. c. 38. Fazel. dec. prior. lib. 8.  
2. Paral. 8. 1. Machab. 2. Dion. lib. 1. Gen. cap. 25.   descending of Cetura, and from his son Ishmael; those which were virtuous and religious, flourished as the others did, and their persecutors were dishonourable. And that it might be evident to all posterities, that the promise of God is true, that he rewardeth the Religious, and debaseth the Impious, the most holy and religious Patriarch Abraham, when there were many more potent and mighty then he, yet because he was so religious above the rest, God promised for that cause, to make him the father of many Nations; and we see how many Kings and mighty Princes have descended from him. For not the ancient Kings of jury and Israel, but of Arabia, Ethiopia, Idumea, Egypt, Colchians, that most potent christian Prince Pret janne of Jude, and all Christian Kings are either his spiritual or temporal posterity. 

Calu. t. lib. 2. cap. 9  
Geneb. Chro. l. 1. pag. 56. Ortel in Theatr. etc.  
Francis. Alu. medin. 1.2. q. 103. artic. 4. Postel. in comp. Cosmograph. Maff. hist. l. 3.   And as a memory of their descent, from Abraham and not for any religious ceremony, the inhabitants of the Christian Empire of Pret janne are circumcised, as also divers other people as approved writers are witness. And who doubteth but many potent infidel and irreligious Princes, as Turks, and Arabians, although for themselves, and their own iniquities and irreligion they neither deserve either temporal or spiritual blessings of God; Yet because they were (as some suppose) the carnal children of Ishmael & Esau the offspring of Abraham and Isaac, 
Gen. cap. 21. Gal. c. 4. Rom. 9 Gen. 26.27.  although in holy Scriptures they are deprived of some spiritual faucurs, graces, and pre-eminences, and commanded to be cast out, and have no inheritance, yet that they possess and enjoy there temporal felicities and possessions from the temporal benedictions of their religious ancestors Abraham and Isaac and the promise of God unto them; for concerning Ishmael, God said unto Abraham, Sed et filium ancillae etc. 
Gen. 21. c. 25  But also I will make Ishmael the son of thy handmaid a great people: which the Angel after promised to his mother Agar in me same words; such was the benediction of the religious Isaac to his Irreligious child Esau in temporal things, when he was deprived of some spiritual graces, and inheritance. And this may be a title of such Infidels to their worldly prosperity, by the religion of their ancestors, for their own impiety neither meriteth spiritual or temporal favour.   

THE TEMPORAL HONOUR and dignity of Religious Catholic Christians most commonly greatest, and their afflictions least. ¶ CHAP. XIIII.  
AND touching true believing, and Religious Catholic Christians, how much they are blessed of God, both in heavenly and earthly benedictions: as also, to let the glory of our Religion alone, which only shineth in all the world, how miraculously have we from the beginning been raised, maintained, and advanced, maugre the might and malice of all enemies & persecutors, though never so many, malicious, and mighty? how have they been conquered and their pride and puissance depressed? how have we prevailed, how long, how large, how great and wonderful have our honours, titles, prosperities, & pre-eminences reigned & ruled in the world? What Empire of the Assyrians, Persians, Grecians, Pagan Romans, Turks, Tartars, or any other hath so endured? which of them all was to be compared unto it in power? And to omit no time, although God hath afflicted Christians in these latter days for their want of duty in Religion; yet when Infidel, and Irreligious Princes at this day are so mighty and potent, as that great Christian of Jude, 
Septem. Castr. l. de morib. et Relig. turc. cap. 21.  Emperor over threescore and twelve kingdoms. And the Georgians, so called of S. George their patron in wars, a people so potent that they are a terror to the Turkish Empire, and admitted to perform their pilgrimage to the holy Sepulchre in Jerusalem, in the dition of the mahometans, with their banners displayed, and free from tribute. Or who will compare with the Catholic & Religious King of Spain, whose regal revenues, much exceed all the unjust and tyrannical Taxes, Tributes, and Impositions of the Turkish Emperor? his Countries, and Kingdoms are greater, and exceeding the others, his subjects more honourable, his proceedings more noble. What high Priest ever either among the jews, Gentiles, Mahometans, or any professors of Religion, so reverenced, renowned, honoured, and potent, as our Catholic Christian Popes of Rome, so many hundred years exalted above the Emperors themselves, and exercising jurisdiction and authority further than ever any other Prince spiritual or temporal did, even over all Countries in the world? How miraculously have all enemies that in any time or place opposed themselves against that sacred jurisdiction of Rome, been overthrown? The jews so pitifully dispersed, the pagan Emperors, 
Euseb. Ruff. Socrat. etc. in hist.  all that persecuted it, living and diing in miseries and dishonours, as the histories of all to Constantine are witness. How did those insolent and proud conquerors of the world, that killed and conquered whom they would, give place to the poor Religious Successors of Saint Peter a Fisher, as their Prophetess Sibilla had foretell them? 

Sibil. apud Lact.  
firm. de diu inst   How were they that were conquerors of the mightyste, vanquished of the mean? How have all Adversaries and persecutors spiritual or corporal, internal, or external that ever opposed themselves against it been subdued and overthrown? as I have cited before, 
Epist. Apol.  almost an hundred true or reputed Emperors before Constantine. What heretical Emperors of the Arrians, Eutychians, Iconoclaustes, or Image breakers, Monotholites, Manichees, Armenians, as Constantius, Valens, 

Euseb. hist. Ruff. hist. Socrat. etc. Fox. to 1. Mon. Caesar. Bar. to. to. 2.3.4. etc. Plate vit. Pont. S. Anton. hist. Phil. Berg. hist. Epist. Apolog. sup▪ etc.  
Pantal. Chron. Epist. Apolog. Bern. Lutzeus. Catal. haer. Geneb. Chron. lib. 4.  
Hos. Lind. Prateol▪  
Pantal. fruct. Lauta. Lypses. Caluintus l. 2. Casp. vl. lib. 22. cause.   zeno, Anastatius, Heraclius, Constance, Instiman, 2. Philipicus, Dardanes, Leo Isauricus, Constantinus, Cropronimus, Leo Cropronimus, Leo Armenius, Michael Dalbus, Theophilus? How have the Goths, Visegothes, Ostrogothes, Vandals, Frankes, Angles, Mahometans, Turks, Tartars, invaded and persecuted it? How many Irrelygeous Chrystyane Kings, such as I have recounted in England and other places? How many Arche-heretickes Seven Hundred in number as I recited in the same place, and yet as I have showed before, notwithstanding all these enemies and afflictiones, the Catholic Temporal Princes thereof, are the Mightyeste, and most Honourable in the word, and the Pope's spiritual jurisdiction three times greater, more noble and ample, then ever any was, either among Heretics, Infidels or the jews themselves, when they observed true Religion: chose, let any man peruse the state & conditions of those countries of Christendom, that are fallen to Heresy, and become irreligious, and he shall perceive them to be in most dishonourable terms, both for temporal, and spiritual rule; the jurisdiction of none known or acknowledged out of one little Country or Province, and those which be the greatest adversaries of our Religion, to be in the most pitiful, poor, and uncertain case of the rest. 
Objection answered.  And lest any Atheist, Epicure, or wicked Politic should say, that although the state of the Religious is such, and so honourable as I have described in the time of peace, and prosperity, yet in the winter storms of adversity, and persecution, when those Popes that be now so glorious, were so often and many in number put to death, when the whole Clergy was persecuted, when every Religious Christian was odious, when so many thousands of Martyrs were put to torments, when we were deprived of honours, riches, liberties, lives, and all preferments, as we have been both by jews, Pagans, and Heretics, our glory was nothing at all, but we were wholly oppressed with miseries; I have already showed, that even in such times, the honour and glory of the Religious, which were persecuted, was far greater, then of their persecutors, and that ever in the end, the victory and triumph was ours. And to give examples in this case; never any thing among the enemies of Christ, was so famous and renowned in the world, as the Empire of Rome, and their Emperors before Constantine the christian Emperor. Yet let us but compare the most persecuted Religious people, which were the Popes of Rome, with the gallant flowers of fortune, and my sentence will be true. The Popes of Rome were then esteemed of impious Polytickes, to be the most unfortunate and depressed people, no friend, no human force to defend them, the laws against them, their enemies and persecutors (with whose felicity I compare them) were the absolute commanders of the world, and contended with all force, policy and tyranny they could, to abandon the name of Christ, and his Religion, and all professors thereof, principally the Popes of Rome, and put them to death; And yet do what they could, the true glory of the Roman Popes at that time was greater than the glory of those Roman Emperors, all Histories Martyrologies, Calendars, and Records will bear perpetual witness, their lives and honour were thrice as long, and yet they were old before their election, and consecration, and though the life of them all was sought, and most of them died actually in Martyrdom, yet the number of their enemies and persecuting Emperors that died miserably, and with reproach in the same time, 

Bell. Chrona. Pantal, Chron. Col. pontiff. Ruff. hist. Eus hist.  
Fox. to. 1. Mon. Plat. de vit. Pontif. Catal.   did three to one exceed them: for from S. Peter to Saint Sylvester honoured by Constantine, there were 31. Popes, and those those aged men, and yet of them not above 25. or 26. actually put to death. And of the Emperors the lusty Gallants of the world either truly chosen, 
Pontif. nup. edit.  pretended or reputed, there reigned in the same space almost an hundred Roman Emperors, and all they, excepting eleven or twelve at the most, were slain, 
Hieron in c. 4. Zachar. Chrisost. l. 2. contr. Gentil. etc.  and miserably put to death, and the others which escaped those violent ends, died in greater wretchedness than those religious Popes they persecuted. And the names of the Popes are honourable, both in heaven & earth, and the names of the others either dishonourably or not remembed at all. And lest any should be so vain to suppose that the miseries were only private to the Roman Emperors, he shall see how they were common calamities to all our enemies: of the jews all the world is a witness to this day, 
Tract. 2. infra.  and I will declare hereafter. The Senators of Rome were next in degree to the Emperors thereof, and second in honour and reputation to them, & those which persecuted religion most in that time; And yet how often were they themselves most vilely vexed and persecuted of their Emperors fourteen times at the least in the same space, by general persecution against them, 

Caes. Bar. Annal. to 1.2.3. Euseb. histor. Ruff. histor. Bez. ruin. Gen. l. 6. etc. Oros. lib. 7. Dio hist Rome lib. 58.  
Euron. tom. 1. annal.   wherein they were violently entreats & put to death by Tiberius, Caius, Nero, Domitian, Hadrian, Commodus, Septimus, Caracalla, Marinus, Heliogabalus, and other Emperors, that in one day at Rome were pittfully put to death by Claudius there own Emperor, 35. Senators, and 300. Knights. So likewise the inferior Adversaries of our Religion, how many thousands of them executed by most cruel and unwonted deaths, by their own idolatrous and irreligious Emperors? some drowned, some buried alive, some mured up in walls, others having their eyes pulled out, others pulled and cut in pieces, others cast to beasts in spectacles, 

Tertul. lib. ad Scapul. & in apol.  
Sueron. c. 61. Mahumet in Alcoran. c. 54. et cap. 65.66. etc. 43. etc.   and many hundred thousands violently consumed and destroyed in the same space.  
And to speak of those most infensive enemies of all Religious Christians in these latter years, Mahumet and the successors of his impious government, although worldly happiness, and carnal pleasure is the felicity they expect, either in this, or in any other life, yet how strangely have they been punished and afflicted, especially at such times as they raged most against us? what a filthy and beastly life did their first Author Mahumet lead, even by his own confession? with what unnatural diseases was he tormented? how beastly and shameful was his death? how ignominious and odious was he even to his own friends and followers long after his death? 
Blond. lib. 9 Plat. Pomp. Laet. Eutrop. l. 18. Sab. etc. hist turrie.  how horrible, odious, and unnatural were the lives and deaths of all his next and immediate successors, Alys, Enbocora, Homar, Osmenus, Mahumetes the second, Alys, Muauias, and others, the first ordained of Mahumet himself, violently oppressed & deposed, Eubocora poisoned to death, Homar Murdered of his servant, Osmenus killed himself, Mahumetes violently and unnaturally slain, Alys traitorously murdered, Muauias so afflicted with schisms and sects in that profession, that hundreds of camels were not able to carry the writings of such as rebelled against him. With what dishonourable & unseemly conditions was their most potent Prince, and our greatest enemy Amuathus enforced to conclude a truce with justinian the second? how miserably were 200000. of them soon after killed in Syria? how shameful was the retire of Zuleman from the Thracians, 

Blond. lib. 10. dec. 1.  
Sab. En. 5 l. 7. Sigeb. hist. Aemil. lib. 2. Sabel. Tyr. li. 1. cap. 17. Krants. lib. 5. cap. 14.   & Bulgarians, & Bulgarians, about the same time? were not three hundred seventy five thousand of their soldiers slain at once by the Spaniards and French in one battle? what strange conquests and victories did inferior religious christian Captains, Ogerus Duke of Denmark, Godfryde of Lorraine, and others, obtain against their most puissant and mighty Princes? how did other base and contemptible men afflict theme? was not Baiazethes the first, their great Emperor subdued by Tamberleyne that barbarous and Rogish Scythian, lost two hundred thousand soldiers, was taken prisoner, closed up in a Cage of Iron, led up and down in Chains, and made a footstool for a thief to tread upon his back, when he went to horse? was not his wife abused before his eyes, her clothes cut off from her back, 
Egnat. histor. Sabel. Pantal. in Chron.  and her whole body left naked from the navel to the foot, and did not he kill himself in open spectacle? was not their Emperor Orcanes murdered by his own Uncle? their Emperor Moses violently killed of his natural Nephew Mahumetes? 
Martin. sum. hist. hunger. lib. 7.  and Baiazethes the second poisoned of Selimus his own son, and Mustapha the only lawful and true heir of Solyman, most unjustly, and unnaturally murdered by his Father, and in his presence? and so of others, besides the ordinary and usual murtheringe of Brothers after the Father's death, as Orcanes that killed his three brethren, Amurathes put his only brother to death, Baiazethes killed his seven brethren, and so of others, and all these of late, since, and in which times, they have persecuted our Religion most. And if we peruse all Histories, and Antiquities, we shall evidently perceive, that whensoever those irreligious Infidels have prevailed against us, it was either in time of irreligious heresy, or some such negligence, and disobedience in Religion, for which we were justly afflicted, 

Blond lib. 4. Dec. 2.  
Tyr. l. 8. c. 18. l. 9 c. 2. et 5. S. Brand. in Hieros.  
Ph●lip. Bergon. hist.  
S. Anton. hist. Pantal. in Cro. Sab. Ewop. lib. 15.  
Blond. lib. 6. Dec. 1.  
Tyr. l. 1. c. 2. Sigeb. Pantal. thron. Sab. Eu. 8. l. 8. Phryg. in Cro. Plat. Blond. lib. 10.  
S. Brand hist. Philip Bergon. Chron. Pantal. in Chron. Egnat. 3. S. Brand hist. Bergom hist. Pant. in Chron. Paul. jou. hist. Manster in Chron.   Heraclius the Emporor became a Monothelite heretic, & mohammed with his Sarracens invaded Jerusalem, Damascus, Egypt, part of Africa, Rhodes & the Isles adjoining. Vitiza king of spain was a licentious and irreligious Prince, and permitted Concubines and other impious abuses, and at the same time the same Sarracen infidels invaded that kingdom, and possessed that many hundred years. The Emperors of the East irreligiously behaved themselves to the Sea of Rome, and Emperor Nicephorus became tributory to the Sarracens, and his successor Theophilus was twice conquered, Jerusalem Candy, and part of Asia was subdued. The Grecians feel to schism, and divided themselves from the Roman jurisdiction, and Mahumetes the Turkish Emperor invadeth those countries, subdueth 12. kingdoms, 200. cities, & violently taketh Constantinople in their great festivity of Pentecost, and coming of the holy Ghost, about whose procession they are in error, miserably killed Constantine their Emperor, and possess their Empire. Martin Luther beginneth his unhappy heresies, 
Fox. to. 2. Mon. Graff. in hist. in Henr. 8. Stowe histor. in Henr. 8.  and presently upon that irreligious revolt, Solymanus Emperouror of Turkey invadeth those Countries, taketh Rhodes, and Belgrade, those two propugnacles of Christendom, invadeth Hungary, slew Lodowick King thereof, possessed Buda chief city of the Kingdom, besieged Vienna with 250000. men, and since that irreligious apostasy and by means of it, hath often and pitifully afflicted Christians. So that the afflictions we have received from those infidels, proceeded from impiety, and irreligion, and whensoever we were religious unto God, we prevailed against them, which is manifest in the state of christians even in this time, for as we see those countries and kingdoms for their irreligious heresies and schisms are become vassals and in subjection as I recounted before in the religion of the jews before Christ; so chose those Kings, Princes, & countries of Christendom, which have remained free from those irreligious defects, never flourished more. And to exemplify in the Catholic king of Spain in all these times his Subjects and Countries (exceping the miserable fleemish) have been free from these unhappy and irreligious dealings, and when was the condition thereof, so honourable? in what age were the Spaniards accounted such conquerors and soldiers in the world? when was their fame and honour so great? are not his Dominions and Kingdoms, greater, richer, more ample, and honourable, than the possessions of any Infidel in the world? hath he not in these very times when the irreligious parts of Christendom have lost and been infested so much, won, and lawfully united unto him, more, mightier, richer, greater, and more glorious, nations, than any Infidel is owner of, or any irreligious Ptince or state of Christians enjoyeth, as the Kingdoms of Castill, legion Tollet, Hispalis, Murcia, and Luzia, and the Provinces adjoining, Burgundy, and the 15. provinces the Canary islands, Sardinia, Sicily, Naples, the Dukedom of Myllane, Portugal, the Philippine islands, so many vast and rich countries of America, the East and West Indian's, obtained & won by the 3. last catholic & religious kings of Spain, Philip 1. Charles 5. and Philip 2. & in that time when the irreligious places of Christians have lost so much, and yet what other christian wars have been, which they have not defended.  
And if it were lawful to make free comparisons of these latter days of protestants, and compare the estate of the countries, where the protestants have persecuted, and catholics have been afflicted, it would be no difficulty to prove, that the glory, honour, and temporal felicity of the persecuted religious catholics, have far exceeded the pomp and prosperity of their persecutors. But so much as I need to crave leave to do far England, it appeareth already in my epistle. 
Epist. Apolog.  And I am assured there is no protestant in our nation, but (setting the love of his Abbey-livynges aside) would wish the estate of his country for Honour, Riches, Strength, Order, Friendship of Foreign Nations, love and unity of Nobility & others, and all other honours and blessings of a Christian kingdom were no worse now, than it was in the 22. year of king Henry the eight when he revolted, If he either consider Clergy or laity, nobility or commonalty, or let us view the number of religious and catholic Priests which above 100 in her majesties time have suffered death for this quarrel; Look into the lives and deaths of ministers, and for that 100 of martyrs you shall find 1000 and more ministers dying infamous miserable, and beggarly deaths, for most wicked and unnatural offences. Look into those ministers that have been best of life, and in greatest favour, with Prince and subjects, and we shall find that our banished religious catholics do surmount them, we have by foreign Princes rewarded with honours of Cardinal, Bishop, and all inferior dignities, we have had more public professors of divinity in other universities, than all England hath had at home, our Priests religious men, and namely the fathers of of the society of jesus, most odious in England, have been in higher reputation, with the greatest princes of the world in strange countries; then the highest Arche-bishop of protestants in England, hath been with his natural Sovereign. And such is the ordinary and common ignominy and dishonour, to be reputed a Minister in the English Church, that I suppose very few, or no Catholic Priests of that nation, would change their honour even in England, with so base & infamous a generation. What the wealth, riches, and other blessings be, which the Protestants have, that we want, for all this time of persecution, and impoverishing religious Catholics, I think no man perceiveth so manifest a distinction, and yet the charges, taxes, and impositions, which have been imposed upon us, are 20. times greater, than those which Protestants have tasted. And if the estate of Catholics in England where they are persecuted is such, how glorious is it in Catholic nations, where they are honoured, if the times of persecution and Irreligion, have done us no more dishonour? what glory will Catholic and Religious times afford us? if our own country Protestant Historians can so little disgrace us, as the history of Stowe and others will witness, what commendation and credit will Catholics and Religious Chronicles, both at home, and abroad, yield unto us? so that we see, what honour, glory dignity, or excellency soever it is, which a man may, or can desire to have, either spiritual, or temporal, in this, or in the life to come, if it is a pleasure, or preferment to a reosonable creature, such as may be wished or enjoyed without sin, Religion is the mother of all.   

