The Amendment of Life, Book 1 · Chapter 2
Of the firſt Folly. Not to beleeue that there is a God. Chap. 2.
THe firſt & principall folly, is the ſame whereof the Prophet Dauid ſpeaketh,Pſa. 14.1. & 53.1 ſpeaketh, ſaying: The foole hath ſaid in his heart that there is no God, Of thoſe that in their heartes doo ſaie thus, there be two ſorts, the one pronounce it with their lips, the other with their woorks. A… for the Iewes, of whom Dauid heer ſpeaketh, they in their woorks ſhewed, that their harts did ſay, that there is no God. And t…is doth he note, where for proof therof he addeth, They are corrupt, and become abhominable. But among Chriſtians there are ſome (a matter of extreem terror) that ſay both in hart and mouth, that there is no God. Yea, and this impietie hath taken ſuch hold of diuers, that they will not ſtick to ſay it, and that not whiſperingly, mumbling, or between the teeth, but euen with open throat. And in deed in many places they diſpute no longer of differences, concerning the hope of ſaluation & ſeruice of God, but now the queſtion is, whether there be a God. Yea, it is a common phraſe, when a man affirmeth that there is a God: Who did euer ſee him, that we may beleeue him?
2 The ſole repreſentation of ſuch a blaſphemie might ſuffiſe to terrifie our harts, and to make vsus to ſweat euen water and blood for anguiſh: That Chriſtiandome ſhould afford any ſo abhominable monſters as ſhould denie God: God, I ſay, not onelyonly the creator whom we may behold in his works, but alſo the redeemer, that is to ſay: God reuealed in the fleſh, iuſtified in the ſpirite, 1. Tim. 3 16ſeen of Angels, preached to the Gentils, beleeued vponupon in the world, and lifted vp into glorie. This verelie is a iuſt and terrible iudgement which God executeth vponupon thoſe, whoſe harts and mindes are plunged and ſo ſwallowed vp in the pleaſures of the world, and the fleſh, that they neuer think vponupon God, no more then if there were none. It is a horrible vengeance that God layeth vponupon thoſe, who to the ende without remorſe of conſcience, to giuegive themſelues ouer to their owne abhominations and corruption, do maliciouſly go about to choak vp theſe reliques or remainders of the image of God, namely: That there is a God, a prouidence, & a righteouſnes in God. As Dauid alſo noteth,Pſal. 10 4 that all the imaginations of the wicked do concurre that there is no God. It is the puniſhment that thoſe men doe deſerue, who when they ſweare, for affirme any thing, do ſpue out of their polluted lipps this blaſphemie, I renounce God. To be briefe. It is the payment wherewith God iuſtly puniſheth the extreem ingratitude of ſuch as contemne the incomprehenſible treaſure of the doctrine of the Goſpell, treading vnderunder foote the moſt precious blood of Ieſus Chriſt. And himſelfe hath pronounced, that ſuch people do deſerue a more horrible iudgement then the inhabitants of Sodome and Gomorrha.Math 10, 15 It is alſo the laſt plague and perſecution wherewith Gods children toward this end of the world ſhall be tried: when theſe monſters ſhall ſcorne their ſimplicitie and conſtancie, in refraining from euill, vponupon their aſſured hope in God, and for feare of his name.
3 But as there is no wound more mortall, than the ſame that plucketh foorth mans heart or ſoule, ſo is there no poiſon or peſtilence of greater force, ſodainly in men to kill all faith, hope, & charitie, with the feare of God, and conſequently to caſt him headlong into the pit of hell, than to deny the principle & foundation of all religion, namely, that there is a God. To the end therefore to arme the elect againſt ſuch an extreame and pernitious temptation, & to make thoſe that ſhall ſuffer themſelues to be carried awaie with ſo bitter a temptation, the more inexcuſable in the daie of iudgement: we will produce againſt theſe Atheiſts ſundrie witneſſes, againſt whom no exceptions can bee taken: and firſt, all Iewes and Chriſtians, becauſe they allow of the olde Teſtament: ſecondly, all men liuing: thirdly, all creatures, as well thoſe that hauehave eſſence onelyonly, as thoſe that with eſſence hauehave life, and thoſe that with eſſence and life, hauehave motion and feeling: and laſtly man, although he ſpeake nothing, who beſides his eſſence, life, and motion, is alſo indued with reaſon. And in deed, the creation, preſeruation, and guiding of all theſe creatures, doo with a loude voice proclaime that there is a God. And firſt we will begin with thoſe that allow the olde Teſtament to be the word of God, and conſequently with all Iewes and Chriſtians that are, or euer were. For as in the olde Teſtament, the teſtimonies that there is a God are moſt euident, infinite, and of ſundrie ſortes, ſo is it a deſperate preſumption and impudencie, to go about to denie that, which by ſo many millions both of Iewes and Chriſtians hauehave euermore beene beleeued and confeſſed.