Though THERE SHOULD BE no reward for Religion after death, yet the state of the Religious is to be preferred before the Irreligious. ¶ CHAP. XV.  
YEA if we should yield so much to this frantic and brutish humour of Irreligious epicures, to say this Question of Religion is doubtful (as there is nothing more certain, than that man oweth Religion unto God) yet we shall perceive the Religious state even in worldly and temporal happiness, far to exceed the condition of the Irreligious, & that these are drowned and plunged in greater and deeper miseries, than the others. For what unhappiness or infelicity can be imputed to professors of religion, if they should be in error? all the pleasures and delights which can be conceived to belong to man, consisting of a soul and body, must of necessity be spiritual, belonging to the first, or temporal proportionate to the second. The spiritual delights, must needs be the virtues and perfections of the soul, which only the Religious enjoy, and whereof the others are deprived; thus the greatest happiness is had of such as approve Religion, and the enemies thereof have lost it, as for things of delight appertaining to the body, if they be entangled with sin, they cannot be accounted pleasure as before, but rather a double torment to the guilty conscience of those which for the repose and rest of delight, offer a violence unto nature, and yet this is only that wherein the irreligious can exceed, and his excesses is in his own affliction: for I have proved before, that actually whether there is any religion or no, that all other external things which may be accounted goods, of the body, fortune, or any extrinsical preferment, as Riches, Honours, Peace, Rule and other prerogatives of glory, dignity, & such delights, have ever been more peculiar and proper to the Religeous, then to the Impious. And that this Irreligious generation which only seek for ease and pleasure, and to be free from miseries, by many decrees have ever in this life been more afflicted than the rest. If it hath ever chanced so in former times, though we should deny the providence of God, to do the like in future ages, yet if all things were ruled by fortune, and came by chance, fortune is as like to favour professors of Religion hereafter, as heretofore. And natural reason teacheth us that of necessity it must be so, for there never was any Epicure, or Atheist, so impious and profane, but by reason he should grant the opinion of all the world, and professors of a God and Religion, at least to be a probable sentence, thus his own opinion could not be void of fear. Then let us constitute a religious, and Irreligious Man, in the same estate of Health, Sickness, Riches, poverty, Honour, Disgrace, Pleasure, Misery, and the like: he that professeth there is a God, by whose providence all things be ordered, which is infinite in Power, Vnmeasureable in Goodness, and cannot commit Injustice: If he be in Health, Riches, Honour, Pleasure, and state of rest, his comfort, and delight is increased, and doubled, to consider that as he infallibly supposeth, his GOD whom he serveth, can, and will preserve him in that estate; so likewise deliver him if he be in the adverse calling of sickness, disgrace, poverty, persecution, and other miseries, and if not, yet for his patience he will reward him. Thus his pleasure is enlarged with justly conceived trust of continuance; in misery his affliction healed with hope of delivery, or retribution for perseverance. These comforts and delights cannot be granted to the Irreligious, having no hope either of continuing and increasing his pleasures, or abbreviating his afflictions; but he is vexed with the contrary infelicity, always in sear and danger to be deprived of his good, and persever in his adversity, which experiment although it be verified in the whole age of men, yet more appeareth in the decayeinge time, when the Religeous persuadeth himself the end of all his miseries is at hand, and his greatest joy is to beeginne, when contrariwise the other, is invaded with a double infelicity, one to lose his delights, and the other to enter into greater torments: which in the whole circuit of the Religious life bringeth a doubled consolation; and that in respect of the hoped happiness after, so much greater than all pleasures & delights which any epicure can have, by how much the infinite goodness of God, to be possessed of an immortal Soul for ever, exceedeth the short and temporal uncertain pleasure of the sensible man. For although these joys in themselves should not be obtained, yet, seeing the delight and pleasure of the will is framed more or less, according to the Apprehension and judgement of the understanding, by which it is moved and taketh delight, the joy of an uncertain felicity and happiness conceived as certain, and so proposed to the will, engendereth as great a delectation, as that which is certain doth: for external objects move not the internal powers of the soul, wherein delights are engendered, as they are in themselves, but as they are conceived and apprehended of those faculties, and so of grief and affliction, because being extrinsical, and not in the understanding & will of themselves, but by apprehension & judgement, they move not but after the same manner, by which they are received & made present. Therefore seeing there is no proportion between the delights of the one and the other, either in respect of the things themselves whereof the delight must arise, or the proportion of man, which doth, and must enjoy them or the time of their duration, whether there is any God and Religion or no, yet the condition of him that professeth Religion, even in that respect, for which the other doth deny it, (which is only to live in delight and devoided of affliction) is to be preferred. And to this the experimented practice of so many Kings, 
Euseb. hist. Ruffiu. Sar. etc. Theodor. hist. Bed. hist. Ang. lib. 3.4.5. Fox. to. 1. Mon. Hieron in vit. Greg. l. Dial. Sur in vit▪ Sanct Lyppol. etc.  Princes, and Potentates, both of England, and other Nations, which have voluntarily forsaken their certain and greatest temporal honours, preferments, and delights, to enjoy the consolations of the Religious, and so many thousands which have forsaken the corporal pleasures which such Epicures desire, and lived in deserts where they could not be possessed, but only spiritual comforts must be their hope, have yielded evidence, where the comfort of gaining heaven, & avoiding hell, have turned their troubles into joys. As contrary wise the beastly and epicureous life of profane and irreligious men, joined always (as it can never be free from doubt) with continual fear of so great a loss as heaven, and such dread of damnation as is in hell, cannot be accounted a pleasant state, though every one should be as potent to procure, and as wanton to possess himself of pleasures, as ever any Heliogobalus was. For danger of the greater pain expelleth the lesser pleasure, and fear of eternal torment, would frustrate a momentary delight. So that howsoever the event should prove, the professor of Religion hath made the better and more pleasant choice; and in no state delight can chance to man, if worship unto God be not regarded. And whosoever desireth to live at rest and have delight, either in this or the life to come, must not be forgetful of that duty: Whereupon Plutarch the Philosopher not only was of this opinion, but wrote a book entitled, 
Plutarch.  That no man could live a pleasant life in the opinion of Epicurus: and these are sufficient for this purpose. For although I doubt not but in these licentious days, many voluptuous and carnal men forgetful of the dignity of human nature, both in respect of fear of punishment due for their iniquities, as also that they might more freely without restraint wallow themselves wholly in delights, wish in will and affection, there neither were Religion due to God, or Revenge to the Irreligion of man, yet I cannot be persuaded, that any understanding can be so sottish in judgement to deny it.   

Of the Absurdities, which the Irreligious must grant. THE XVI. AND last CHAP. and Conclusion.  
FOr (to come to conclusion against this Godless Generation,) what judgement, or Understanding, of any private or particular voluptuous man (for no others ever were Agents in this cause,) can dare to enter into that sentence, which all learned and reasonable men in the world, in all ages, and places have condemned for most impious & unreasonable, all schools, universities, societies & companies professing knowledge, have exploded for the greatest detesteable wickedness? which all patriarchs, Prophets, Priests, judges, Sibyls, Rabbins, Legists, Flamens, Arch flamens, Caliphs, brahmin's, all sorts of people, Christians, jews, Pagans, Mahometans, Catholics, Heretics. Philosophers, Poets, Magicians, Angels, separated Souls, Devils, all creatures, even insensible things, by one means or other have reproved for the most barbarous & unnatural disobedience, which can be invented. That which in so many thousands of years, in such diversities of opinions & errors, in so many vast and populous nations, in which all other impieties have been professed. Never any Kingdom, Country, State, Province, City, Town, or Village practised: and by probable conjectures, never one particular person, except frantic with pleasures, and distracted in mind defended, but only a few ignorant, barbarous and beastly men made of sin, and guilty of their own hell, wishing for avoiding punishment. For what reason and understanding can make denial of that, which if he denieth, all authority, experience, sense, and ground of reasoning, and reason itself is denied? for whose denial, not the least aparaunce of one Argument can be alleged, for whose approbation all Testimonies of God, and all creatures are certain, which if it be granted, and truly practised, all truths, graces, honours, dignities, and privileges belonging to man, natural, and supernatural, either in this life, or after death, are so certainly obtained? if it be denied, all honours and immenities are lost, all afflictions, temporal and eternal are incurred, all absurdities granted, all untruths affirmed, all verities condemned. Sin is virtue, virtue is sin, sin must be practised, virtue may not be allowed, nothing is sin, nothing is virtue. Falsehoods, and contradictions are true, all learning rejected. No community, Kingdom, Magistracy, Discipline, no Sovereign, no Subjection, no Law must be received, no barbarous, tyrannical, or licentious impiety omitted. Man's soul mortal, man a beast, many beasts better than man. And infinite more such absurdities, which directly proceed from this blaspheamous position (Religion is not to be used) if any man shall be so senseless to affirm it.  
The end of the first Treatise.    


THE FIRST CHAPTER OF THE SECOND TREATISE, BRIEFLY Showing against all external Infidels, how only that Religion, which jesus Christ delivered to the world, is the true Worship of God.  
Having ended my first conclusion (of the necessity of a Religion) against the Irreligious, I am next in this time of so manifold errors, to avoid all danger of professing false reverence, to prove what religion among so many is only true, which I will perform in so undeniable manner, that no verity shall be so certain, as that reverence to god which I will defend. And first against all external enemies of Christ. My next proposition shall be (that Religion which he taught is only true, and all others false) which to a people of a professed Christian Nation needeth not long probation, wherefore to be brief in this dispute, such is the undoubted certainty of this sentence, whether we consider the excellency and dignity of the doctrine itself, of the Messias, and son of God which gave it unto us, or the miraculous manner, whereby it was delivered and embraced; or the baseness, impiety, and most manifest errors of all other professions, the wickedness of the inventors, and disorders in inventing and dilating them, that a man which will give credit to any probable Argument, cannot call it into question. And he shall see these Testimonies not only recorded by the holy writers, Prophets, Apostles, and Evangelists, immediately illuminated of God, but of our greatest professed enemies: among whom we do not only find confirmed in general the Religion of Christ, but almost every particular article and mystery thereof registered and allowed: as the Trinity, Incarnation, the two natures of Divinity and Humanity in Christ, the promise of his coming, 

Sibil. apud Lact. firm. lib. 2.3.4. etc. diu. instit.  
Mercur. Tris. in Dial.  
Plat. in tim. Porphyr. lib. de oracul. Mahumet. in Alcoran. Rabb. lib. de Christ.  
Suet. in Oct. cap. 95. Senec. l. 1. nature. q. c. 2. Plin. hist. l. 2. c. 31. c. 28. Calcid. in tim. Plat. de Stell. Dio. lib. 47. Plin. nat. hist. lib. 2. cap. 84. Sueton. in Tiber. cap. 48. Dio. l. 57 Plutarch l. defect. Oracul. Suet. in Oct. c. 94. & 70.29. Sibill. Lact. lib. 1.   his miraculous conception, nativity, life, death, resurrection, ascension, coming of the holy Ghost, conversion of the world, the end thereof, his coming to judgement, his giving sentence, the final beatitude and reward of the virtuous, worshippers of him, & eternal punishment of the wicked, and his enemies, and other mysteries of our belief testified & ratified of all kind of Infidels, jews, Pagans, Mahometans, brahmin's, allowed by god himself, apparitions, and witness of Angels from heaven, and all creatures upon earth, the heavens and celestial bodies reioyceinge in his birth, the Sun, Moon, all elements, and compounded things lamenting his death. The Sun against nature eclipsed, the Moon violentinge his course, the air darkened, the earth trembleinge, rocks rendeing, the winds, tempests, Seas contrary to their natural inclinations performing his commandments, Oracles ceaseinge, Idols falling, the devils and creatures both sensible & insensible acknowledging and obeying him. many miracles to the same effect, & wicked spirits professed enemies of all piety cast forth by authority, future contingent things most certainly foretold, incurable diseases healed, blind restored to sight, lame to going, deaf to hearing, dumb to speaking, dead to life, when in all human reason & science of Philosophers, such effects are unpossible to be performed by natural means, or supernaturally to be wrought of God, or any secondary cause by his cooperation, to give credit and authority to falsehood. The most strange and miraculous alteration in the lives of those embraced him, the wonderful conversion of the world unto him, the rare and extraordinary still continuing punishments upon those refused him. And these and such witnesses not given in obscure and base places only before simple and unlearned men, as Seducers use to deal, but in frequent and public places, and most famous Cities, before the mightiest and most potent Princes, Kings, tetrarchs of jury, Syria, and other Nations, yea the most wise Philosophers, crafty and subject magicians of the world. Written and recorded not only by the holy Prophets, Apostles, and Evangelists miraculously proved to have been directed and assisted, and never to have written untruth, or the patriarchs in their testament cited by Origen, 

Origen. hom. 15. in joshua Gaz. in ca 38. Gen.  
Rab. lon. l. col. Rabb. Abb. in thren.  
Rabb. Moys. hadars in cap. 1.41. Gen. Rabb. harcad. in cap. ●. 11. Rab. D●. ●●nli lib. radi● paraphras, cold. in c. 4 Is. & Osee 1. Rabb two. in ca 47. Gen. Rabb. Sim. in cap. 10. Gen. & job. 19 Procl. lib. 2. & 3. in pari●. Plat. Mercur. in paem. c. 1. etc.   that lived within one hundred and threescore years of Christ as then extant, and translated forth of Hebrew into greek by Procopius eleven hundred years ago, where every one of them prophesieth most plainly of jesus Christ the Mesias. And the general consent of the ancient Rabbins & expositors of holy scriptures before christ, but those which ever were in highest account & reputation among the Gentiles themselves, whether for learning and antiquity, as Soroastres, Hermes Trismegistus their most renowned, or such as god had illuminated with these mysteries, & lived as Prophets for the instruction of that people, as so many of the Sibyls as plainly foretelling the mysteries & proceedings of christ, of his divinity, humanity, nativity, life, death, coming to judgement, and other secrets of christian doctrine, 

Lactant. firm. l. 1. instit. diu. c. 6. l. 4. c. 6. Varr. lib. de reb. divin. Cicer. lib. 2. divin.  
Virg. egl. 4. Suid. in Thul. Porph. l. oracls Plut. l. oracls. Suid. in Aug. Adrian Imp. Epist. Marc. Aurel. epist. Pylat. epist. ad Tiber.  
Euseb. l. 2. hist. Plin. 2. epist. ad trajan. Imper.  
Rabb. l. de. vit. Christ. Porphyr. lib. def. orac. Mah. Alcor. Azoar. 10.12.67.11.5. etc.   as if they had been personally present, and seen those things effected. So did the Oracles and answers of their Gods, & were enforced so to do, as themselves confessed, and not only to private men, but to the Emperors and chief Princes. So do, and did the most authentic Registers, and imperial Records, writings, and Edicts of the Gentile Emperors, as Tiberius, Trajan, Antonius, and other princes, as Pilate and Herod in jury, the Senators at Rome, and others. So those which were the most noisome and offensive enemies of Christ, the Thalmadists, Pophiry, and mohammed, that great Seducer, which in divers chapters of his Koran confirmeth the Miracles, and Religion of Christ for most true, and holy. Therefore dealing with men of a christian country, such (as I hope) all inhabitants of England desire always to be accounted, I might make an end of this matter: But because I have taken in hand to prove catholic Religion to be the only true worship, and reverence of God, not only against all divided sects of heretics, which I am to perform in my disputation against my country Protestants, 
Resol. part. 2.  but also against all Infidels and other misbelievers, and by most certain and lamentable experience we know that jews, Mahometans, and other infidels have lived in england, without any distinction or different sign from christians, such as they are bound to wear in catholic countries; and further, their wicked books, as Koran of Mahumet & such others, have been used and perused of many unfit Readers and Examiner's of such blasphemies, 
Casp. Vlenb. lib. 22. cause. Rain. Calvin. turcis. etc.  and divers Protestants not only in Germany and other places, but of England have forsaken the faith of christ and become circumcised miscreants, I will briefly in few reasons prove the falsehood and error of all external infidels. Such as suppose the probation of so manifest a verity to be superfluos, may pass them over, and begin with my Arguments against Protestants and other internal Enemies.   

¶ CHAP. II.  

THE 1. ARGUM. For Catholic Christian Religion, against all external Misbelievers, grounded upon the plain confession, of all our greatest professed enemies, upon whose authority▪ all other worships are founded.  
I Suppose all known Infidels and Misbelievers setting Heretics one side (with whom I must deal in my next reason's) to be comprehended under the ●●mies, 
Pa●t. 2. ●●sol.  and tides either of jews, M●h●metane●, or Idolations Pagans: for ●either Ecclesiastical Writers, Historians, or Tra●●ylors of Countries, m●ke mention of more, neither can I p●rce●●● in reason, how any man not professing himself a Christian, is for●o●●en and les● out in that division. For 〈◊〉 the diue●si●●e of misbelief tow●d●. Ch●ist, or denying him must 〈◊〉 ●●tension the di●ersitie of the manner of misbelieving or denying, than all Infidels either veterlie denied Christ, both in figure and verity as generally the Gentiles did, neither receiving him for the Messias, 
Lactantio s●●m. lib. diu. inst.  or expecting any other to worship, but yielding reverence to Idols, and feigned Gods, 
Thalmud. iud & Rab. Thal.  or else they confessed him in figure and expectation before he came, and in vo●●y & at his coming denied him, and such are jews, 
Mala●met. in Alcoran.  or e●●e both confessing before his coming that he was promised to the world, and after he is come do acknowledge his coming, but not in that manner wherein he was promised, or in such sort as he came, or him alone, but allowing an other, as M●humet and Mahometans do, confessing JESUS Christ to be the true Messias and Prophet, promised in the law of Moses, but denying his divinity, and receiving mohammed a seducer for a Prophet. So that we see all Infidels e●ther be jews, Mahometans, or Idolatrous Pagans. Now to conclude the only truth and verity of Christian faith, and falsehood of all th●se erroneous worships by their own confession, and testimony in such sort in one argument, that it shall not be lawful for a jew by the very grounds of his own Religion, or a Pagan by the rule & ground of Paganism, or a Mahometan by the law of mohammed, to deny my argument, which is as much, as any of those misbelievers can desire, I must suppose that (which every jew, Pagan, and Mahometan will willingly grant, and all Histories, and Monuments of antiquities affirm to be true) that in every one of those professions, there was a certain known Rule, and proposer of Religion, of whom the rest were to be instructed, what to believe, and do, in things appertaining to their Religion. For if every man might have been a square, and measure to himself, no common worship or reverence could have been exercised among them, in such sort, as experience and sufficient testimony do prove there was. Therefore to begin with the Religion of the jews before Christ, when they were the people of God, and served him in true Religion, as both the jews which be now, and Christians confess, and Mahumet doth not deny. We all consent, that the law which was delivered to Moses, and by Moses to the Israelites, was the true worship and Religion of God, 
Exod. c. 3.4.5. etc. 12.13. etc. 19.20. Deut. 5. Leuit. 26.  given and commanded by him by the testimony and signs of many and wonderful miracles, and for the special protection of that people in true reverence, and duty to him, until by their disobedient apostasy they forsook him; he did not only give them an high Priest of whom they were to be instructed, 
Deut. c. 17.  if any difficult or doubtful thing should happen: but gave them holy Prophets, inspired with knowledge, to direct them, and further commanded the same Moses to make a propitiatory, or Oracle of most pure gold, 
Exod. cap. 25 26.37.40. Leuit. c. 16. 2. Reg cap. 21. 3 Reg. 6.8. 2. Paral. 5.  containing two cubits and half in length, and a cubit and half in breadth, with a golden Cherubin, or Angel on either side: out of which place, he promised to give answer and direction to that people; and thither the high Priests ressorted, to consult with the Oracle of God, in matters of doubt or distress. So that they which were thus taught, either by Prophets immediately and internally illuminated of GOD, or the high Priest instructed likewise of him, or of GOD himself giving answers in that Oracle, could by no means be deceived, for the mysteries which were so revealed unto them, must needs be true: After this manner, the Pagan Gentiles proceeded in the same matter, for the Gods and Idols they worshipped being devils (as the Prophet saith, 
Psal. 95.  and their destruction and utter ruin and other arguments have proved) which always were enemies to God, and imitators of his honour and worship, appointed Flamens, And Archflamen as high Priests to offer Sacrifice to them, and teach Idolatry to their worshippers. This all Historians witness, and countries can record, and England itself, where so many Archflamen and Flamens were, 
Camb. in Brit Stowe histor. Gra●●. histor. Fox to. 1. Mon.  as in London, Gloucester, and other places almost 30. in number. Besides which, they appointed certain Oracles where themselves would give response, which were accounted for the highest sentence in the Pagan Religion, for being the sentence of their Gods (as they called them) whom they did reverence, no greater or more infallible judgement could be expected. Such were the Oracles of Apollo, jupiter, 

Plutarch. lib. de oracul. Porph. lib. orac.  
Cicer. diu. & l. nat. Deor. Bed. hist. Ang. lib. 1.2. etc. Cic. l. 2. diu. Virg. egl. 4. Lact. firm. l. diu. instit.  
Com. in Boet. Suet trāq. c. 3. Suid. in August. etc.   and at Delphos, Memphis, Hermopolis, Rome, London, and almost of every City. But besides these, because the true worship of God and eternal beatitude concerned all men, and he would have no man to lie in excusable ignorance in a matter of so great moment, he had true Prophets among them for their instruction, as job, Sibillae, Erithaea, Cumena, and the rest, and other Prophets as their own Authors bear witness, always to have been in greatest reputation, and their writings most religiousllie kept and believed. lastly, 
Alcor. Mahu. Andr. de lacan. hist. turric. Leonic. Chalcond. etc.  concerning the Mahometans, their Seducer knowing it was evident in the light of Nature, that no true supernatural Religion could be ordained by man, a Natural creature, feigned himself to be a prophet, sent from God, and to have received from him that religion, which his Koran containeth, which is the chief rule of the Mahometans to this day.  

How the very ground and foundation of the Pagans worship prove Christian Religion.  Thus being manifest whereupon the religion of jews, Pagans, and Mahometans was and is founded. I will now show how they all demonstratively prove against themselves, the only truth of christian doctrine, and condemn their own for most erroneous and ridiculous. And to begin with the pagan gentiles, 

Suid. in Thul. Porphyr. l. de orat.  
Plutarch. l. de defect. oracul. Suid. in Aug. Nicephor. l. 1. histor. c. 17. Porphyr. l. de laud. philos. & lib. 1. Chr. apud Euseb. l. 5. praep. evang luven, Satyr. 6 Laran. Strab. l. 9 georg.   but briefly, because it is handled at large in a late english treatise, did not their highest and renounedst Oracle, answer to the Archeslamen at Delphos, and disclose the holy mystery of the Trinity of the Father, his dear Son, and Spirit containing all? as their own writers Suidas, Plutarch, Porphiry, and others give evidence. And that dear son of God would be their overthrow and destruction. Like answer was made to Augustus Caesar himself about the divinity of Christ, & how at his coming, the gods of the Oracles should go to hell. Porphiry that advowed enemy of Christians is a witness, that generally the Gods and Oracles of the Gentiles gave testimony to his Sanctity, and that where men believed in him, the oracles were silent and gave no answers. Such are the testimonies of juenall, Strabo and others. And it is generally verified by all infallible experience, by the ceasing of all Oracles, overthrow of Idolatry, and confession of their Gods in all countries in the world, where Christian Religion hath been preached, either in those that have so long believed, or the Indies & those Nations that were lately converted: which was prophetically foretold many hundred years before by the holy Prophets Isaias, Saphonias, Ezechiel, 

Isaias. c. 2.19.11.31. Sophon. c. 2. Ezechiel c. 6. & 30.  
Osee cap. 14. Zachar. c 13. Pallad. in hist. in Apollon. Euseb. Demonst lib. 20. Athan. lib. incarn verb. Origen. hom. 3. etc.   Osee, Zacharias, & others, that in the time of the Messias all such oracles should have an end, Idolatry be taken away, & the name thereof forgotten as we see it is, & presently upon the birth of Christ, began to take effect. For as Palladius, Euagrius (which of them soever it was that wrote that History) witnesseth that according to the prophesy of Isaias the Idols of Egypt a most Idolatrous Nation should then be overthrown, he himself had seen a Temple by Hermopolis, in which when when Christ with his mother and joseph in his ●●ying thither in his Infancy, entered into the City, presently the Idolous f●ll down to the earth, which wo●●● since hath been brings to pass in the whole Ch●●sti●an world, some Oracles c●●sing with frienge, and s●ying nothing, others protesting they were comp●●●ed by Christ to depart, others acknowledging and confessing him, and all one way or other affirming and confirming his Religion to be true, and their own Rites & Religion wicked & Idolatrous, which in moral judgement is the greatest argument can be given, for no Man a professed adversary to an other, (such as those Pagans and their Oracles were to Christ, and his Religion, especially if the Quarrel and Contention grow for honuor and worship, which all cover and desire▪ will be commanded by his enemy to give place, except there be a power and superiority in the commander to do it. And it i● a constant Tradition that Hieronne the Prophet prophesied in Egypt, and foretold to their Kings that their Idol should be overthrown when a virgin had a child, and from that time the priests of Egypt in a secret place of their temple adored the Image of a virgin with a child in her Arms. 
Sovo●. l●b. 6. 〈…〉  And Sibilla Tiburtina showed to Augustus the Emperor a 〈◊〉 before the time of the ●●ti●ity of Christ, a most beautiful Virgin holding a child i● her Arms, and said unto him, this Child is greater than thou art, worship him. And in the time of his being an Infant an Egypt the very insensible things acknowledged him. 
〈…〉 part. 2. cap. 4. Cornel ●●ns●n concord, evang cap. 11.  At Hermopilis a city of Theha● where was a tree called Persi●, whose fruit, leaves, or bark healed all diseases, & being very great and high, so son as Christ approached to the gate of the City, it bowed down to the ground and adored him. Balsamum miraculously grew in the orchard watered with the well wherein his clothes were washed the stone whereon they were beaten & dried was had in great reverence even of the Saracens & Mahometans to this time. The place of his habitation always hath a burning lamp by the Mahometans order. Touching true Prophets that lived among them, what is more ancient than the book of job, 
job. cap. 19  living in the primitive age of the world? and yet what more plain, than his prophecies of Christ, uttered with such vehemensie and desire of eternal continuance for all posterity, that he requested his words might be engraved in the most hard and flinty stone, and the places engraved, to be filled with plates of lead, that the letters and writing might be durable, and to be read of all. And his words which he would have so surely registered, are these. For I know that my Redeemer liveth, and in the last day I shall rise again with my skin, and in my flesh shall see God: whom I myself and in my flesh shall see, and my eyes shall behold. etc. in which words a whole compendium and breviate of Christian Religion is contained: First Christ lived then, and so was God, and is called his Redeemer, and so the Mesias, that was expected. He should see him when he was compassed with his skin, and with his flesh, and his eyes should behold him, and he must be Man, and that in the day of judgement when he shall rise again, thereby acknowledging a resurrection of the body, a final judgement, and that Christ shall judge the world. And in all his miseries he sustained, this was his hope as he affirmeth. Of what authority the prophesy of the Sibyl's were among them, is it not unknown, as also how evidently they foretold the whole sum of the mysteries of Christ, so particularly as if they had been present. As to cite some of their words. Panta etc. Doing all things with his word, healing all infirmities: 
Sibill. apud Lactant. firm. l. 4. instit cap. 16. et cap. 15.  the dead shall be raised, and the lame shall run apace, the deaf shall hear, the blind shall see. Those which could not speak shall speak. With five loaves and two fishes he shall feed five thousand men in the desert, and taking up that which is left, shall fill twelve baskets, For the hope of many. He shall command or bridle the winds, he shall go and tread upon the raging Sea, with his feet. He shall walk upon the waves. Resolve the diseases of men, raise those that be dead to life, & drive griefs from many, hither to be the words of Sibilla, their prophetess. And she recountech so many miracles to be performed by christ that she herself did affirm the Pagans with whom she lived, whose gods could not do miracles, and show such effects, would mock her and say she were mad, her words are these, Phisousi Sibillen menomemenin, they will call me a mad Prophetess, or Sibyl, & thaet I am a liar, but when all these things shall come to pass, they shall remember me, and then no man will call me a liar any longer, but a Prophetess of the great God. And foretelleth further, that at his coming the law of Moses, 
Supr. cap. 17.  shall cease, in these words: When all these things shall be finished which I have spoken of Him, than the Law shall be dissolved. 
Sibill. erithr. apud Lactant. supr. l. 4. c. 6.  And Sibilla erithrea speaking of the same jesus son of the virgin (as they called him) how in his eternal generation he was begotten of the father, and was true God: saith that he was given to all faithful people to be worshipped. And an other Sibyl hath these words. Auton son ginosche Theon Theou ijon ionta. 
Calcid. l. 2. in tim. Platon. Trismeg. lib. Logos telios. Lactant. supr. etc. 7. & 13.  Know him to be thy God: which is the son of God. The same and like speeches Lactantius citeth out of Trismegistus or Hermes. from the Oracles of Apollo, Esculapius and others. And touching the Passion of Christ, Sibilla uttereth these words, he shall fall into the wicked hands of Infidels: and they shall give blows unto God, with incestuous hands, and with unclean Mouth shall spit venomous spittings. He shall give his innocent back to be beaten, and taking blows, 
Lib. 4 supr. cap. 18.  shall hold his peace; for his meat they shall give him gall, and vinegar for his thirst. And rebuking the land of jury for such usage of their Messias, useth these speeches. For when thou foolish didst not know thy god, dissembled to mortal minds, thou didst crown him with a crown of thorns, and mingledst horrible gall. 
Cap. 19 supr.  And concerning the miracles at his Passion saith that the vail of the Temple shall be torn: and at midday there shall be a wonderful nighty darkness three hours together. And yet when these things were done, for all these Celestial wonders, they would not know their wicked offence. He shall end his death with a sleep of three days, and then arising from the dead shall come to light, the first that shall show a beginning of resurrection to such as be called. These be the very words of the Sibyl's and prophets of the Gentiles which prosecute the coming of Christ to judgement, the reward for the good, punishment for the wicked, & other Mysteries of Christian Religion, 
Apud Lact. lib. 7. divin. inst cap. 13.16.18.19 20.23.24. & l. opific. c. 22.23  as we believe, condemning all other worships to be false, and superstitious. And lest any man should imagine that these so manifest prophecies of Christ, should be devised by any follower of his, after his coming, 
Erastothen. in antiq. Annal. Cic li. de diu. Virgil. egl. 4. Suet. in Aug. Varr. lib. rer. diu. ad Caesar. Crisip. l. divin. N●uius l. bell. punic. etc. Eurip. in prol. lamb. etc.  it is most manifest in the Pagan Authors themselves Erastothenes, Cicero, Chrysippus, Apollodorus, Nevius, Euripides, Heraclites, Virgil, Varro, Suetonius, and almost all Historians of the Gentiles before Christ, that they were both extant in the world, and famously known before, and most reverently regarded and kept in their greatest places, even of the Caesar's and Emperors themselves; what was the reason that the Pagans did not understand these things I have cited out of their own words. And such as those Sybils were, we cannot doubt to have been in other times and places among the Gentiles to be witnesses of these things, as is manifest in their most certain and undoubted prophecies, registered in irreprooveable Authors, found and promulged in such sort as they cannot be denied. There was found in the tomb of Plato that great Philosopher a plate or gold upon his breast, with these words engraved. 
Comment. in Boet. de discipl. schol. Philip. Berg. Chron. fol. 64  Credo in Christum nasciturum ex Virgin: passurum pro humano genere: & tertia die resurrecturum. I believe in Christ which shall be borne of a Virgin; shall suffer for mankind; 
Euseb. in hist. Bergom. sup. in Chron. Ang lib. 10. civit. cap. 2.  & rise again the third day. Yet Plato was dead and buried 370. years before the Incarnation of Christ. And in his works were contained these evangelical words that follow. In the beginning was the word, and the word was with God, and God was the word. This was in the beginning with God. All things were made by him: and without him was made nothing. That which was made in him, was life, and the life was the light of men: and the light shineth in darkness. Which word for word, is the beginning of the Gospel by S. john. 
D. Tho. 3. part. sum. theol Berg. Cron.  And in the time of Constantine & Hyrene there was found in the city of Constantinople, where many jews inhabited, an ancient tomb, and upon the body of him that was buried therein, a plate of gold, wherein these words, written before the coming of christ were engraved: Christus nascetur ex Virgin Maria, & ego credo in eum, O soliterum me videbis, sub Constantino & Hyrene. Christ shall be borne of a Virgin called Mary, and I believe in him. O Sun thou shalt see me again under Constantine and Hyrene, which was above 780. years after Christ. And in the year 1230. a natural borne jew, 
Regist. tolet. Chron. hisp. Gran. lib. de Symbol.  and professed enemy of Christian Religion, at Toletum, digging in the ground, found a stone, wherein there was a book for time & continuance difficult to be read, in which, among other things, these words were written. In tertio mundo filius Deinasce●● ex virgine Maria, & pro salute hominum p●tietur. In the third age of the world the Son of God shall be borne of a Virgin, named Mary, and shall suffer for the salvation of men: And moreover that the book should be found in that very time when it was, in the days of Feranda the Virgin of Castyll. The times, places, the finders, proposers, and all other circumstances of which prophecies, were such, that no man can deny them to be the effects of a true prophetical spirit. And so I might recount of others. Whereby it is manifest, that even in the greatest sway of the Pagans Idolatry, there wanted not true believers in Christ, and such as gave testimony to his coming.  
Concerning Mahometans, 
The testimony of mohammed, his Koran, and Mahometans. Alcoran. azoar. 67. azoar. 10. azoar. 11.12. azoar. 1.5. etc.  we have heard before, how their prophet and proposer of their law Mahumet (as they esteem him) in his Koran hath avouched the same, that Christ was the Messias and Prophet which in the law was promised to the world, borne of the virgin Mary, she still remaining a Virgin, that he was the greatest Prophet that ever was, or shall be, greater than mohammed himself, the word of GOD, Spirit of GOD, taught true Religion, 
Azoar. 67. azoar. 19 azoar. 12.  came to supply the defects of the law of Moses, and the Gospel was the perfection thereof, and perfect doctrine, Christ's miracles were true, and given unto him for confirming his doctrine, and enforce all jews which will profess the Religion of mohammed, 
Thevet l. 6. c. 5 Alcor. azoar. 2. azoar. 20.  first to acknowledge and protest in express words, that jesus was the Messias of the world, they affirm he was the word, wisdom, Spirit, and understanding of God, a Prince to the jews, and head of all men. 
Thevet. Cosmog. l. 8, c, 2.  Whosoever among them blaspheameth either Christ or his Mother, besides a great forfeiture of money is beaten with threescore blows, with a club. Mahumet further affirmeth, that the Religion of jews and Mahumet shall utterly perish, 

Alcoran etc. Bellon. lib. 3. cap. 3. cap. 7. Cusan lib. 1. cribrat. Alcoran. c. 2. l. 2. c. 14,  
Alcor azoar. 31. azoar. 5.   & only the Religion of Christ persever to the end. The keepers thereof shall be saved. Christ is exalted above all creatures in heaven, and shall come to destroy Antichrist, and restore generally true Religion, and in the day of judgement be pronouncer of the sentence and doom of God. That his Mother was the holiest of all women, moste puer, that she was one of the miracles of the world, saluted and certified of the conception and birth of Christ by the Angel Gabriel, that among all the children of Adam, only Christ and She were undefiled, She never committed any sin, that She was a virgin not only before and at the time of the Nativity of Christ, 
Azoar. 76. Azoar. 2.9. l. gener. Mah. p. 202.  but ever after, that She brought forth Christ without any pain or grief: Saint john Baptist was a most virtuous man, Saint john the Evangelist the holiest that was, that he revived the dead, and did other miracles, was assumpted alive to heaven, 
Azoar. 39  that his Gospel is full of perfect doctrine, which they reverence, 
Azoar. 1.2.3.9.20.21.13.17.29.31.34.  as also that part of the Gospel of Saint Luke about the Angels salutation with often kisses, and much devotion, and Reverence all the Evangelists, they honour and pray to S. George and other christian Saints, reverence their Relics, and with especial duty the Sepulchre and other monuments of Christ. Which is as great a Record as can be given, and such as demonstratively proveth against them the Religion of Christians to be true, and Mahumet a Seducer. For how can that Religion be unperfect which performeth all things belonging to Religion, bringeth men to heaven, and their happy end? How can that which only remaineth be insufficient? When judaism and Mahumetism and all others cease, will God be without honour? shall the world give him no worship? or if he be the word of god, & wise doom of god, as Mahumet confesseth, than he must needs be God, which is all he denieth unto him, for that which is either the word, wisdom, or any other attribute or property of god, must needs be god, for in him that is one incompounded substance, no created word, wisdom, or accidental thing can be Imagined. Neither could a true Prophet such as he confesseth jesus, be esteemed so, if he had not been the Son of GOD, and perfect God, as he taught himself to be.  

Testimony of the jews, and the grounds of their Religion.  lastly to come to the jews of these times, since Christ: I have showed before that the chief and principal firmament and foundation of their Religion, when they were the people of GOD, was builded upon the Revelations of such mysteries, as were delivered from god to Moses, their high priests, and prophets, neither ever had they title to true Religion, or any promise or expectation of a Messias and Redeemer either come already, or to be hoped hereafter, but by that means, and by that they pretend their right to this day. So that whatsoever was foretold in those holy Prophets, concerning the Messias, and approving jesus Christ to be him, and christian belief to be true, cannot be denied of any of the jeweishe profession if he will remain a jew; for so he should deny himself to have any Religion at all. And yet those holy Prophets so plainly, particularly, and perfectly describe JESUS to have been the same, that it is unpossible their description and prophessyes should be applied to any other. So that as if aanye Painter should draw an Image with an upright Body, an Head round, with Face, Nose, two Eyes, two Ears, Arms with Fingers, two Legs, and feet with toes, and all other members, lineaments, and proportions of a man, who except unreasonable or mad could or would afirme it to be the similitude and representation of a beast, a bird, or any other creature: even so the properties & qualities whereby those holy prophets most cunning painters of supernatural things describe and portraiture forth the Messias, be so proper only to jesus Christ, that without obstinate madness they cannot be challenged for any others. We have heard of his picture drawn by job already, 
job. cap. 19 Psal. 2. Is. 9 Is. cap. 25.  that he is our God, Redeemer, and shall be our judge. And to be brief in so plain a matter, the rest of of the Prophets speaking of the Messias, express him by the tetragrammaton name of GOD, 
H. V. H. I.  which is never given in holy Scriptures, as the jews acknowledge, but to the true and eternal God, they term him by all titles beloning unto God. 