4 If theſe Atheiſts do ſaie, that both Iewes & Chriſtians hauehave all bin deceiued by beleeuing the holy Scripture, whether of the olde or new Teſtament, and conſequently all teſtimonies of the diuinitie therein contained: What booke hauehave they ſo authenticall or ancient as the Bible, wherwith they may, to the contrarie, proue that there is no God? Againe, how can they ſhun the conuiction of their owne conſciences, which will force them to acknowledge that the holie Scriptures proceeded from God, if they wil conſider but theſe reaſons folowing. Firſt, they make no doubt whether the bookes attributed to Plato, Ariſtotle, Polibius, Liuie, Demoſthenes, Cicero, Homer, Virgil, & ſuch others, were writtē by thoſe men to whō they be attributed. What reaſon thē hauehave they to demand whether the Bible were written by Moſes, Ioſua, Eſdras, Dauid, the Prophets and Apoſtles? They alſo (at the leaſt in general termes) do approue the contents of the ſaid prophane bookes, whether for hiſtorie or for doctrine. With what mallice are they then poſſeſſed, that ſhould cauſe them to denie a God, which is the principall and fundamentall argument of all the bookes of the Prophets and Apoſtles: eſpecially conſidering that if this foundation ſhould bee falſe, all the reſt were but lies and vanitie. Likewiſe, theſe men that regiſtred the holy Scriptures, neuer labored after the glorie of man by oſtentation of anie new inuention: For al of them, euen from Moſes to the Apoſtles, hauehave had one & the ſame matter ſubiect of their writings, namely, this ſelfe ſame diuinitie. Neither hauehave they ſought after glorie, reputation, nobilitie of deſcent, or vertues: but hauehave ſet downe, (as in ſundrie places we may perceiue) euen their owne infirmities and tranſgreſsions, yea, ſomtimes matter of reproch to themſelues, & to their poſteritie. Prophane writers do ordinarily tend to magnifie the vertues & valiant actions of men, to the end to giuegive thē the praiſe: But the holy ſcripture eueryevery where tendeth to glorifie God, euen in eueryevery thing that may becōmendable in man: Shewing that al victories, deliuerance, aduancemēt to dignitie, & vertue: to be briefe, that all goodnes cōmeth of God, & not of man.