Pasm. 2. Psal. 109. Is. 53. Psal. 44. Is. cap. 9 Bar. cap. 3. Is. cap. 12. & cap. 25.  
jerem. cap 23. et 33.  
Mich. cap. 5. Zachar. c. 2.   Calling him the son of God, begotten in eternity before the world was made. The Lord of David. That his generation is unspeakable; that he is God, and his throne eternal; A Councillor. Good. Strong. Father of the future world. Prince of peace. God with us. God seen in earth. God conversing with men. jah. God himself that shall come and save us. The name which they shall call him is God, our just. A Captain whose going forth is from the days of eternity. 
Psal. 2. Is c 9.53.2.19 Mala●h. c. 1. Ezech. c. 20. jerem. c. 3.  God that shall dwell in the midst of us. God to whom many nations shall be converted. To whom the nations and Gentiles shall be given for his inheritance. That shall open the eyes of the blind. The ears of the deaf, and raise the dead. That all Angels and Nations must adore him. God altering the law of Moses, and his sacrifices, and instituting an other Altar, and honoured with other sacrifices and oblations. That he is God, Lord of Hosts, and the like. Whereby he is described and lineamented out by all prerogatives and attributes proper to God, and incommunicable to any creature, as is most evident in this description. And touching his humanity nothing of moment omitted that passed in the life of Christ jesus in earth. 
job. cap. 19 Bar. cap. 3.  That though he be God yet shall be seen among us. Converse among us, in the midst of us. 
Is. cap. 7. Mich. cap. 5. jerem. cap. 31  Scene which our eyes. That he shall be conceived after a divine manner, borne of a virgin, in Bethlehem, and city of King David. 
Is. cap. 1.  The Singing of the Angels. The coming of the Shepherds. the Stall of the Ox & Ass, where he was borne. 
Numer. c. 20.  The star that appeared. 
Psal. 71.  The journey & worship of the Magutheir Oblations of gold frankincense and myrrh. The consultation of Herod with the Priests, where he should be borne. The seeking of his death. 
jerem 31. Malach. 3. Is. c. 21.31.45.  The murdering of so many thousand Infants. His presentation in the Temple, flying into Egypt, going into Gallilie, dwelling in Nazareth, 
Zachar. c. 1. Is. 42.40.  the preaching and austere conversation & life of his precurssor S. john Baptist, and his testimony of Christ. The beginning of Christ's preaching and doctrine. 
Malach. 3. Zachar. 9  his wonderful works, and operations, given by the Prophets for a distinctive sign of the Messias, 
Is. 50.  to be discerned by. His disputing with the jews. 
Dan cap. 10. Is cap. 1. Psal. 80. Osee 2.3. Is. cap. 9 Mich. cap. 2. Zachar 8. Psalm. 2. Gen cap. 48. Psalm. 40.50.108. Is. 53.  His strange and triumphant riding upon an Ass into Jerusalem, and circumstances thereof. His teaching in the Temple, innocency of life and behaviour. The particular injuries he sustained of the jewish Nation, their ingratitude, incredulity, and reprobation for not receiving him; the errors they are since justly fallen into, their afflictions, & calamities for that offence sustained to this day, their captivity, bondage, dispersion, want of sacrifice, priesthood, temple, rites, and ceremonies of Religion. The election and calling of the Gentiles. 
Dan. cap. 9  The general overthrow of Idolatry. 
Psal. 21.68.  His selling and betraying by his own Disciple. The very price for which he was fold, how it was bestowed. 
Zachar. 9  The desperation of judas the traitor, 
Psal 106.15. Osee 6. Psal. 67.  & miserable end. The death of Christ, and manner thereof, among thieves, and malefactors, the end to redeem the world. His voluntary oblation and dying, the giving of him gall, and vinegar to drink, dividing of his apparel, casting lots for his Coat, his nakedness upon the Cross, the piercing of his side, the nailing of his hands and feet. 
Psal. 119. Gen. cap. 49.  His descending as a Conqueror into hell, his victorius rising from death, triumphant ascending to heaven, and the very time and place by marks infallible, and other matters that passed, 
Dan. cap. 2. Psal 68 & 108.  either about his nativity, life, death, or after: as the choosing of Mathias to supply the place of judas, 
joel. c. 2.  the miraculous coming of the holy Ghost in the feast of pentecost, and the rest. How all these and many others foretold by the Hebrew Prophets so long before of their Messias, were verified and fulfilled in jesus the Son of the blessed virgne Mary, 

Calcic. lib. 2. in tim. plat. joseph lib. 14. antiq. cap. 4. & l. 18. c. 6.7. Mah. in Alcor. c. 12.11.5.67. Pilate. epist. ad Tiber. imper. apud Eus. lib. 2 histor, Plin. 2 ep. ad trajan. Imper. Adrian. Imper in ep. Anton. Imper. ep. etc. Alco. ca 1.4.13 Thalm. tract. anod.  
Zara misdr. Coh. etc.   I need not to set down, the new Testament where they are recorded by the Evangelists and Apostles, being in the hands of every English Reader in his own language; and not only written by Christians, but remembered by Gentiles in their writings, recorded in Libraries, and Monuments of Pagan Princes, and Emperors. Confirmed by the very testimony of pilate himself that put him to death. Witnessed of our greatest enemies mohammed in his Koran, the jews in their Thalmud, and by so many Historians, both of jews, Pagans, and Christians, and could not possible either be devised of our friends, or denied of our enemies, chancing for the most part before thousands of witnesses, in or about Jerusalem, a place so famous, where the Precedent was resident, and whether resorted Proselytes, and others of all known Nations in the world. Therefore we conclude against the jews by their own Prophets, and foundation of their Religion, against Pagans by their Prophets, and Oracles, and against Mahometans by their Mahument, and Koran, and all Infidels by the chief Rules and Proposers of their Religion, that jesus Christ is the true mesias and Redeemer of the world, that only the Religion of Christians is true, having such a Peacemaker and Mediator between God & us, as was able to make the atonement being both God and Man, as a Redeemer must needs be, and such as both his own works and operations, and the predictions of those holy Prophets foretold, and described by the attributes and properties of both nature's divine and human. His divine nature by his Eternity, Omnipotency, impossibility, infiniteness, Power over all creatures, and to produce all supernatural effects, to alter and establish religion, to save, to condemn, to be honoured with divine adoration, and all names and titles due and belonging to God, as appeareth in their description I have recited, confirmed and be expounded generally by the ancient Rabines before Christ. 

Rabb. jonath. l. collect. misd. tehel. in Psal. 2. v. 7. & Ps. 20 Rabb. Abb. in thren.  
Rab. mos. had. in c. 41. Gen.   As likewise his human nature is deciphered by the same prophets by all properties and qualities of man (sin excepted.) Therefore seeing by no possibility the wisdom of god can be deceived, or his bonity and goodness lead others into error, and infidelltie, and he had appointed those properties to be the notes, signs, and tokens to know the Mesias by, and they were performed only in jesus our Saviour, and no other, he must needs be the Redeemer of the world, only christian Religion true, and all other Infidels, jews, Pagans, and Mahometans seduced and deceived. For that which is only proper to one. cannot belong unto more, for so it should not be a proper and private but a common and vulgar thing.   

THE 2. ARGUM. How all external and most notorious Notes and Signs given by God, to know the Messias by, were only verified of jesus Christ, and cannot possibly be performed in any other.  
BUT besides these personal and internal privileges and distinctions of the Messias; because the redemption of mankind to be effected by him concerned all people, and nations, in that all had offended; so the infinite mercy and goodness of God, that no man should be ignorant of that which concerned him so much, as the receiving of the Redeemer, and working his own salvation doth: had appointed many other most known and famous extrinsical things to be the signs & tokens of his coming, whereof many were notorious in all the world, and the rest at the least renowned to that nation of the jews, (from whom he was to descend) and other neighbouring countries to the Israelites; all which were evidently verified in Christ jesus, & cannot be effected in any other. For brevity I will exemplify but in few particulars, the matter being manifest before.  
First, 
The first external token of the Mesias, that he should come before it was destroyed etc.  the Temple in Jerusalem was not only the most renowned thing in jury, but famous in all the world, by report of Proselytes, and such as resorted thither, especially when jury was ruled by the Romans, as it was at the coming of Christ: Therefore when God gave for a distinctive sign to know the Messias by, as not only the ancient jews and Rabbins, 
Agg. 2. Malach. 3. Rab. Ios. been. levi in Thal. tract sanh. c. helec.  but the Thalmudists themselves acknowledge, that both in the time of his life he should to that Temple (than shall come the desired of all nations: and I will fill this house (or Temple) with glory saith the Lord of hosts. And straight after, shall come to his temple, the Lord or Ruler whom you seek, & the messenger of the testament, whom you desire) as the Prophets expressly foretold, as jesus often did, as the jews & all Infidels acknowledge: And further, that soon after his death, that Temple should be destroyed and left desolate, never to be builded again as Daniel witnessed in these words (Christ shall be slain, 
Dan. cap. 9  and a people with their Captain to come shall destroy the City and the Sanctuary, and the end thereof shall be vastity. And after the war ended there shall ensue the appointed Desolation.) And further express the very time when this should be, just agreeing with the death of Christ. And it is manifest that no other in those days and with those circumstances is honoured for the MESSIAS, either of christians, jews, 
joseph. bell. iud. lib. 6. Euseb. hist. joseph bell. l. 7. cap. 30.  Pagans, or Mahometans, but only jesus Christ, and that the Temple was then destroyed as is most evident, and not only the temple in Jerusalem, but that in Egypt called Onion, as josephus recordeth, it was he that was to be distinguished by this sign. For no power of God can cause that any pretended Messias to be hereafter was he, that came to that Temple before it was destroyed, or that the destruction of that Temple completed above 1500. years ago, should be done after the death of him, that is not yet borne. For things to be and not to be are unpossible to be true. Therefore against all jews and Infidels, only jesus Christ was, and no other can be the Messias by that siigne.  
Secondly (as the jews themselves agree) the holy Prophets give for a like destructive sign, 

2. external Note, of the Messias that he was to descend of the house of David, and be borne in his city of Bethelem.  
jerem. 23.30. Ezech 34. Osee 3. 3. Reg. 7. Thalm. tract. Sarch. c. mig. mar. had.   that he was to descend of the line of juda & king David, and to be born in Bethlem his City. This family was the lineage of the kings, & most honourable in Israel. And had endured in honour and government above 1000 years without interruption: And the town of Bethlem was notable in all jury, being the chief city of the Tribe of juda; but the jews themselves confess in their Thalmud itself, and all the world can tell, not only that christ jesus descended of king David's parentage, and was borne in the same city of Bethlem, 
Euseb. histor. l. 3. cap. 11.  but that above 1500. years ago, the family of king David by express command of Vespasian, (that not one should be left alive that descended of that line) was destroyed, because he knew the Messias was of that lineage; and soon after the city of Bethlem was quite desolate and overthrown, 
Oros l. 7. c. 13 Euseb. lib. 4. histor. cap. 5. Dion. Cass. in Adrian.  in the time of Adrian the Emperor. Therefore (as in the former reason) this sign cannot be applied to any false or forged Messias to come: for neither the town unknown, neither the family either wholly rooted out, or most uncertainly cofounded with the rest, can be a certain sign of so sure notice, as the Messias was to be discerned by.  

3. external sign, the ceasing of jews Sacrifice, and law etc. Leuit. Deut. 1. Reg. 2. Reg. 3. Reg. etc.  Thirdly, the Sacrifices of the jews offered in jerusalem, their priesthood, sacraments, & ceremonies of their religion there practised, were most honourable in that people, & not unknown to the greatest kingdoms of the earth, and as they had been kept & celebrated there, with so great applause & concorse of so many nations, 1400. years together, so they could not cease & be taken away, but with the knowledge & wonder of many people's. The cease of these things was a sign of the coming of the Mesias, as the prophets, Daniel, 
Dan. 9 Hier. 41. Malach. 1. Osee 2.3.9. Sibyl. apud Lactant. lib. 4. diu. inst. c. 17. Is. 1.2.3.5.6.24.28.25.29.32.48.  jeremy Malachi, Osee, Esay & others, and the Sibyls themselves among the gentiles had most plainly described. But soon after the coming of Christ all these did cease, jerusalem their city where these Sacrifices were used, the Temple & Altar where they were offered, the priests which practised these rites & ceremonies were destroyed, banished and exiled that nation, as I have showed before, and the whole world can witness. Therefore seeing neither jew Gentile nor Mahometan worship any of that time for the Messias, and those signs cannot possibly be verified in any since, or to come, 
Mahument. in Alcor.  only jesus christ in whom they were completed, must needs be the Messias, as not only christians but Mahumet and Mahometans acknowledge. 
4. external. sign, the idolatry of the gentiles then to cease, & they should be converted to the Messias. Lactant. lib. 1. diu. instit. Osee 1.2. Agg. 2. Zachar. 2.9. Psal. 66. Hier. 31. Malach. 1. Psal. 2.8.18. Euseb. dem. l. 6. cap. 20. Athan. l. incar. Orig hom. 3. Pallad. histor. Mahum. Alc. supr.   
Fourthly, the Idolatries and superstitions of the gentiles which (only jury excepted) possessed the whole habitable & known world, and had practised those things almost three thousand years without desolation, maintained and advanced by so many Kings and Emperors, were so familiar and experienced to all nations, that they could not cease without a wonderful and strange alteration, there fore God had also assigned this for a distinctive Badge to begin at the time of the Messias, and to be effected by his Religion, and that those Gentiles & Idolaters should be converted unto Christ. There is no other which can pretend to have been cause of these changes, Mahumet doth not challenged it, but yieldeth it to Christ, 
Orig. hom. 3. Pallad histor. Mahum. Alcor. sup.  the jews have not done it, and yet deny mohammed, and there be no known professors of religion at this day, but jews, Mahometans, Pagans, and Christians, and among all these, only the remnant of Pagans be Idolaters, the jews deny the Messias to be come, the Pagans never expected any: the rest Christians and Mahometans allow Christ jesus only to be the Messias, therefore he is to be received, and only his Religion.  


5. external sign, the dissolution of the lewish Nation.  
Gen. Exod. etc. joseph l. antiq.   Fistly, from the time of Abraham, in whose days God took so particular care of his posterity, the jewish Nation until their utter destruction, in the time of Titus and Vespasian, had passed above two thousand years; by which space, that Nation was called the peculiar people of God, and in respect of the privileges grannted unto them, the whole world was not to be compared; 

Gen. Exod. 1.2.3.20. etc. Deut. etc. joseph. l. antiq. Phil. Mahum. A●c. etc.  
Orph. Car.   so many miraculous & unwonted favours showed unto them above all others, recorded not only in the sacred Scriptures, and the jewish historians, but Pagan and Mahumetane writers are witness. Therefore that the immutable goodness of God should so long time and extraordinarily persecute and punish that people, which he had so honoured before, was not only an argument of some grievous sin in that generation, (of which I will speak hereafter) but it would seem a most strange and wonderful thing to all persons. Therefore this was given for a sign of the coming of the Messias as the Prophets, Osee, Daniel, Hieremy, Malachy, and others express in most plain sentences, 
Osee 9.3. Hier. 31. Dan. 9 Mal. etc.  that they should be Vagi in nationibus, Vagabonds in all nations, Sine Rege, sine Lege, sine Principe, sine Sacrificio: etc. Without King, without Law, without Prince, without Sacrifice, and without Altar. etc. Which the whole world knoweth, and the jews prove by bitter experience to be effected in them, since the time of Christ, and from the last captivity of Jerusalem now above 1500 years, without all hope of receiving into favour with God, and to be restored to their former favours: therefore jesus is the Messias.  
Sixtly, 
6. external sign, the translation of the Sceptre & Regiment from the house of juda.  (because I have made mention of the Kings and Princes of jury) as the Sceptre and kingly Regiment of the tribe of juda was the most renowned temporal dignity in that Nation, & had continued from king David the first king of that tribe, until Herod the Ascolanite above a thousand years, so it was renowned in most countries of the world (seldom any one family enjoying princely Regiment so long) and could not be taken away without a common wonder & note of people, 
1. Reg. 2. Reg. etc. josep. l. antiq. Geneb. Cron. etc.  and therefore was prophetically given by jacob for a sign of the coming of the Messias above 700. years before any this tribe enjoyed the Sceptre, and above 1700. years before it was taken from it: the words of jacob are these. The Sceptre shall not be taken from juda, 
Gen. cap. 49. Tharg. 49. Gen.  and a Captain from his line, until he cometh which is to be sent. and he shall be the Expectation of the gentiles (or Nations.) The Hebrew Text readeth this. The Sceptre shall not go from juda, and a Scribe or Lawe-maker from the midst of his feet, until Silo or the MESSIAS cometh. And he shall be the gathering together of Peoples. And in the Thargum the Caldey reading so honoured among the jews only the Messias is named in that prophesy; and the ancient Rabbins ever understood that place of the Messias; the jews themselves cannot deny it. But this prophetical sign, cannot possibly be expounded of any other then CHRIST JESUS, in whose time only, and never before, the Sceptre and Regiment (as all Historians witness) was taken from the house of juda. For although the jewish nation was often persecuted, 
Cyril. lib. 8. cont. julian. Hieron. in Soph. cap. 1. & in Ezech. cap. 21. 1. Paral. 3. 3. Esdr. 5. Math. 1. Rabbin. etc. Caes. Baron. to. 1. an.  and made captive by the infidel bordering Kings, yet until then, the government was never quite taken from the house juda. And never any stranger chosen King in Israel, but all that ruled even after the captivity were of the house of juda, until Herode the Ascolanite in the time of jesus entered. The Scriptures be witness hereof unto Zorababell and many his successors. After them also without interruption, the Sceptre remained in the same Tribe, by the mother's line, by which the Assamone that governed until Herode, were descended of the house of juda, as the ancient Rabbins are witness, otherwise by no other title without spot of tyranny & usurpation they could have challenged the kingdom (Although as some suppose these also were by the father's side of the line of juda and of Levy by the mother, 
Geneb. Chron in Machab.  
Phil. lib. de Monarch. joseph. ) for as Philo wrighteth, entermarriage between the kingly and priestly tribes was lawful in that people, and Herode himself claimed first the kingdom by the title of Mariam his wife of that lineage; and yet besides this highest princely succession these continued in the line of juda, the Zanedrin or Senate of the 72. which ruled by the laws of that people were of the tribe of juda, 
Mach. 2.  and as the books of the Maccabees themselves (The people that is at Jerusalem and the Senate and judas. etc.) had great Regiment in that Nation in those days, and were never extinct until the time of Herode the stranger, which both by Farher and Mother, was an Alien, and neither of the house of juda or any other Tribe of Israel. But at the coming of Christ, both the King lie Sceptre was quite translated, both from juda, & all other tribes of that people and the Zanedrin itself destroyed, 
joseph. lib. 15. antiq. c. 1.  and no Ruler left of that Nation. 

Dio. hist. Rom. lib. 49. joseph. lib. 17 antiq. cap 1. & bell l. 1. c. 18. Phil. lib. 2. de tempor. joseph. lib. 17. antiq. c. 3.  
Eus. in Chron   For Antigonus the jew and King of that Nation being crucified by Antonius, & Hircanus craftily slain by King Herode, not only this Herod the King was a Gentile and stranger, and left the kingdom to Archilaus & after to Herodes Antipas borne of Maltha also a stranger, as josephus witnesseth, but in the thirtieth year of his reign utterly destroyed the Zanedrin of the house of juda, and constituted a whole Zanedrin of Proselyte strangers. And not only the temporal Regiment thus destroyed out of the line of juda, but the most honourable function & calling of the high Priest itself was abused, and most profanely translated and merketed up and down by Herod for it was utterly taken away from the Assemoneys the right Tytlers unto it, and given to others. 
joseph. lib. 15. antiq. cap. 9 & cap. 3.  And Hircanus the high Priest being killed of the same Herod, Aristobulus without all equity and title was placed in that dignity, but he being presently slain, Anelus a base companion fetched from Babylon was substituted in his room, which was appointed even in the life of Hircanus the lawful highpriest, after deposed and yet afer chosen again. And after him others without any respect of the law of God, he only regarding those that were most potent in bribes, or gracious with him in favour, 
joseph. li. 20. antiq. ca 8. Euseb. histo. li. 1. ca 6. Heron. inca. 9 Dan. josephi. li. 18. antiq. c. 6  as josephus S. Hierome Eusebius and others are most authentical witnesses. And and not content with this, (that he might take all honour & dignity from all the Tribes of Israel) commanded that the Priestly Stole the most honourable ensign of the high Priestly dignity should be kept in a most secret and a defended place. Therefore only jesus christ, in whose time these signs were thus effected, is to be conceived for the Mesias. Thus I might exemplify in the general peace under Augustus the emperor, 
Isi. 32. psal. 71. Dan, 2. etc.  and the roman Empire then begun given for tokens of the coming of the Mesias, and of other most famous external notes which for brevity I pass over.   

THE 3. ARGUM. That the time wherein jesus Christ was borne, by all accounts and reasons, was the time of the coming of the Messias: when the law of the jews was to cease, and the idolatry of the Gentiles, to be overthrown.  
AND if there were no other reason then this, that the high priesthood, Sacrifice, and Religion of the jews was thus left desolate, and their last King Atigonus crucified, it was time that a new Priesthood should be erected, and that jesus of Nazareth King of the jews should be crucified for the Redemption of mankind, & institute an other law & sacrifice when the other was thus defective; which will be more reasonable to grant, if with all histories we conceive the miserable and notorious irreligious errors & abuses the gentiles were drowned in at that time: no state, country, or conditiion of people, living in dutiful religion & obedience to God, but growing under so great burdens of Iniquities, only to be taken away by the coming of the Messias. secondly not only all internal and parsonal signs of the true Redeemer, the two natures of God, and man, united together, his miraculous and wonderful operations, and the whole process of his nativity, life, 
Arg. 1. supr.  death, resurrection, ascension, and the rest assigned for his distinction and foretold both by the Prophets of the jews and Gentiles, as I have cited before were now completed and ended, but all memorable external notes to decipher him from others, proposed in some part in the last argument were effected, and as they were unpossible not to have been, so they could never after be used for any other to come. But for any such no note, sign, Argument or distinction can be devised, 
Argum. 1.  all being already performed. Thirdly all enemies of Christian Religion not only (as before) have in their highest Authorities confessed Christ to be the MESSIAS, but plainly acknowledged that the time of his coming 〈◊〉▪ in the days of jesus. For the Gen●●●es, the Sibyl's set down the time, and one of them showed in a vision to Augustus then Emperor, both the time and manner of his coming to be effected under his regiment. 
Lactant. li. 2.3. etc. di. Inst.  The Oracles and Gods of the Gentiles agreed in the same point, as I have described. Their Philosophers did wright of the miraculous star, the ceasing of the Oracles, the murdering of the Infants by Herode, 
Argu. 1. Sup. Calcid in tim Plat. Plutar. li. de Orac. Porphyr. li. Oracul.  because the Messias was borne, and other wonders chancing at the coming of Christ. Herode the Ascalonite a King of their lineage knew and acknowledged that the Messias was come, when to murder him he killed so many Infants, destroyed the Zanedrin of the house of juda, so used their high Priesthood, 
Euseb. chron. joseph. li. 17. antiq. cap. 3. Euse. hist. li. 3. cap. 11.  killed his own wise and son by her, of the line of David, and his sister Salome her husband of the same lineage. And their Emperor Vespation hearing that the Messias of the line of King David was borne, caused all of that lineage which he could find to be put to death. And it was the constant and common op●●●on of the Pagans at that time, that the great Messias was come. 
Oro. li. 7. c. 22.  And Augustus Caesar the Emperor the very day when Christ was borne, commanded that no man should call him Lord, having perhaps instinct that the great Lord was borne.  
Concerning the jews, the ancient Rabbins before christ were of that mind that the Messias was to come at that time, when Christ jesus was borne, and plainly affirm upon those prophetical words of Esay, 

Is. 9 Thalm. in lib. Sabbaoth & tract. Sanch. Is. cap. 7. Geneb. Chro. lib. 1.  
Bened. perer. in Dan. lib. 11 q. 5.  
Thalm. tract. Sanh. c. helec.   a little one is borne to us, that six hundred years after, the Messias should come, which being accounted, agreeth with the calculation of Christians, & falleth out in the days of Christ. For Esay lived in the time of King Achaz about the 3440. year of the world, & Christ by common supputation was borne the year 4022. so the most part of his life agreeth with that calculation: And as the Thalmud itself doth witness, it was an ancient tradition among the Hebrews, that the Mesias should be borne about the fourth thousand year of the world, which concordeth with the same account. The jews that lived in the time of Christ, were of the same opinion, & so informed both Herod their stranger King, 
joh. cap. 1.  & Vespasian the Emperor, & themselves would have received S. john Baptist the precursor of Christ, for their Messias, had he not refused it. And it was so famous among this people that the time of the Messias was come, that many false deceivers took that title upon them, & deceived many, as judas Galileus, judas Ezechias, Thendas, Atouges, and others, 
joseph lib. 17. c. 8. l. 18. c. 1.2. l. 20. c; 5.6. Thalm. thact. Sanh. c. hell. Rabb. been. maim. in sent.  in so much that as the Thalmud confesseth the Rabbins themselves 30. years together received Baronosban for the Messias, & so continued, until they perceived he could not deliver them from the Romans, & so put him to death whersore Herod intending to make a claim for himself, caused his petidegree to be forged from the ancient Kings of juda, as josephus witnesseth, 
joseph lib 14. antiq cap. 2 Matth. c. 22. Mar. 3.12. Thalm. tract. Auodaraza. Rabb. Moys. been. Maim. ep ad iud. Afric.  & called himself the Mesias Whereupon those which flateted him in these follies are called Herodians in the evangelists. What the consciences of the later & present jews esteem of this matter may be gathered of that I have spoken of the Thalmundists opinion herein, & in that work they further acknowledge, that it seemed to them in those days that divers hundred years had passed since by the scriptures the Messias should appear. And Rabbi Moses son of Maimon, whom the jews hold in exceeding great reverence, caling him the D. of justice, which lived about the year of Christ, 1140. supposeth that the Messias should have been borne above 1000 years before that time. 
Rab. Ios. been. levi in Thal. tract. Sanh. c. hell.  And Rabbi joshua affirmeth, that the Messias was to be borne, before the destruction of the second Temple. So that by all computations of Christians, jews, Pagans, and Mahometans, the time of the coming of the Messias was when Christ jesus was borne, and now being past 1600. years, cannot possibly be verified of any other. Therefore he and his Religion are only to be received. Which also the Prophet Daniel had most exactly by prophetical calculation set down divers hundreds of years before. Against whose sentence no tergiversation of any incredulous person can be made. 
The prophesy of daniel's weeks must needs be foretold of Christ  First, the signs which the Angel giveth to Daniel are most famous, the edict of the Persian Emperor for the building of Jerusalem, and delivery of the Israelites from captivity wherein they had lived 70. years, & the time of building the city and the jews return thither after so many years. Therefore the notes are manifest, the Persian Emperor then being the greatest Monarch of the world, and the building of that City destroyed, so notorious, the words are as manifest, which be these, 
Dan. cap. 9  Know and mark from the going forth of the word (or edict) that Jerusalem shall be builded again unto Christ (or Messias) the Captain there shall be seven weeks, and threescore and two weeks: and the street and walls shall be builded again in a little time. And after threescore and two weeks the Messias (or Christ) shall be slain, and it shall not be his people, that will deny him. This prophesy all agree to be a prediction and token of the time of coming of the Messias and the words are manifest. Then thus I demonstrate against jews and all misbelievers, that it cannot be verified of any, but Christ jesus. First, the holy Scriptures make mention but of two kinds of Hebdomades or weeks, First for a week of days or seven days, 
Leuit. cap. 23.  as the Greek word doth signify as in the numbering of weeks from Easter to Pentecost was appointed in the law. This kind of week cannot possibly be understood of the prophet, the whole sum of his Hebdomades or weeks by that reckoning being ended in one year & half and one week of days, in which time no man challenged to be the Messias, and no man, Christian, jew, Pagan, or Mahumetane, receiveth any for the Messias that came then, or divers hundred years after. Secondly in holy Scriptures an Hebdomade or week is taken for a week of years, 
Leuit. cap. 25.  or seven years. So in Leviticus the observation of the year of jubilee is commanded & set down in these words. Thou shalt number seven Hebdomades, or weeks of years, which make 49. years & the fifth year immediately following, is appointed for the year of jubilee. Then of necessity the prophecy must be performed in this meaning, which is manifestly true in jesus Christ. For it is evident that Daniel was a captain in Babylon in the time of joakim, and that the weeks of Daniel thus expounded do expire and end in Christ, being the number of 483. years. And Daniel the prophet himself to give a plain distinction, 
Dan. cap 10. vers. 2.3.  that there were meant weeks of years, as I have expounded it, in the next chapter immediately following, within two verses of the former prophecy, twice together speaking of weeks in an other sense, calleth them weeks of days. Which had been superfluous, twice to be added in one place, except he would give us to understand, that in the former he meant extraordinary weeks of years. For otherwise this word (week) without any addition doth usually signify seven days, and no other tyme. 
4 Esdr. 7.  And this is the exposition which is given in the fourth book of Esdras where it is said, that the Messias shall be revealed and borne after 400. years, to which if we add 33. years of the life of Christ, and 50. years that Esdras was after Daniel, 
josedh. li. 6. & 7. antic. Genebr. cron.  they make the same number of 483. years which being begun to be numbered from the first edict of building Jerusalem again (as the circumstances) best agree which was in the first year of Cirus, when (as the 1. chap. of Esdras doth witness) he did not only publish an edict in writing, 
1. Esdr. 1. ver. 2.3, 4. Genebr. Cron  but made proclamation through all his kingdoms, for building of jerusalem, & the temple thereof, without any difference at all they agree both with the birth & death of Christ as I have accounted. And howsoever we reckon, and begin the account from any of the edicts of Cirus or Darius to build Jerusalem, 
1. Esdr. 1.2.3.4.5.6.7.8.  either in the first year of Cirus when he first determined the jews reduction, 
2. Esdr. 2.3.4.  or the second year of Darius when he confirmed the same and put it in execution, or from the 20. year of Darius when he made a new edict in favour of Nehemias', and sent him into jury (all which are manifest in the books of Esdras) they will end in the reign of Herode under whom Christ was borne, or of Tiberius under whom he was put to death. And cannot possibly be expounded of any other person, or by any other computation. For first if we should imagine any other kind of Hebdomade or week, than I have alleged, either of weeks months, or otherwise, it both taketh away all certainty from this holy Prophecy, of the Messias, which being set down in scripture, must by all rules be expounded by such computations, as we find in Scriptures, otherwise if any man at pleasure might Imagine other strange accounts, never hard of before, all things would be uncertain And yet if we should allow that wanton liberty to any brainsick man, this prophesy could never be applied or verified of any other which will be evident if any idle person will frame to himself a week of weks, or a week of months, which were twelve times sooner expired, & hundreds of years before Christ was borne, 
Med. prol. de. side.  when none claimed to be the Messias. Therefore where some jews are so ridiculous to make conceits of years of decades, or centures of years, that is every week to consist of 70. weeks or 700. weeks, as some are not ashamed to do, they make them selves a mockery to all the world. For first the Scripture speaketh of such weeks. Secondly it overthroweth all certainty in this case of so great importance. 
Thal. tract. Sanh. cap. hell  Thirdly it is one impossibility in their own religion, for in their Thalmud which whosoever with them denieth (as they say denieth god himself) It is recorded not only that the Messias should rule 2000 years, but that the world was only to continue for 6000. years, 2000 before the law of Moses, 2000 under the same law, & 2000 after that under the Messias. By which account, not only Christ is the true Messias, coming about that time, but these weeks of the jews by their decades and centures cannot be completed in thousands of years after (by their Thalmud) the world is ended, such be the fooleries of this people. Therefore by all reckonings & accounts only jesus christ is the Messias, & Redeemer of the world, & all other Religions false & erroneous.   

THE 4. ARGUM. How all particular articles of christian Catholic Religion, for which jews, Mahometans, & Pagans deny it, are demonstrated to be true by their own grounds and professions.  
BUT because no Infidel shall deny any one point of Catholic Religion, but by their own grounds confess every article thereof to be most true and holy. Therefore as I have proved before by the highest authority of their own professions, that in general, Christian catholic religion is only true: so in this present reason I will demonstrate out of the chiefest grounds of those misbelievers, all particular articles of Catholic Christianity, namely the mystery of the B. Trinity, the incarnation and death of Christ the Messias, for the redemption of the world, the continual and daily sacrifice of the Mass, Christ's real presence therein, transubstantiation & changing of the former elements of bread & wine, into his most holy body and blood, and the rest, for which these Infidels deny our faith, and which many heretics in these and more ancient times have disallowed. The sacred mysteries of the incarnation and death of jesus our Saviour, his divine and human nature, & the distinction of persons in divinity are proved already by the true Prophets of god, which the jews receive, by the confession of the Sibyls, so reverenced of the Gentiles and (excepting the death of Christ, which mohammed for honour unto him denieth) by the lawe-maker of the Mahometans, as is convinced in the 1. Argument, and therefore need less probation in this Chapter. But to make evident to all people that these most sacred doctrines are not the only collections of Christians out of those undoubted & approved scriptures in the law of Moses, but the same exposition which the holy Rabbins that lived before Christ & which the jews receive with honour, and which the Sibyls and most ancient Philosophers among the Gentiles for many things approve, I will only use their own words for witness in this cause.  

The mystery of the holy Trinity proved by the rules of all Infidels.  And to begin with that most unscrutable secret of the nature of God, and trinity of persons in him which we defend against all those blasphemous Infidels, which with one consent in impiety, make him an unperfect, mutable, changeable, corporeous, & defective thing to which no honour or Religion can be belonging, it is manifest that the holy Prophets, 
Is. cap. 34.52.48.6. Hier. 23. Zachar. 2. Mich. 5. Baruch. 3. Psal. 138.32. Deuteron. 6.  Isayas, Hieremias, Zacharias, Baruch, Micheas, David, and others, do assign a distinction and trinity of persons, giving all attributes and properties belonging unto God to every one, to be omnipotent, God by essence infinite, illimited, without beginning or end, cause of all things, equal one with an o●●er, and the like, in which manner as Christian Catholics expound those sacred writings and believe of that unspeakable mystery at this day. 
Rabb. Ibb. in cap. 6.  So they were ever interpreted of the ancient and learned Rabbins before Christ. Rabbi Ibba, Rabbi Abb, 

Deut. Rabb. Abb. in thren. Rabb. hacch. in cap. 9  
Is. Paraph. col in 45 Is.  
Thar. in Ps. 2 Rabb. Sim. in Zohar. Deut. 6.   Rabbi Haccadas, Rabbi jonathas, Abinuziel, and others, which ever agreed with our catholic doctrine. Rabbi Ibba (as Rabbi Simeon writeth) upon these words of Deuteronomy, God our Lord is one God, useth this speech. By the first word God or his first tetragramaton name in this sentence (our Lord) is signified God the son, that is fountain of all sciences, and by the second tetragramaton name of God, is signified God the holy Ghost, proceeding of them both, to all which there is added the word (one) to signify that these 3. are indivisible. And Rabbi Simeon himself upon these words of Esay, (holy, holy, holy, Lord God of Sabaoth) writeth thus. Esay by repeating three times holy, doth as much as if he had said, holy Father, holy Son, and holy Spirit, which three holies do make but one only Lord of Sabaoth. 
Thar. in Ps  The words Rabbi Abinuziell Author of the Caldey Paraphrase known in the world before Christ, and highly honoured among the jews, upon this prophecy of David in his second Psalm where God the Father speaketh thus to Christ (thou art my Son, to day I have begotten thee) are these. Thes Etohim (the divine persons expressed in the plural number) the Father and the son are three in one third person the holy Ghost and these three are one, I say one substance, one essence, & one God. And as the same rabbin in that place is further witness, when he was writing this sentence, a voice spoke unto him from heaven, saying, Who is this that dareth reveal my secrets to the Gentiles? to which Rabbi jonathas answered, O Lord, it is I which for the reverence and glory of thy name have presumed to do it. 
Orig. Hilar.  For in all religions there were some things concealed for secrets, and thereby called mysteries, of which the ancient Rabbins acknowledge this mystery of mysteries to be chiefest, 
Petr. galat. l. 2. arcan. Rab. Sim. etc.  and that it should be plainly revealed at the coming of the Messias, as now it is, and not before, as Rabbi Simeon is witness, not being lawful for the jewish people before christ, to pronounce that tetragramaton name of god for the Majesty and greatness of him that was ineffable, as that name only compounded of quiescent & insonant letters (as Hebritians call them) do witness. And yet this secret was not so concealed of the ancient Rabbins, but from them it was come to the Gentiles themselves, not only the prophetical Sibyl's, 