5 As concerning the contents of the holy ſcripture, it is the ſame that only laieth open the verie fountaine of mans corruption, & that ſheweth how great and pernitious it is. The multitude and grieuouſnes of his ſins: The horrible puniſhmēt that they deſerue not only in this world, but in the world to come: Only this holy Scripture teacheth the aſſured remedy againſt theſe horrible inconueniences: ſo that man feeling himſelfe worthie of all miſery, euen of eternall death, doth notwithſtanding find himſelf cōtent & ioyfull in the midſt of the tribulations of this life, & bleſſed in the aſſured expectation of an incomprehenſible & eternal felicitie. This Scripture laboreth wholy to humble man, and to exalt God. It exhorteth man to renounce wickednes, & to apply him ſelfe to righteouſneſſe: to deſpiſe preſent and temporall goods, that he may aſpire to thoſe that be ſpirituall, inuiſible, and eternall. To be briefe, it teacheth as well true holineſſe and pietie towards God, as true louelove, peace and concord among men, earneſtly exhorting them to theſe duties. Who is it then that ought not to hauehave a feeling of this in his owne conſcience, that this holie ſcripture proceedeth from God;
6 Moreouer, in other bookes we find counſels, exhortations, and reaſons to perſwade. Heer we hauehave expreſſe and preciſe commandements, wherby it appeareth that a ſuperior ſpeaketh, that giueth commandement to his inferior: namely, God to man. The holie Scripture preſcribeth a Law, not onelyonly to the bodie or in externall cauſes, but alſo to the ſpirite, cogitations and affections of the ſoule: It is therefore the ſpirit of God that ſpeaketh, who onelyonly hath dominion ouer the ſoule, and knoweth the affections and paſsions of the ſame. In this holie Scripture we find promiſes and threates of eternall weale and woe, as well to the ſoule as to the bodie. It is then the Eternall and the Almighty, that both promiſeth & threatneth: This holy Scripture teacheth vsus the ſame thing, which the creation of the world doth: namely, that there is a God, almighty, all-wiſe, moſt good and beneficiall. He therefore that is the Auctor of the creatures, is alſo the Auctor of the holie Scripture. In this Scripture we find predictions of matters, which mans vnderſtanding could neuer foreſee: yea, the verie time of the performance of the ſame is many times noted, ſometimes a hundred yeares, a thouſand, yea, three thouſand, before they came to paſſe. Yet are they alwaies fulfilled in their due time: of neceſſitie therefore, God muſt be the Auctor of the ſame.
7 Again, all the Philoſophers together in their many volumes hauehave neither ſaid nor taught ſo righteous, ſo holie, and ſo neceſſarie matter, as doth this holie Scripture in the ten wordes of the law: yea, euen in theſe two ſhort ſentences. That we ſhould louelove God with all our hart, with all our ſtrength, and with all our ſoule: & our neighbour as our ſelfe. From God onlie therefore muſt this doctrine proceed. The ſtyle likewiſe of this Scripture is ſimple and without affectation, and yet it penetrateth and pierceth the hart and conſcience, far more deepely then the writings of the moſt excellent Orators in the world. Whence ſhould ſuch efficacie proceed,1. Cor. 2.4.5 but from the ſpirit of God, which is the Auctor thereof. This is it that S. Paul expreſly noteth, ſaying. Neither ſtood my woord and preaching in the entiſing ſpeech of mans wiſdome, but in plaine euidence of the ſpirit and of power: That your faith ſhould not be in the wiſedome of men, but in the power of God.
8 This holy ſcripture propoundeth vntounto vsus the hiſtory from the beginning of the world, with the doctrine euer ſince continued among both Iews & Chriſtians: yet (which is wel worthy to be marked) we find no contradiction or diſagreement, either in the hiſtories or doctrine, that may not eaſily be vnfoulded and reconciled. But as for other books, they begin their Hiſtories two or three thouſand yeares later. And what diſcorde do we find in their writinges, both in their hiſtories and in their doctrine▪ Againe, there are no books for the maintenance and confeſsion of the doctrine whereof, both men and women, euen by thouſands from age to age, Princes, marchants, artificers, learned and vnlearned, hauehave voluntarily reſolued, euen with cheerfulnes to abandon fathers, mothers, husbands, wiues, children, goods, dignities, yea, life it ſelfe, and ſuffered torments that cannot be ſuſtained by any one that is not holden vp by ſome diuine power. Yet heer may you behold Martirs, that is to ſay, authentical witneſſes, that this holie ſcripture proceedeth from God. This alſo is the reaſon, why of all other bookes, the Deuill, an enemie to God, and to the ſaluation of mankind, hath moſt endeuored to falſifie, to corrupt, and to aboliſh this holie Scripture: therby as it were confeſsing that proceeding from God, it is repugnant to him, & neceſſarie for mans ſaluation. And yet hath the ſame bin miraculouſly preſerued and kept in his integrity, euen with the danger of their liues that were guardians thereof: yea, which is more, euen by the Iewes themſelues, the ſworn enemies to Ieſus Chriſt, of whom the Law & the Prophets do beare witnes. And therfore S. Auguſtin compareth them to Stationers, who in their ſhops do keep many books, but for the vſe of other men. They hauehave bin preſerued therefore vndoubtedly by his only prouidence, who was their Auctor. And to this purpoſeis the example of the time of Antiochus moſt notable: For in his daies,1. Mac. l. 57 59. namely in the hundred and fiue & fortieth yeare of the Grecian Monarchie, did they deface and burne all the books of the Law that could be found, and yet within two yeares after,1. Mac. 3.37 48. euen in the hundred and ſeuen & fortieth yeare of the ſaid Monarchy, was the book of the Law foūd again among the Iewes. Yet who did euer obiect either to the Iewes or Chriſtians, that the bookes of the old & new Teſtament, were foiſted in or inuented by men, except theſe Atheiſts, becauſe they would deny that ther is a God?