Sibbill. apud. Lactant. li. 4. diui. instit. cap. 6.  
Mercur. Tris. Dial. pim. etc. Plato. epim. & lib. 6.  
Rap. viu. li. 10 civit. cap. 10. Plotin. lib. de trib, princip. hipos.   who told most plainly of this distinction of persons in God, but to others, especially the Egyptians, and such as lived in the confined and bordering countries to the Israelites. For brevity I will only produce the words of the Oracle of Serapis to Thulis King of the Egyptians, and Plotinus an heathen Philosopher. The sentence of the first is this. In the beginning God is, than his word, and to these the spirit is added, these are equal and tending into one. The words of the second in his book of the three principal Hypostasies, or persons, (for so Christianlike it is entitled) are these. Before the word, not by priority of nature, or time, but only by priority of origination, is the fountain, and beginning of all divinity of this father the word is begotten; further, every thing which begetteth, loveth and desireth that which is begotten: but that most chiefly, when the begetter and the begotten are alone. Against mohammed I have proved a distinction of persons in God before out of his own Koran and Sentence.  
This being the greatest and chiefest Mystery I have stayed longer therein, and will pass over the rest with more brevity. The same mohammed affirmeth, that as jesus was the word of God, 
The Incarnation and death of Christ the Mesias proved by the Grounds of infidels.  so he was the most holy man, that Prophet & Messias which was promised in the law of Moses, and was sent to supply the defect thereof. The Sibyls, as I have proved before, have set down, 
Alcar. azoar. 67.10.12.1.5. Argum. 1. sup.  the whole life of Christ, and all the actions of his humanity, and tell how he should die for the world, and rise again. Other Prophecies among the Gentiles which I have alleged before, affirm that Filius Dei nasceturex Virgine Maria et pro salute huminum patietur. That the Son of God should be borne of a Virgin called Mary and should suffer for Mankind. The doctrine of the Rabbins before Christ so authentitall among the jews is most comfortable, to this sentence. 
Rabb. Haccad li. ●al. raz. ●abb. jonat. l. ●oliect M●●dr. teh, in Psal. 2.  Rabbi Haccados called for his learning and sanctity our holy master, affirmeth in his book entitled a reveller of secrets, where he expoundeth that the Prophetical place of Esaye touching the Messias (Emanuel, God, strong, 
Rabb. hacc. in 41. gen. li. gall raz.  Prince of peace) speaketh thus. Because the Messias shall be God and man, his name is called Emanuel, God with us, surely in our body and in our flesh, as job doth witness; in my flesh I shall see God. For he did devise a marvelous counsel of delivering souls from the devil, which were damned for the sin of Adam, neither could by any means be saved, except the king Messias should undergo most bitter death, and many torments, and for that cause he is called a man. And because he hath all strength, he is called God strong. And because he is eternal, he is named the eternal father. Also because in his days peace shall be multiplied, he is called the prince of peace. And because he shall make haste to take away the spoils of souls, he is called a swift spoiler, and taker of prays. And because he shall save them and bring them to Paradise, he is called jesus, that is a saviour. Hitherto be the words of that most holy and learned rabbin.  
Rabbi jonathan, 
Rabb. jonath. 53. Is.  who died before Christ was borne, applieth the long narration of Esay the prophet in his 53. chapter, to the murder of the Messias by the jews, 
Rabb. Sim. Ben. john. li. de spe.  and soon after him Rabbi Simion, breaketh out into these words. Woe be to the men of Israel, for that they shall kill the Messias. God shall send his son in man's flesh to wash them, and they shall murder him. 
Rabb. Hadars. in 9 Dan.  Rabbi Hadarsone upon the prophecy of Daniel concerning the time of the coming and preaching of Christ, useth this speech. Three years and a half shall the presence of God in flesh cry and preach upon the mount Oliver, and then shall he be slain. 
Misdr. teh.  Which the jews ordinary commentary upon the Psalms interpreteth of Christ's preaching, three years and half before his passion. And the Thalmundists themselves have set down, 
Thalm. tract. Sanhed. c. hell.  that the Messias shall be put to death. 
The sacrifice of mass, the rial presence of Christ's body and blood there, & other mysteries proved by the same authority  Concerning our most holy Sacrifice of the body and blood of Christ, as it is evident before by the testimony of the true prophets of God. The Sibbylles and Mahumet himself, that in respect of the law of Christ, all their Religions and sacryfises were unperfect, and foretold to cease in him and his oblation. So that the Sacrifice which should be offered in his law, was to be his blessed body and blood under the forms of bread and wine, (as Catholic Christians believe) is most plainly told out of those holy Scriptures, by the ancient and approved Rabbins before CHRIST. 
Rabb. jud. in 25. Exod.  The words of Rabbi judas speaking of the Sacrifice of the law of the Messias, are these. The bread which is offered upon the Altar, is changed from the nature of bread, and made the body and substance of the Messias. But this body is invisible with our eyes, and free from all violence, and not to be touched. Rabbi simeon in his book of searching secrets, hath the same discourse, 
Rabb Sim. l. invest. secret.  speaking evidently of transsubstantiating bread and wine, into that most sacred body and blood, and affirmeth it to be the Sacrifice, which shall be used in the Kingdom and Religion of the Messias. 
Rabb. Cahan. in 45. Gen.  Rabbi Cahana upon those words of Genesis, (he shall wash his stole in wine, and his cloak in the blood of the grape) uttereth this speech. The Sacrifice which daily shall be offered of wine, shall not only be changed into the substance of the blood of the MESSIAS, but into the substance of his body, bread shall be changed, although externally there only appear the colour of white. 
Rabb. Hadras. in Psal. 136.  Rabbi Hadarsan saith, that the bread which the Messias will give, is his body, 
Rabb. Barach. super. ecls.  and there shall be a conversion of bread into his body. Rabbi Barachias teacheth, that at the coming of the Messias, food shall come from heaven, like a little cake. Like be the sentences of Rabbi jonathas, 
Rabb. jonath. li. col. in ps. 72. Rabb. Selom. in psal. 72.  and Rabbi Selomo, teaching that a round cake of wheat as broad as the palm of an hand, shall be changed into the body of the Messias, and used for the sacrifice of his law, and be listed over the heads of his Priests. All these Rabbins lived before Christ, & yet these be their expositions of the holy Scriptures concerning that most holy Sacrifice, which Christian Catholics use, and such other mysteries as depend from thence. 
Sbill. apud Lactan. li. 7. diu. inst. Alcor. azoar. 67.19.12.  The Sibbills and mohammed confess that Christ should and did abrogate the law of Moses. His Gospel was the perfection of that law, that those sacrifices should cease in him, ye he shall destroy Antichrist, Pagannisme, Iudaysme, and Mahumetism, & come in glory in the end of the world and be judge thereof, and only his religion to endure. Thus I could exemplify in other questions of christian doctrine, but because these are the greatest, and those which Infidels most dislike in our religion, I have given instance in them, that it may be evident, how manifestly they be confounded even by their own grounds, and authorities, whether we will consider Catholic worship in general, or the particular mysteries it defendeth against those misbelievers, which may also be applied against the Protestant sacramentaries of this time, in those points which they now maintain against those most ancient and learned Rabbynes. But of this I must entreat hereafter.   

THE 5. ARGUM. Founded upon the strange and extraordinary punishments, imposed upon all enemies of Christ and his Religion.  
OR if extraordinary vengeance of God upon any people or person for incredulity and sin is a certain argument of the error and sin of that people or person, as all men acknowledge, it is evident by the punishments of all other professions, only Christian Religion to be true. And to pass the Mahometans, Pagans, and so many hundreds of Arch-heretickes, with their complices and confederates, punished of God and extinguished by Christian Religion, 
Epist. Apol. Trac. 1. 1. Par. Part. 2. Argu. 82.83 & arg. 108. etc.  as I have showed of Heretics in my apological Epistle, and of the Pagan Emperors, and Mahometans in my first treatise, and will be more evident hereafter. 
Mahumet. in Koran. cap. 12.  So that now none of all these remain but only Mahometans, and mohammed himself confesseth that they shall utterly perish and be overthrown. Then to exemplify in the jews, the only enemies untouched in this point, and those which before their rejecting of Christ were the people of God. If Christ had not been the Messias but a Seducer they could neither have sinned or been punished as offenders. but deserved well in putting him to death; so far they should have been by that work free from so many punishments, as have been laid upon them. But now who can imagine any other cause could be found in any people, for which that Nation which had so long continued the peculiar of GOD, of whom he had undertaken so particular and singular protection, witnessed by so many favours and extraordinary prerogatives granted unto them, above all other countries, should deserve so great and during punishment and misery: that they should lose their Temple, Altar, Sacrifice, Prophets, and Priesthood, to have so many thousands pined with famine, murdered by intestine sedition, killed of idolatrous enemies, led captives and sold for slaves. And not only those of that generation which lived in Jerusalem and jury, but the jewish inhabitants of Alexandria, 
joseph. li. bell. Egesipp. lib. excid. Hieros'. Euseb. etc.  Caesaria, Scythopolis, Ptolemayis, tire, and all places, where they lived, as josephus their own historian and others witness. Then what sin could be so rigorously revenged of God, rather inclined to mercy then justice, and by no possibility to do wrong, then that which in malice exceedeth, and is greater than all others, their most irreligious and unnatural entreating of the Messias, for which iniquity they are odious to all people, both Christians and Mahometans to this day. 

joseph. bell. l. 2. ca 19.20 21. c. 17. & li. antiq. 20. ca 34. l. 18. c. 12. lib. 19 cap. 7. lib. 18. cap. 9 Philo in flacco etc.  
Clem Const. l. 8. cap 1. Niceph. lib. 2. cap. 10.   And if any man desireth to see the particular of their miseries, and in them the Anothomy of a wicked persecuted people, and afflicted enemy of God, he may read their own historians josephus and Philo, and for such as have not that opportunity briefly to recapitulat some of their most worthy punishments Caiphas their high priest and enemy to Christ killed himself, Annas died miserably, Herode that deluded him was banished to Lions by the Emperor Caius, 
joseph. antiq. lib. 18. cap. 9 Philo. supr.  and spoiled of all he had, so Herodiadas her dancing daughter had her head cut off with ice: In Alexandria the jews by the permission of Flaccus President suffered to be beaten and killed at every man's pleasure, as their own Philo reporteth. pilate that put him to death, 

Ado. Chron. Oros. lib. 7. joseph. lib. 18. antiquit. c. 12. act. 12.  
Ios. sup. lib. 19 cap. 7. & lib. 20. cap. 34.   perpetually exiled to Vienna, kept close prisoner and killed himself. The Statue of Caius by force placed in their Temple, about Seleucia 50000. of their jewish men killed. Their King Herodes consumed with worms. In the feast of Pentecost no tumult raised, twenty thousands styfled to death. Forbidden by the Samaritans to go by them to Jerusalem. Ananias their high priest sent prisoner and bound like a traitor to Rome, by Quadratus the Precedent. All jury full of thieves, and sorcerers. jonathas their high priest murdered. Murders committed even in the Temple itself, and in the greatest festivities. The Priests spoil one an other. And after under Florus their Precedent, their nobility torn in pieces and crucified. Their Synagogue destroyed at Caesarea. The house of Ananias their high priest burnt by rebels, 
joseph. Bel. l. 2. cap. 19.20.21.  and he murdered. And at the same instant while these things were done at Jerusalem, the same day and hour as josephus witnesseth, above 20000. killed at Caesarea. And wheresoever the jews were dispersed, if the gentiles were stronger they were put to death, thirteen thousand by the Sythopolitans, 2500. by the Ascalonytes. 2000 at Ptolemais. 5000. at joppes. 1000 at Damascus. At tire all killed or committed to prison. 50000, at Alexandria, and all these and other murders procured against them by a Presidente of their own nation. And when their city was besieged of Cestinus Precedent of Syria, 
Epiph. haeres. 29. et haer. 30 joseph lib. 2. bell. cap. 17.  how often might he have taken it if he would, and was desired even by the nobility of Jerusalem, promising to open the gates and refused, but it was differred for the delivery of the christians thence, and greater punishment of the jews. And before it was besieged of Vespetian, a hundred thousand slain, 
joseph. supr.  and sold almost 40000. & an infinite number killed of themselves. The high priests were slain and lay naked in the streets, eaten of dogs & beasts. The city divided into domestical sedition, 
joseph. sup. li. 6. cap. 1.  two armies in the temple, one within, and the other in the court. Their Granary where provision of victual for many years was laid up, 
Cap 12.8.9.7.  burnt and consumed to ashes: & that factious army that was planted in the Temple all slain, not one escaping, those that fled the city for famine were crucified by Titus, five hundred every day, that there was no room to put them to death. A wall of thirty nine furlongs was made in three days space, 
evan. luc. etc.  to entrench them as Christ had prophesied, and thirteen Castles to keep them in, that they could not get forth to eat grass. The dead bodies in the town stunk so that they annoyed the camp of their enemy and besiedger. 2000 of them in one night were cut in pieces of the Syryan and Arabian soldiers to seek their gold within their bowels: and thus they were daily used until their enemy Tytus forbade it. From the fourteenth of April when the siege began until the last day of july there were carried forth of dead bodies out of one only gate (the Porter himself Manneus being witness unto Tytus) an hundred and fifty thousands, besides those which were buried. And the noble men that fled to Tytus affirmed, that there were six hundred thousands of the poorer sort, that were dead cast forth of the gates, and that the number of the others could not be reckoned; for when they could not be carried forth, they were thrown together on heaps. The famine was so great, that they did eat dung, thongs, girdles of leather, shoes, hay, and other things not to be named, and the nobility themselves abstained not from killing and eating their own children. And at the time their city was taken, although Titus had given express commandment by public edict, that the Temple should be preserved, and nothing therein spoiled, yet it was set on fire in such outrageous manner, that by no possibility, Titus labouring what he could, it could be quenched, but was consumed upon the very same day, the tenth of August that it was burned before of the King of Babylon. 
joseph. lib. 7. bell. Iud c. 11.  And six thousand jews that were fled thither by the counsel of a false Prophet, were utterly consumed. 
joseph. supr. c. 17. c. 20.  For as the same josephus witnesseth, there were many seducers then among them, that promised help from God utterly forbidding them to yield. Eleven hundred thousands dead in those few weeks of the siege, 97. thousand taken prisoners, some condemned for slaves and sent into Egypt. Those that were strong kept in all countries to fight with wild beasts in theatres and public spectacles. All women and men under 17. years of age, sold for slaves at a most vile price, the number of those which were sold being so great. And after, 
Oros. l. 7. c. 13.  in the time of Adrian the Emperor, the final desolation and exilement of that people forth of that country was contrived: julius Severus his Captain by his commandment destroying Towns, and Villages leaving not one stone upon an other, in all that vast building of Jerusalem, that the prophesy of Christ might be fulfilled. And in one day put to death 500 and fourscore thousand not one jew remaining in all jury, and an imperial edict promulged against them, that they should never return thither any more, and that they should not remember Jerusalem, that they might not look towards the place. What other illusions and offlictions have they had, and still endure in mind, not only concerning horrible and filthy errors against God and nature, of which I will mention in the Argument of the errors of our enemies, 
Argum. 6. inf.  but what illusions of Devils and wicked spirits have they suffered especially, 

Gran. de simb. Euseb. histor. eccles.  
Caes. Baron. tom. 1. et. 3. Annal.   about a Messias (for refusing CHRIST) persuading them sometimes that he is in the Caspian Hills, sometimes at Rome in Italy, where in our memory they were so illuded, that they fully believed an Harlot of their lineage fornicatiouslie begotten with child (as was proved) was to bring their MESSIAS forth, until to the common laughter of all, she brought forth a wench. Sometimes at Vlissipone in Portugal, sometimes in the wilderness, sometimes in the Sea, sometimes and all times no where. 

Chrisost. hom. 2 contr. jud. Ruffin. lib. 1. histor.  
Philipp. Bergom. hist. in julian.   How sottishly were they seduced by the Devil, and worthily, and miraculously punished of GOD, in the time of julian the Apostata, as Saint chrysostom, Ruffinus, and others are witnesses, when they went about to build their Jerusalem and Temple again. When they had digged their trenches, and began to lay and form their foundation, suddenly such an earthquake chanced, that it did not only throw down the stones and buildings which they had begun, but other places where the jews resorted, and as many as were in them were slain. And in the morning following, those that had escaped assembling together to draw away the dead bodies, a terrible fire suddenly issued out, running up and down, burning and consuming as many of them as it met, & after the same order often times issuing forth consumed that incredulous people. Whereby those which were left alive were converted to Christ. And that it might be evident, this punishment to have been inflicted for him, the next night after, the sign of the Cross appeared in all theit garments, and remained so firm and manifest, that with no art or cunning it could either be hidden or taken away. 
Fascic. Temp. 4●0. Berg. hist.  And in the year of Christ 450. a Cretensian jew or rather a Devil feigned himself to be Moses and sent from heaven, to bring all the jewish inhabitants of that country which were many thousands into jury, through the Sea, as Moses had done out of Egypt, whereupon they all presently followed him, leaving all things, and coming to a great rock hanging over the Sea, bade them throw themselves into the waters, and they should swim thither like fishes, which they which went before, desperately attempted, and were pitifully drowned in the sight of those which followed, and their Moses vanished away appearing no more. And in this manner in all times and places ever since the death of Christ, they have been deluded and afflicted. Therefore no man can say that they are the true worshippers of God, except the same blasphemor will affirm that God is unmerciful, mutable, unjust, and irreligious to punish sin (ultra condignum) more than it deserveth, or to inflict punishment and vengeance where none is due.   

THE 6. ARGUM. Manifesting the Errors of all other Religions, even against the light of nature, such as by possibility true worship cannot admit.  
AND although I do not contend to prove this to be a demonstration in natural reason, yet I do affirm for evident even in the light of nature, that all worships and Religions in the world, which do not acknowledge the Incarnation of God, and verity of Christian Religion, either Pagans, jews, or Mahometans, are ignorant of the divine nature, essence, and attributes of the divine majesty, and fallen into most impious and irreligious errors concerning him, so that by no possibility they can worship him as they should, and are further drowned in other errors which neither any supernatural light and revelation of GOD, or light of reason can allow, so that where the Incarnation of GOD is not admitted, all other benefits whether natural, as to the Pagans and all people, or supernatural graces and so many extraordinary favours to the jews, before the coming of CHRIST, are forgotten and not of force to procure gratitude in men, and all other effects of GOD not able to cause them to know and honour him as they should. And this shall be an other argument against all Infidels, evidently demonstrating them to have no religion, for supernatural illuminations cannot be contrary to the light of Nature, 
Errors of the Pagans.  neither GOD Author of them both, contrary to himself. And to begin with the miserable estate of the Pagan gentiles, who can endure to hear for one only eternal immoral▪ immaculate, omnipotent and spiritual GOD, Creator of all things, so many incestuous violent, lecherous, and most wicked men and women to be so worshipped, such as were the children of men, as Sibylla Eritherea doth scorn them, in these, and base words. 

Lactant. firm. lib. 1. diu inst. cap. 8.  
Cap. 9 supr. Lucil. Lucian. Tarquit. de vir. ilustr. Philipp. Bergom. in hist. etc.   A GOD cannot be made and form of a man and a woman. So Hercules the Bastard of Alcmene, that polluted all places with lechery, incest, rapine, and oppression, was honoured for an immortal and eternal God. So Esculapius the Bastard of Apollo. So jupiter, Saturn, Mars, Apollo, and the rest. What miserable and most wicked oblations were used in that Religion? 
Lactant. supr. c. 10. c. 11. c. 12. & 21.  What innocent men murdered, and offered in Sacrifice to jupiter among the Cypryans? The Thaures did offer to Diana, the strangers that came unto them. So did the frenchmen to Esus and Theutantes; and italians to jupiter, the Romans and Italians, 
Varro l. diu. in Saturn. ovid. l. de fast.  both men and infants to Saturn. So did the Carthaginians: as when they were overcome of Agathocles King of Sicily, thinking their GOD Saturn to be angry with them, they offered unto him for a Sacrifice to appease his anger, 
Postenn. fest. lib. hist r.  200. children of noble men. Others cut off their shame and secrets, and offered them in sacrifice. 
Lactant. firm. supr. cap. 21.  Among the rhodians, Hercules was honoured with a Sacrifice of 2. oxen, and cursing and banning, and it was accounted a great iniquity for one word of piety or modesty to be spoken. And this was in memory of the cursing and banning that a ploughman of that country used against Hercules, taking two oxen from him by violence, and so of others. But to pass over those Idolaters and come to the jews, 

Errors of the jews. contrary to the law of nature and repugnant to Religion.  
Thalmud. ordin. 1. tract. 9 v. 49. ord. 4. tract. 4. dist. 5. chart. 17. ord. 4. dist. 2. ord. 4. tract. 4. dist. 6. ord. 3. tract. 6.   which before Christ were the chosen people of GOD, and had the true Religion, their errors contained in their own Thalmud and highest judgement they have, shall bring witness against them. And to omit their blasphemous errors against Christ because they profess themselves enemies to Christians, and speak of those which thy maintain against the most sacred divine Majesty, whom they acknowledge for their GOD and maker of all things, that gave their law to Moses. Thus they wright and generally believe of him, 
Thalm. supr. ord. e tract. 4. dist. 3.  that before he made the world, least he should fall to Idleness, he exercised himself in framing diverse worlds, which when he had made, he presently destroyed and renewed them again, until at length he had learned to make this world which now we have. 
Ord. 2. tract. 1 dist. 14.  That he spendeth the first three hours of the day, 
Ord. 5. tract. 6. dist. 5.  in reading the jewish Law▪ and that Moses ascending to heaven, found him wrighting accents in the holy Scripture. That on the first day of the new Moon in the month of September, he judgeth the whole world, 
Ord. 2. trac●. 8. dist. 5.  and the next ten days he applieth himself to wright the just in the book of life, and the wicked in the book of death. And many other like errors they hold, 
Ord. 2. dist. 5. et ord. 1. dist. 7.  that God hath a place in heaven separate from all company, in which at certain times he bewaileth with many tears, and afflicteth himself, that he was angry with the jews: overthrew the Temple of jerusalem, and dispersed this people into captivity. 
Ordin. 1. tract. li. dist. 1. ord. 2. tract. 8. dist. 5.  And that daily he prayed devoutly, and putteth upon his head and arms, fillettes, or thongs of leather, called Thephalin, and putteth upon his body a linen coat, named Zezith, and so attired falleth down upon his knees, and prayeth: 
Ord. 1. tract. 1 dist. 9  that so often as he remembreth the calamities which the jews suffer of the Gentiles, he weary, and letteth two tears fall into the Ocean Sea, and for very grief knocketh his breast with both his hands. 