9 Againe, many of thoſe that from time to time hauehave made warre againſt the holy Scriptures, ſeeking either to falſifie or vtterly to aboliſh the ſame, and perſecuted the profeſſors thereof, hauehave felt the ſmart of Gods horrible iudgements poured vppon them, and departed this life in moſt wonderfull & terrible manner, which (no doubt) was a vengeance that God, the author of this Scripture, executed againſt them. As in deed many of them hauehave bin likewiſe forced of themſelues to confeſſe their torments to proceed frō the hand of God, ſtretched forth to puniſh their impietie. By the premiſes therefore it ſufficiently appeareth, that the diſaduowing and denying of the holy Scripture to bee the word of God, proceedeth not of ignorance, but euen of peruerſe obſtinacie and mallice, and therefore that we hauehave iuſtly produced ſo many millions both of Iewes & Chriſtians, profeſſors of this holy Scripture, as witneſſes that there is one God, againſt all thoſe that in mallice reiect the ſame, leaſt they ſhould be forced to confeſſe that there is a God.
10 If this ſuffice not, we will ſecondly produce for witneſſes all people & nations of the world, that hauehave bin ſpred ouer the whol earth from the creatiō of the world to this day. For they all with one conſent, do acknowledge that there is ſome God or Gods. A certaine philoſopher & heathen Orator hath written, that there is no nation ſo barbarous, as not to confes that which theſe wretches do denie, namely, that there is ſome God, and theſe bee his words. Among all men of whatſoeuer nation, this is one conſtant and reſolute opinion, that there be Gods: for it is a matter euen borne with man,Cicero in his ſecond book of the nature of Gods. and (as it were) grauen in his ſoule. What theſe Gods are, there are ſundrie opinions, but that there are Gods, no man doth denie. And all his ſecond booke hee applieth to proue that there are Gods. All philoſophers, hiſtoriographers, & Poets do make mention of theyr Gods, whom they inuocate & call vponupon. Would man, who by nature is proud & ſtout, ſtoope to Images of wood, ſtone, ſiluer, or gold, either offer anie ſacrifice to the ſame, or looke for any goodnes in the ſeruice and worſhip of them, if this opinion, that there is ſome God, whom if they think to proſper, they muſt inuocate and call vponupon, were not grauen in his heart? Admit moſt men throughout the whole world do worſhip falſe Gods, yet doth their ſaid worſhip teſtifie that this is common among them, to beleeue that there is ſome God. Likewiſe that in their ſeuerall opinions, they all do ſuppoſe that they worſhip one true God, & ſo do manifeſtly condemne thoſe that thinke there is no God. Which is more: Euen the diuerſitie of Gods that is in the world, doth euidētly declare, that to beleeue a diuinitie, is no doctrine learned in the ſchoole of man, neither anie agreement among men: but rather that nature (the common mother of all) hath taught them that there is a God, & thus they that denie it, are no partakers of mans nature. Moreouer, ſwearing, or the oth that is commonly in vſe with all nations, either for the maintenāce of the truth, or for the true performance of what ſoeuer is inuiolably promiſed, is another plain proof, that al men liuing doo confeſſe that there is a God, who knoweth the ſecrets of all harts, loueth truth, and puniſheth falſehood.