Ordin. 2. tract. 1. dist. 14  
Ord. 4. tract 8. Ord. 4. tract. 6 dist. 1.   That for his recreation the three last hours of the day he used to play with a huge great fish called Leviathan that the commandment of the Sacrifice of the new Moon was given to the jews, to purge the sin which GOD committed when he gave that light utno the Sun, which he had unjustly taken from the Moon, 
Ord. 4. tract. 3 dist. 5.  and that being angry for a cause unknown with his play-fellow Leviathan, he killed him, and powdered his flesh with salt, to give to the souls of his Saints. 
Ord. 1. tract. 1.  That every day he is angry, and at that time the combs of Cocks wax pale coloured, and they stand upon one leg, and if any man shall curse an other at that moment, he shall presently fall down dead. When certain Rabbins disputed against Rabbi Eliezar, 
Ord. 4. tract. 2. dist. 7.  GOD giving sentence from heaven for Rabbi Eliezar, the other Rabbynes being offended thereat, excommunicated God, whereat he smiling said, my children have overcome me. That God disputing with the Rabbynes upon a certain kind of leprosy, 
Ord. 4. tract. 2 d. sup.  judgement between them was referred to a very learned Rabbyne. And that he hath been deceived by some Rabbynes, and the like blasphemies. 
Ord. 2. tra●●. 5. dist. 8.  That the Angel Gabriel committed a grievous sin, for which, GOD commanded him to be scourged with a fiery whip. That David did not sin, 
Ord. 2. tract. 1 dist. 5.  either in his adultery, with Bethsabee, or murder of her husband; and whosoever affirmeth he sinned, is an Heretic. That a man may marry his daughter, or sister; 
Ord. 5. tract. 1. dist▪ 2.  that rabbin which hateth not his enemies to death, and seeketh not revenge upon him, is not worthy the name of a rabbin. 
Ord. 4. tract. 4 dist. 10.  That they which contradict the words of their Scribes, are more grievously to be punished, than they which gainsay the law of Moses, and this man may be better absolved, but the other must be put to death. 
Ord. 4. chart. 17.  If the greater part shall condemn a man to death, he must die, but if all condemn him, he must be dismissed. 
Ord. 4. tract. 2 & saepe alib.  That souls do pass from body to body, as Pythagoras held, only with this limitation, that if the soul sinneth in the first body, it goeth into a second, if it sinneth in that, it flitteth into a third body, in which if it doth not cease to sin, it is thrown into Hell. And for example, the soul of Abel did go into Seth, and from him to Moses. 
Ord. 3. tract. 2. cap. 3.  That in the resurrection, the souls of the unlearned shall not be united to their bodies. Who soever shall eat thrice a day upon the Sabaoth, 

Ord. 2. tract. 2. dist. 6.  
Ord. 4. tract. 10 dist. 2.   shall have everlasting life. If any man shall pass under the belly of a Camel, or between two camels, or beetweens two women, he shall never learn any thing out of the Thalmud, wherein there is no end of such blasphemies, 
Zist. Senen. biblioth. Sanct tit. Thalmud.  foolish, and ridiculous things, he that desireth more may peruse the places cited in the margin, 

Ordin. 1. tract li. dist. 4.  
Ordin. 4. tract. 8. ord. 4. tract. 1 distict. 4. Chart. 38. ord. 4. tract. 8. dist. 2. ordin. 4. tract. 4. dist. 9 ordin. 4. tract 8.  
Ordin. 2. tract. e. dist 5. char. 11. et 15. ord. 2. tract. e. dist 2. etc.   so that we may see the just judgement of God executed upon that people, that they which before the coming of Christ were the chosen of God, only serving him in true religion, since they rejected & refused him, are fallen into so many impious errors, that except they were recorded by themselves, & contained in the very rule of their religion their Thalmud no man would believe it, and that every man may know in what estimation the Thalmud wherein these and other errors are contained is with that people, their own words placed in the preface of that book as these, If any man shall deny the books of Thalmud to be most holy he denieth God himself. lastly to come to thievish and lascivious mohammed and his Mahumitans, what other thing then such as I have recited of the jews and Pagans, can be expected of them, 
Errors of the Mahometans. Blond. l. 9 plat. Pomp. Eutrop. li. 8. Sab.  if we either consider the occasion of his original and beginning, or the wicked and licentious life, either of mohammed the scholar or his tutors and councillors. 
Pantal. Chron. Bergom. hist. in Mahumet. P●lid. de inven. li. 7. ca 8. etc.  john an Heretic of Antioch Sergius an Arrian and Apostata Monk, and a jewish Astronomer or Necromancer. Or the time when he came being borne in the yeaere of CHRIST 626, or the place and people where or whence he descended, 
Gen. ca 21.  coming of the Ismaelites, and seed of Ishmael accursed in scripture, 
Alcoran. azo. 27.28.29.31.33.49.53. Mahumet. in Alcoran, azoar. 1. etc. Blond li. 9 Poly. inven. li. 7 ca 8. Bern. Lutzenburg in Catal. Heretic. in Mahun Graft. hist. & Stowe in Mahum. Mahumet. in Alcoran li. 2. Azoar. 28.47.48.18.19 Euseb. li. 6. his. cap. 28.  by the mouth of GOD, where he is deprived of all spiritual inheritance, and hath no such benediction given unto him, and from the rude thievish and barbarous Arabyans, whose manners he exercised in all kind of iniquity. And touching his errors, with Sabellius he denieth the Trinity, with Arrius he affirmeth CHRIST to be a creature. With the Manichees that Christ was not Crucified and put to death, but an other like unto him, thinking that unworthy so great a prophet. With the Anthropomorphites jews and Pagans: that God hath a body, with the Elchesyte that religion may be denied in persecution. With the Originists, that the devils shall be saved, that Lucifer and the rest of the Angels were condemned because they would not worship Adam, as though duty were to be done to the inferior, and less excellent, when excellency and diginitie is the only cause of adoration and reverence. That men are to be compelled to his religion by war and force. That God and his Angels pray for mohammed, when GOD supreme Lord of all, can pray to none, prayer being a function, of an inferior, he never distinguished the civil and ecclesiastical regiment but confounded them together in his temporal successor, 
Cael. histor. Saracen. li. 2.  which his own followers condemned for absurdety and repealed. The original Institution of that deceiver appointing Alys an ignorant and wicked young fellow for his successor, was not only unreasonable, but frustrate and with out effect: for contrary to the ordinance of mohammed, his father in law Eubocora deposed Alys, & within three years Ebocora himself was poisoned. Homer his next Successor was murdered by his servant. Osmenus which next succeeded killed himself, his son Mahumetes was violently put to death by Alys. 

Bellefor. Cos. vniuers. to. 2. l. 6. c. 6. col 18 37. cap. 12.13. col. 1887. etc. lib. 4. cap. 21. c. 13. Leuncl. in pandect. turcic. cap. 237.  
jov hist. l. 33. Bellef. Cosm. supr. leuncls. supplem. Annal. turcic. pag. 138.   Alys was traitorously slain by Muauias, in whose days so many errors were grown in that sect, that two hundred camels were loaded with books which were condemned at Damascus. And notwithstanding the capital law against disputing of the Alcoran they ever were and now are divided into manifold schisms into Melycs, Asaphs, Alambels, Buanists, Babilonists, Cayrists, Caioranists, Marochists, Mustysts, Almahadists, and others not to be recounted, and in such odious manner, that they affirm it more meritorious to kill one of those divisions then 70. Christians. They have no means to compose these controversies, determine questions, or to choose their caliphs: but all doubts are tried by the sword, and the strongest part of arms is sentenced to hold the truest opinion. 
Supr. Argu. 1.  Neither did mohammed ever ordain, or that people practise their trial. How doth he extol Christ jesus to be the Messias, wisdom, spirit, and word of God, greatest of all Prophets, and institutor of the most holy law and perfector of the law of Moses, 
Azoar. 2. Cusan. in cribrat. Alcor. l. 1. c. 2. l. 2. ca 14. l. 3. c. 1. azoar. 11.  which had so long endured, and yet most impudently affirm, that presently after the first preaching, it was corrupted ever by the Apostles to whom it was committed, and whose Gospels himself alloweth. How foolish is it for him to deny the death of Christ, witnessed by so many thousands of present witnesses of all sorts, Christians, jews, and Gentiles, in so public place and universal assemblies? how could the jews raise this slander when so many Christians, and Pagans were present, & is written in all the Evangelists which he approved for holy writers? How could those sacred books be universally corrupted of the Jewish nation, 

Bibliand. in op. part. 2. in confutat.  
Alcor. pug. 13. Cuspinian. de Relig. turcic. Septemcastr. de Relig. turc. cap. 13.  
Richer. lib. 2.   when they were never wholly in their hands, yea seldom any one was in their custody? yet these Paradoxes he preposeth to be believed. How is it either probable or possible that mohammed & an Apostata Monk so many hundred years after Christ, & Moses, should better know the integrity of their laws, than the jews & Christians which were ever in possession of those writings? how contrary is his law of polygamy (where a King hath 600. wives) the festivity of friday for the Sabaoth, the circumcising children in the seventh or eight year, and not day, from their nativity, and other like to the law of Moses? how diferent is his corporiety in God, beastly paradise, multiplicity of wives, errors about Christ's divinity, death, passion, Sacraments, and other principal things to the doctrine of Christ, which as he teacheth was most pure, and shall continue for ever? where did ever Christ persuade the people to worship his mother the blessed Virgin for God, or prophesy of this great prophet Mahumet, 
Azoar. 13. azoar. 74.71.  as this shameless seducer affirmeth? or how could Christ which he reverenceth for the greatest Prophet, and truest lawmaker, be Author of such Idolatry? And to be brief, as he came in a time of many Heretics and deceivers, and to enchant his Readers with his beastly delights composed his Koran in rhythms, 
Cuspinian de Relig. turc.  and metres, so to allure company unto him by express decree, he approveth all errors and infidelities, so that a plurality of Gods be not admitted, 
Mah. in Alc. Azoar. 37.  howsoever corporeous, infirm, and corruptible one God is believed, he never reprehendeth, but confirmeth. Wherefore to omit the rest and only exemplify, in that which most concerneth man which is his eternal beatitude and happy end, 
Tract. 1. sup. cap. 5.  (which as I proved no Temporal or Corporal thing can be,) he assigneth such a paradise, place, and state of Blessedness for a reasonable and immortal soul, as is agreeable to the nature & appetite of hogs, 

Aver. lib. 9 Metaph. Arist lib. 10. eth.  
Auicenn.   & most brutish beasts, in so much Averroes himself sometimes a Mahumetane, affirmed that Aristotle had devised a better happiness for Man then Mahumet did; and Auicenna a favourer of that Sect greatly condemned mohammed in that point, and yet these two were the wisest that ever were in his danger to be seduced. They enforce the eldest sons of Christians contrary to the law of nature to profess Mahumetism, and be jenesaries to the Turkish Prince, when no man can be compelled to supernatural things, expept he hath first submitted himself. he invadeth and usurpeth without all title, 
Azoar. 12.  the lands, territories, and goods of others, which without manifest injury and injustice cannot be done. He never pretended for title to religion either supernatural prophesy of things to come, any one miraculous operation or argument of reason, but forbade his followers to profess learning or dispute of his law, lest they should disclose his iniquity; and pretendeth his claim and interest nothing but the sword and violence, by which kind of disputation and reasoning julius Caesar, Alexander, Augustus, and other damned Idolatrous Emperors, should have had a far greater title to religion then ever Mahumet could pretend, being greater conquerors than he or any of his profession. And it is not only unprobable but unpossible that any accidentary or temporal thing in the power of nature should be an infallible sign and argument of supernatural and most certain mysteries, such as true religion must have. So that we see Mahumetism to be nothing else but a farthel of errors, and heresies, injustice and voluptuousness, bound and collected together without any ground or reason, so that had he not begun his Regiment in those rude and beastly countries, where he did, apt and prone to all liberty and filthiness, he never had prevailed to have the lest show of reverence and religion. For experience teacheth at this present, how in Greece and other civil nations, which God for their revoulte and disobedience to his Church, and See apostolic, hath delivered to the turkish tyranny, although they be infected with the heresies of Nestorious, schism of the Grecians, and other errors, and thereby destitute and unfurnished of grace, rather choose to become his slaves and vassals, undergoeing all oppressions, then yielding to such absurdities to be advanced with honours, as our Apostates to that Infidelity be.  
And if we will separate the present brahmin's among the Indians from the old idolatrous Gentiles, 
Errors of the brahmin's.  and make their religion particular by itself, such is the absurdity of that people, yet professors of learning, that it is unworthy to be related. But briefly to give a note of their superstitions in believing, 

Petr. Maff. l. 1 histor.  
lib. 1. histor. Indic. fol. 24.35. li. Cerem. Brachm. in Serm. Lucitan. etc.   and Epicurismes in manner of living for a certain time they live at least in external view a sober and penitential life, which being expired, and ended, they are presently exalted to the greatest honours, riches, and dignities, exempted from all laws, free from all controlment, subject to no penalty, punishment, or reprehension, and live in all delights, sin, lasciviousness, and wantonness not to be recited. These he their priests and principal professors, so highly esteemed, that their Kings are committed unto them for education, and subject to their assignments. And their belief in worship is not unlike to this practical profession, for although they reverence for their principal and most ancient God's Parrabrammas and his three sons, and in memory of that reverence always wear a triple thread abcute their necks, yet for pluralities of other Gods, which they worship with equal divine adoration, they are not inferior to the pagan Romans, but rather exceed them in number of Idolatries, and not content to dedicate Temples & Altars, offering sacrifice unto men, but use and exercise the same divine Reverence to Apes, Oxen, Elephants, and the like brute, and unreasonable creatures.   

THE 7. ARGUM. Further showing the excellency of Christian Catholic Religion above all other external professions, both in speculative and practical doctrine.  
WHereby it is manifest how unpossible it is, that either the worships and reverences used by any of those Infidels, should be true, and revealed of God, which by no power can be author of any error, or (seeing of necessity one true Religion must be granted) that christian profession should be false, for all others evidently convicted of palpable, gross, & inexcusable errors, & absurdities, by necessary consequence it remaineth that alone & in all things to be approved. And let any jew, Mahometan▪ or Pagan, survey the whole sum of Catholic Religion, (for I do not defend the conventicles and positions of Heretics) and prove whether he can find any one such error and inconvenience. And to begin with the nature of God himself, which as by his infinite and most excellent pre-eminences, he is the Prime and sovereign object of true reverence, and to have this supreme homage and duty of Religion, so if he be mistaken and any other worshipped for him, it turneth to Irreligion and Idolatry by sacriledgeous worshipping a falsely pretended GOD: All those misbelievers, jews, Mahometans, Pagans, and brahmin's (as is evidently proved before) either constitute pluralities, or most horrible corruptions, alterations, defects, and imperfections in divinity, which altogether destroy all worship and Religion. For such imperfections and defects are dishonourable, and not to be reverenced, much less with divine adoration, contrariwise we Christians only worship one most simple, increated, unalterable, infinite, and illimited cause, Creator, and conserver of all Creatures, endued with all possible perfections, and so worthy of all worship. And for the end and happiness of man, we do not assign so foolish, uncertain, or so corruptible, wanton, and carnal estate with defects, and filthiness, which cannot possibly content an immortal and reasonable soul, in such sort as those misbelievers do; but such an estate either for perfection, continuance, 
Math. ca 22. Marc. cap. 12. Rome cap. 13. etc.  and immutability, that will and only can content, and bring felicity to man. And for the means to come to so great happiness and glory, (because there must be a proportion between the end and such things as bring unto it.) That external and public Sacrifice we use, is not any such profane oblation, as the Pagans used, no such naked ceremony as the Mahometans practice, and themselves confess shall be taken away, neither any of those of the law of Moses, which already be abrogated, and which of themselves never had validity, but as they had reference to CHRIST, but that most pure and immaculate Sacrifice of the body and blond of the MESSIAS, 
Argum. 4. sup.  so renowned and honoured before the coming of Christ, as I have proved, so miraculously testified of God, as all countries can witness, and of itself able to pardon all offences, even in rigorous satisfaction; which no other religion can say. We do not allow in our worship any thing that may be called sin or be interpreted either prejudicial to the honour of God, or office to man, which Religion commandeth, 
Lactant. sup. l. diu. instit. in Hercul. etc. Cicer. de nat. Deor.  as all these Infidels practise, in approving hatred and revenge upon others, appointing unjust, crafty, and violent usurping, and taking away of other men's goods, and possessions, as the Pagans did, and their Gods themselves were honoured for such impieties, and the mahometans and Turkish proceedings use, 
Alcor. supr. Thalm. or. lin. 1. tract. 4. dist. 3. ordin. 2. dist 7. ord. 1. tract. 1 dist. 1. & 4. ord. 4. tract. 8. dist. 2. & tract 4. & 9 etc.  and the jews allow for lawful (to use their own words in their Thalmud) whether it be by craft, deceit, violence, usury, theft, killing, murdering, or any other means. Neither do we as those misbelievers do, affirm, that sin is not committed but by external acts, when the malice of the sin dependeth of the internal consent, but condemn even the internal thoughts, and forbid all injuries both to friends, and enemies, commanding nothing to be done to others, which we would not to ourselves. Omitting nothing that may be named virtue, and allowing nothing can be suspected for vice, and because natural and moral actions of themselves cannot merit a supernatural beatitude, all such value we attribute to such effects, dependeth upon the infinite price and dignity of our MESSIAS, which no other profession can make claim unto. By whose merit and oblation besides these works of grace, we only have Sacraments, instruments to derive his benefits, in all necessities, to all persons, and at all times. When we are first borne, Baptism to take away original sin; extreme unction to relieve us when we die, and defend us against all enemies and agonies of those conflicts. And while we live, Eucharist, and Confirmation, to strengthen us in grace, and penance to restore us if we fall. And concerning the particular estates and conditions both of the clergy and married, Order to dignify the one, and Matrimony to arm and defend the other, so that no state, time, or condition of men, is unprovided, no sin left unpunished, no virtue omitted, but many added which philosophers did not know, as love to enemies, humility and others. Contempt of the world, and all impediments of felicity. We exhort perfection, containing a full abnegation of all spiritual lets as riches, pleasure, honour, and the like, by professing poverty, chastity, and obedience, whereby the great enemies of heavenly things the world flesh devil are subdued. Do we not purpose for the Intellectual and immortal soul of man such a spiritual beatitude, as a greater & more excellent cannot be devised, the vision and fruition of God himself, containing all felicity, and void of all unhappiness? How reverently do we esteem of the holy patriarchs and Saints, of the law of Moses, of the nature of Angels whom we affirm to be intellectual Creatures, in which and other things, how barbarously do those Infidels err?   