11 Some replye, that whatſoeuer the worlde beleeueth concerning God, proceedeth onelyonly of the craft and pollicie of thoſe that hauehave ſought to purchaſe authoritie for their laws & decrees, vnderunder colour of communication with the Gods, from whom, ſay they, they hauehave receiued whatſoeuer they hauehave commanded to men. But this gloſſe which they pretend, would bee of ſmall account with men, were not this perſwaſion, that there are Gods, whom they ſhould feare to offend, firſt grauen in their harts. For had they not beleeued it, they would boldly hauehave ſcorned thoſe that ſhuld boaſt of ſuch cōmunication with the Gods. And therfore euen thoſe men whō they charge with ſuch policies, are alſo witneſſes that al men do beleeue that there is a God. Again, peruſe al books that euer wer writtē, frō the beginning of the world to this day, and ſee how many notable perſons we ſhall find that euer maintained this blaſphemie, that there is no God.Plut. in the decrees of Philo. li. 1. c. 7 Cicero in the firſt booke of the nature of Gods. Well do they make mention of one Diagoras a Melian, and a poet: of one Theodorus a Grecian: of one Ephemerus a Tegaean, & ſome others accounted to be Atheists. But why were they ſo accounted? Not becauſe they vtterly denied a God (for euen Diagoras beginneth his verſes with a confeſsion, that all things are ordered by a diuinitie:) but rather for that they ſcorned the Idols & multitude of Gods. As Ephemerus was termed an Atheiſt, becauſe he writ that the Gods of the Gentiles hauehave beene excellent perſonages, whoſe portraitures hauing bene reſerued for remembrances, were after conuerted into Idols. We alſo read that Protagoras the Abderite, Cicero in his firſt booke of the nature of Gods.for writing in the beginning of his booke, I wot not what to ſaie, whether there bee Gods, or whether there bee none, was by the commandement of the Athenians baniſhed their towne and territories, & his bookes openly burned: whereby many were made more ſlacke in the profeſsion of the like opinion, conſidering that the only doubt whether there were Gods, could not eſcape puniſhment. True it is, that certain Philoſophers tearmed Sceptiques, called the ſame againe into queſtion. But the reaſon was, becauſe their profeſsion was to doubt of all things, euen of thoſe which they did both ſee and touch, yea, and whether themſelues were or were not. They that beleeue not their owne ſenſes, that blacke is blacke, that fire is hot, that ſnowe is white, that iſe is colde: in briefe, that doubt of euerie thing that is, and whether each thing be ſuch as we ſee it, feele it, heare it, &c. are ſurely deuoide of ſenſe, and yet not ſo ſenſeleſſe as the Atheiſtes: for thoſe men doe but doubt whether there bee Gods, but theſe men doo vtterly denie that there be anie. Thus wee ſee the teſtimonies and confeſsions of all people and nations in the worlde, for the ſpace of fiue thouſand yeres, (for ſo long it hath continued) who all with one conſent do condemne the blaſphemie of thoſe, that to the contrarie dare affirme, that there is no God.
12 Moreouer, the very deuils do beleeue that there is a God, and doo tremble,Iam. 2 19. as ſaith Saint Iames. And heereof we hauehave many teſtimonies among the writings of the Heathen. Among others, Apollo that God, or rather deuill, ſo famous among the Ethnikes, ſayth thus. We deuils that haunt both land and ſea, do tremble at Gods ſcourge, vnderunder whom the whole worlde doeth quake. Theſe Atheiſts therefore are more incredulous than the verie deuils: and leaſt they ſhoulde tremble with the deuils, do choake vp all remembrance of God: yet hath experience from time to time, & euen to this daie taught vsus, that they which moſt impudently would ſeeme to beleeue no diuinity, hauehave bin & are the firſt & loudeſt confeſſers of the ſame, whēſoeuer it vouchſafeth to be reueled by thūder, earthquakes, & ſuch other extraordinary works: for the horrible terror which then affrighteth thē, forceth thē euen to cry out and confes, that their deniall of God groweth onelyonly of their drouſines in his ordinary workes, conſidering that being wakened by the extraordinary effectes of his power, with trembling and terror they acknowledge that there is a