THE 8. AND LAST ARGUMENT. How Catholic Christian Religion hath overcome all enemies, in all kinds of Argument and Disputation. And that it is the most certain knowledge in the world, even in natural judgement, and all Arguments used against it, evidently false.  
AND to give a full and final contentment to all people in this case; whensoever any matter seemeth doubtful, or is called into controversy, by such as pretend Title and interest, it must needs be tried and debated with reasons, and arguments, either in wrighitng, or publicly & by speech, by probations natural or above nature, as the cause and Question requireth, the first manner of trial hath given evident verdict for Christians, and manifestly condemned all others of manifoulde profane, and irreligious errors, unpossible to be in true Religion. Now I will show how by the second kind of trial in conference and places of dispute, only Christian Catholic religion hath prevailled against all others, 
Catholic cristian Religion, conquering Mahometans.  & utterly condemned and convinced them for Infidels & misbelievers, both by natural & supernatural arguments.  
And to pass over Mahometans, because as is manifest already they acknowledge the religion of Christ to be true, 
Argum 1. sup.  that we shallbe saved thereby, and it only endure and persever, and forbidding the professors of their law to disput with christians have given us the victory in this disputation, 
Christian's victory over all enemies.  which also hath been proved against them by many supernatural miracles and most certain arguments. Let us come to other Infidels against whom Christ himself most firmly founded and builded his doctrine, both against jews and Gentiles by unanswerable arguments, & evidences of truth, by so many human reasons, so many fufillinges of the prophet's predictions, so many miracles, so manifest, so public, so supernatural. By so many blind, deaf, dumb, lepers, endued with sight, hearing, speaking, cleanness, so many dead raised, devils dispossessed, 
joseph. supr. Pilate. ep. ad Tiber.. Mahum. in Koran. etc.  heavens, elements, and all creatures obeying above nature in the sight of all, recorded even by his enemies. And after his death by his apostles, and their successors, he conquered & subdued the whole world. S. Stephen a Deacon prevailed so with his miracles and arguments, that neither the Synagogue of the Libertines, 
Act. ca 6.  of the Cirineans, Allexandrians, or those of Cilicia and Asia which disputed with him, were able to make him answer. The Apostles at the feast of Penticost amazed & confounded Parthians, Medians, Elamites, 
Actor. ca 2.  inhabitants of Mesopotamia, jewry, Chappadocia, Pontus, Asia, Phrigia, Pamphilia, Egypt, and the parts of Libbia, Srangers of Rome, jews and Prosolites, Cretentians, and Arabians at Jerusalem, all those countries bearing witness. And S. Peter at one sermon converted three thousand Souls, 
Actor. 9  so saint Paul first himself subdued, confounded them at Damascus, Seleutia Cyprus, & Bariehu, 
Actor. ca 13.  the false jewish prophet at Paph●s and made him blind and converted Serguis Paulus the proconsul. 
Actor. ca 14.  So at Perge, Pamphilia, Antioch, Iconium, Listra Derbe, and wheresoever they were dispersed in his Peregrination. 

Clem. Recog lib. 1. cap. 9 et 10.  
Zonar. li Annal. to. 1. Metaphr die 2. januar. Glyc. in annal▪ Nicephor, li. 7. cap. 36. Cedrens. in Camp.  
Ruff. lib. 1. cap. 38. Socrat. lib. 3. cap. 17.  
SoZom. lib. 5. cap. ult. Athanas. l. Imag  
Be●gom hist. fol. 60.   So Gamaleel master to S. Paul and S. Stephen was converted. So Egesippus. And so many in the time, & at the disputation between S. Silucster, and the jews at Rome. So in the great disputation in the year of Christ 418. a great number of them together with their great rabbin Theodorus were subdued, and miraculously converted. So were the jews about Bithynia miraculously overcome, as Athanasius witnesseth, by the wonderful blood that issued forth of a wooden Image of the Crucysixe which one of them had pierced sacriled giouslie. So about the year of Christ seven hundred and eight, in Syria by the like miracle as Philippus Bergomensis writeth. So in all places and ages the most learned among them have been overcome. And in the primative Church of Christ, those which were their most learned and durst not for fear become Christians, yet did write in commendation of Christians as Philo judeus, josephus, and others.  
Thus likewise Christ proved his doctrine against the Pagan Gentiles, 
Conquest over Pagans.  as appeareth not only in the particular Histories of the Apostles, and others, in the primitive Church, but in all ages, and places, as their utter overthrow and desolation do testify. 
Bed. li. cap. 25. ca 26. etc.  So Saint Angustine the Benedictine Monk proved Catholic Religion to the Pagans of our English Nation, and subdued them, so Catholic Christians (and only Catholics as I will manifest hereafter) have subdued all Pagan countries, and converted them to Christ. 
Conquest over Sorcerers & Magicians.  Thus all Sorcerers, Magicians, and Enchanters were vanquished. So Simon Magus that had seduced Samaria, and for his strange works of sorcery named the power of God, was subdued and baptised of S. Philip a Deacon. 
Actor. cap. 8.  And afterwards relapsed to his witchcrafts again, because he could not buy with money apostolical authority, 

Egefip. lib. 3. excid. Hieros'. cap. 2.  
Actor. cap. 13. justin. Dial. cum Triph.   was overcome by S. Peter at Rome in open assembly, before that wicked enemy of Christ, Nero the Emperor. So Elymas by S. Paul at Paphus. So Marcellus a of Simon Magus became a christian and wrote the combat between S. Peter and his old Master Simon Magus. And justinus the Martyr and Origen affirm, 
Origen lib. 1. contr Cells.  that the Magis which travailed so far to worship Christ in his nativity, were magicians, and by the apparition & miraculous conduction of the star, 
Ignat. ep. ad Ephes.  were converted. And S. Ignatius before them avoucheth the same, adding further, that then all Magic, Sorcery, and enchantment began to cease. 

Euseb. histor. eccles. lib. 2. cap. 8.  
Isodor. lib. de patrib. ca 73.   So S. james the greater convinced Philetus, and Hermogenes. So Taurinus, Bishop of Orleans confounded Cambyses, Zamrim, and their Scholars. justina subdued Cyprian the Sorcerer, 
Vincent. in specul. lib. 10. ca 78.79. Conquest over all Philosophers.  and made him a Christian Martyr.  
So likewise the most wise and morally virtuous Philosophers of the world have been conquered, & converted in such order, that now neither Stoycke, Cynic, Perypatetycke, Epicure▪ or any other sect is to be found, for the light of nature did manifestly instruct them, that their own judgements and reasons were deceitful, and had often erred and changed, but those supernatural and other arguments of Christians, only able to be effected by the power of God (as nature taught those Philosophers) by no means could be untrue. 
Actor. ca 17.  So Dyonisius the Areopagite and others, even in that learned and famous university of Athens were confounded by S. Paul S. Katherine a virgin, 
Metaphrast. et sur. in S. Katherine. Amphilo h. in vit. S. Basil. Euseb in vit. Constant.  being but eighteen years of age, subdued 50. of the wisest Philosophers, which all the credit and command of Marentius the Emperor could assemble together. So S. justine, S. Basyl, S. Augustine, and others were converted. So in the time of Constantine the great, a solemn disputation being appointed between the christians and them at Constantinople, they were all confounded and converted, by Alexander Bishop of that City. 

Socrat. lib. 1. cap. 5.  
Sozom. lib. 1. cap. 17.  
Ruff. l. 1. c. 3.   Likewise they were overcome and put to silence in the general council of nice, (where a great number of them were gathered together, for the aid of the Arrians) by a catholic Christian unlearned, as Socrates, Sozomenus, 
Sophron. in prat. spirit. cap. 195. Sines. ep. 79. Aug. epist. 100  and Ruffinus witness. So in the year of Christ 411. Synesius and Euagrias great Philosophers were converted, and S. Augustine affirmeth the same of Genuadius. 
Athanas. in vit. S. Anton.  How many of them and how often of their best learned were not able to answer S. Anthony the Eremit, a man altogether unlearned? And all the philosophers which ever were in the world with all their human learning and policy, were never able to convert one City to their opinions, although having for their protection, and furtherance, the favour, countenance, and assistance of the Kings, and Emperors, and yet poor fishermen by the doctrine of Christ against the violent resistance of all enemies, have conquered the whole world unto him. And yet at that very time, 
Philostrat. li. 9 Dio. Rhod. Corinch. Borysth.  when the Apostles and disciples of Christ went about and preached christian doctrine to the world, the Philosophers as their own writers are witnesses (for the devil will imitate God) practised the like in going about and persuading their opinions, but prevailed nothing, 
August ep. 56. et. li. ver. Relig. ca 4.  such were Apollonius, Dio, Demetrius, Musonius, Damis the pythagorean; Epictetus the Stoycke, Lucianas' the epicure Diogenes the younger and others. And generally the Platonics, either became Christians, such as had any conscience of things, or Magicians, such as had none at all: and not only the Platonic Philosophers but all others that were of the greatest learning, & best life among all sorts and sects, were converted. And the sect of the Cynics, Epicures, 
Origen. Contra Cells.  & Magicians that were the most vile, licentious, and wicked of all the rest, given over to all liberty and wantonness, were the greatest enemies we had. And those which were their greatest learned and of most civil conversation, such as Seneca, 
Senec. ep.  & others, & in those times of disgraces and persecutions, durst not profess themselves christians, yet were our greatest friends, and writ most reverently of our religion. And when they were converted, showed themselves most constant and zealous Christians, and proved the greatest propugnors and defenders of faith, in those turbulent and violent times of persecution, against all tyrants, & enemies we had. Such were Aristides of Athens, Apollinaris, Clemens Allexandrinus, justinus, Melciades & others. And besides all those external Infidels and enemies, so many sorts and sects of Heretics above 400. in number before the Apostasy of Luther, 

Aristid. in apol. Tri them de script. Apollinar. Clem. Alex. justin. apol. Melch apol. etc.  
Conquest over all heretics and internal enemies.  
Barnard. Luther l. catolog haer.   which in the school of Christ have made civil war and rebellion against the catholic Church, and doctrine, have been so utterly confonnded, confuted, and vanquished, that not so much as any memory of them is left, except among Catholic writers, which have noted and recorded their heresies. So that what force and validity their witness was of, they gave testimony unto us, not only in the things wherein they dissented, & were subdued by their overthrow: but in those things wherein they agreed with us, against these present Protistantes, and are witnesses not only for us, but against all other enemies from which thy dissented. 
Hist. 3. l 3. c. 10 Platin. in Anastas. 2. Amphiloch in S. Basil.  So was Arius confounded by Alexander Bishop of Constantinople, so Olympus at Carthag. So did Saint Basill miraculously conquer Valence the Arian Emperor. So Copres the Eremit convinced the Manechees. 

Pallad. histor. in corpres.  
De consecrat. d. 2. c. Bereng.   Thus all other heretics were overcome, even those that had most affinity and kindred with Protestants: Berengarius the father of the Sacramentaries was confuted and recanted his error in open Council, 

Bergom. hist. fol. 182.  
though Walde. 1. to. 2.   and acknowledged the Real Presence of CHRIST in the Sacrament. So the Wickliffistes in England, in the same point in a frequent assembly, in the church of Saint Paul in London, were miraculously confounded, and subdued. So were the Henricians in France by S. Bernard, 
In vit. S. Bern.  both in that and other points wherein they agreed with these men. And all opinions now defended by them one time or other were confounded and confuted in general Counsels, and the most famous & learned assemblies of the world. So that what enemies soever they were, Infidels, or Heretics, which at any time denied Christian Catholic faith, were thus both strangely by miracles and by argument in reason convicted & condemned; whether they were jews trusting to supernatural assistance, or the Gentiles in the power and pomp of the world; or Magicians in aid of devils, and damned spirits? Philosophers in their wit, and learning; or any heretic and apostata in whatsoever buckler or defence they used. And never any of them could hitherto bring either supernatural argument, 
Never any miracle wrought since Christ to prove Religion but by Catholics, and for their faith.  or sufficient natural reason against us. The jews so famous with miracles before Christ, since they denied him, had never any miracle among them, except such as Christ and Christians have wrought to confound them; 
joseph. li. bell. Epiphan. de piscen.  their last Piscina Probatica that so miraculously healed diseases, (at the descending of the Angel) then ceasing as their own writers josephus and others witness. For their figures ending in Christ, God the worker of miracles would no longer give testimony unto them. Of Mahumet and his Mahumitanes, 
Mahumet. in Alcoran.  himself so acknowledged, confessing that Miracles were granted unto Christ. What likelihood there is in finding any such thing among the Pagan Idolaters, whose Gods were devils, which could work nothing supernatural, every man knoweth, and (besides the very confession of all these sects) the thing in itself is manifest: For every one of them defending so manifest errors and blasphemies as I have proved, it is impossible that God which cannot give testimony to untruth, should grant miracles and supernatural works, to prove that to be true, which even in the light of reason is evidently false. Wherefore to come to end of this dispute with external Infidels: As I have proved in the former book against all Atheists and Irreligious, an absolute and undeniable necessity of God, and Religion due to him, in such order that by no possibility either the one or other can be untrue: So in this it is manifest, against all misbeleeveers, that in particular this Relgion is that holy worship which was instituted and taught by Christ. To this all testimonies, divine and human assent. All authority that can be cited in such a cause ageeths, all people of renowned learning, or equal judgement, join in this sentence: all friends allow it: the chiefest grounds of our enemies themselves confirm it. All other worships by their own confessions, are drowned in most profane and irreligious errors, such as deprive the professors of all title to true Religion. One Relgion must needs be true, all others be both palpably erroneous in themselves, and have acknowledged not only in general the verity of this holy profession, but given confirmation to those private Articles which be the greatest mysteries, and most secret difficulties in that worship. All witness both of God and creatures, all reason, natural & above nature, have so consented. To this the grounds of all worships have given authority: The Prophets, Sibyls, and Oracles, of the pagans have yielded: The Rabbins and holy prophets before Christ, and the Thalmud after have answered against the jews: and Mahumet himself for him and his hath made conclusion. Christians only do remain, and they cannot condemn Christianity. And against that which all Arguments confirm, no Argument can be alleged. If any enemy, jew, Pagan, or Mahometan, should argue against it: I make him answer first, that his allegation is to be contemned, because the rules and foundation of his own worship give strength to that which he would weaken by his infirm assertion. Secondly as the errors of all those worships condemn themselves to be impious, so they disable all the Arguments they bring against us, and ratify our religion to be most holy, by all those reasons I used against Atheists before: because true reverence must be admitted. Thirdly the publicly approved rules of these worships have approved before the very particular points to which these private men appose themselves in reasoning. Fourthly the sacred mysteries against which they dispute (as the nature of God, incarnation of Christ, the resurrection and such) be wholly supernatural, and belonging to the extraordinary power of God, or his own essence, which cannot be likened to inferior and ordinary effects, and causes, from which their reasons and propositions be abstracted, and they confound themselves: for no common notion or position can be taken from finite and infinite things, from the nature of God the Creator, and his creatures, from his ordinary and extraordinary power, between which there is so great difference of degree and improportion. But the contrary is to be concluded for us, that our verities by that Argument also are most certain; otherwise we might blasphemously affirm that there is no difference between God and his creatures, between his ordinary and extraordinary, natural and supernatural works, things finite and limited, & that which is infinite & without limitation. So that howsoever this question be disputed, either by human or divine reasonings, this sacred religion which I defend is the most certain knowledge in the world, confirmed by all arguments, & grounded upon that infallible evidence of God, which by no possibility can be untrue: and impugned by none but weak & feeble positions of such erroneous judgements which are manifestly already convinced to be false, and by how much the infinite & undeceaveable wisdom and witness of God upon which every Article of this divine worship is builded, exceedeth the deceitful sentences of men, deduced from often illuded fantasy deceitful speeches, & distempered Organs; By so much the doctrine of Christian religion both in other dignities and certainty itself excelleth all other science or knowledge of things. This last dependeth oftentimes upon a false foundation, and ever upon that which is deceitful and subject to error; that first of religious faith is always and in all things grounded upon that which hath no possibiltie to err, & is only unpowerable to have defect. But of this shall be more entreated in my second part of Resolution against internal enemies.    
The end of the first part of the Resolution of Religion.   


A TABLE OF SUCH THINGS as are contained in the first part of the Resolution of Religion.  

The first Chapter of the first book. Of the Name and Nature of religion.  
Chap. 2. The absolute Necessity of God, and a first most excellent cause deserving worship.  
Chap. 3. The Necessity of a divine providence towards Man, and all Creatures for him, and his Religious duty for the same.  
Chap. 4. Religion evidently needful to obtain a Supernatural and everlasting felicity for the immortal Soul of Man, which can neither find any end in this life, or perish in death.  
Chap. 5. The testimony of holy Scriptures, most certainly revealed of God, and their infallible authority.  
Chap. 6. The practice and evidence of all nations, States of people, and particular Parsons.  
Chap. 7. The testimony of all intellectual creatures.  
Chap. 8. The most certain and miraculous Testimony of God.  
Chap. 9 The testimony and example of all creatures, even unsensible rendering a kind of Reverence.  
Chap. 10. Extraordinary punishments imposed upon the Irreligious for their impiety, and rebellion of all Creatures against them for that cause.  
Chap. 11. The miraculous obedience and submission of all creatures to the Religious.  
Chap. 12. The afflictions and adversities of the godly and Religious, for which the Epicures deny religion, are a manifest proof thereof.  
Chap. 13. The temporal honours and delights of the Religious were often greater, and their miseries less than of the Irreligious.  
Chap. 14. The temporal honours and dignities of the Catholic Christians in particular greatest and their afflictions lest.  
Chap. 15. If by impossibility there should be no reward for Religion, or punishment for Irreligion after death, yet the condition and estate of the Religious is to be preferred.  
Chap. 16. A conclusion, of the unnatural absurdities which the Irreligious must grant.    

The first Chapter of the second book. Briefly showing against all external Infidels, how that Religion which was taught by Christ is the true worship of God.  

Chap. 2. and first Argument. proveth the same against them by their own confession, and grounds of all other Religions.  
Argum. 2. How all external and notorious signs given by God, to know the Messias, were only verified in jesus Christ, and cannot possibly be performed in any other.  
Argum. 3. That the time wherein jesus was borne by all accounts and reasons was the time of the coming of the Messias.  
Argum. 4. How all particular articles of christian catholic Religion, for which Jews Mahometans and Pagans deny it, are proved by their own grounds.  
Argum. 5. The strange and extraordinary punyshements inflicted upon all Enemies of Christ and his Religion.  
Argum. 6. The palpable and most manifest errors against the light of nature, of all other Religions.  
Argum. 7. The excellency and dignity of christian Catholic Religion above all others.  
Argum. 8. How this worship hath overcome all enemies, in all kinds of Arguments and disputations, and that in natural reason it is the most certain knowledge in the world, and all Objections alleged by Infidels against it, false, even in human reason.