God. Againe, euen in Gods ordinarie workes, they doo by ſpeech confes that which they wil not beleeue. For whē they ſay, it raineth, it ſnoweth, it haileth, it bluſtreth, it is hot, it is cold, &c. If a man ſhould demand who doth all this, it would amaze them. And why? Becauſe it is a common perſwaſion with all men that it is God, & that thoſe workes are proper to God onelyonly. As contrarywiſe, when at the entering into, or beginning of anie communication, if a man ſhall ſaie, he writeth, he commandeth, he walketh, hee eateth, hee commeth. This were an inconſiderate phraſe of ſpeech, and would miniſter occaſion to demand who it is that writeth, commandeth, walketh, eateth or commeth. And why? Becauſe thoſe actions are common to many. But the other being proper to God only, men neuer aske, who haileth, who raineth, who ſnoweth, &c. becauſe euerie man referreth thoſe workes to God. Thoſe likewiſe, who to the end to denie God, doo referre ſuch workes to nature, doo euen in their owne ſpeech condemne themſelues, in that they ſaie not, ſhe raineth, ſhee ſnoweth, ſhee haileth, as ſpeaking of nature: but doo ſaie: it raineth, it ſnoweth, it haileth, as ſpeaking of God. Concluding therefore this purpoſe: firſt, all Iewes and Chriſtians: ſecondly, all Heathen throughout the whole worlde, doo with one voyce confeſſe that there is a God: And laſtly, the verie Atheiſts them ſelues, both in trembling and ſpeech, doo many times acknowledge that, which willingly they would deny, namely, that there is a God.
13 Now let vsus go forward, and come to other creatures, yet comprehending man alſo, who all without ſpeaking ſhal teſtifie that there is a God. Of theſe there are four ſorts. The firſt hauehave eſſence onelyonly, as the elements, the ſunne, the moone, the earth, the ſtones, and the water. The ſecond hauehave eſſence and life, and are called Vegetatiue, as hearbs, trees, and all plants. The third hauehave eſſence, life, and ſenſe, as ſoules, fiſhes, and other beaſts. Finally, others hauehave eſſence, life, ſenſe, and reaſon, as man. Now to begin with the firſt; if we aske, which was firſt, Eſſence, or no Eſſence? The anſwere is plaine, and by all men confeſſed, namely, no Eſſence, and this doth neceſ…itie require: for otherwiſe the elements, the earth, the ſea, to be briefe, euen euerie thing that is, muſt hauehave beene from all eternitie, and hauehave had no beginning. Beholde, heere is alreadie one abſurdity, which mans vnderſtanding doth gainſaie. As alſo it is a moſt reſolute point, that whatſoeuer is eternall and without beginning, is alſo immortall, and without ending. That which is from euer, is alſo for euer. But eueryevery thing that is (God excepted) is by nature ſubiect to change, corruption, death, and end. Nothing therefore that is, is eternal & without beginning, but God who giueth beginning & eſſence to euerie thing that is. Moreouer, if that which is, had bin from all eternitie and without beginning, then muſt it of neceſsitie enſue, that the elementes, the earth, the water, euen ſo many things as are, muſt bee ſo many Gods, conſidering that nothing can be from all eternitie, or without beginning, but that which hath his eſſence of himſelfe, and conſequently, God onelyonly. And therfore to denie a beginning in any thing that is, is to acknowledge the ſame to be a God, whereof it would followe, that for the denying of one God, wee ſhould bee forced to confeſſe that there be as many Gods as there be elements, ſtars, ſtones, grains of ſand vponupon the earth, or drops of water in the ſea: If then wee muſt confeſſe, that anie thing that is, hath not euer bin, but hauehave had ſome beginning, then muſt it enſue, that there is a God, who of nothing hath made that that is, euen as it is written, In the beginning God made heauen and earth. Gen. 1.1Thus wee ſee how that which hath eſſence onelyonly, euen without life, ſenſe, or reaſon, doeth neuertheleſſe without ſpeaking, euidently teſtifie, that there is a God, that gaue vntounto it eſſence and beginning. And in deed anie thing that is, is either a creature or a creator: But if the creature preſuppoſeth and acknowledgeth a creator, and conſequently a God: Then do the elements the earth, the ſea, the ſtones, and in briefe, eueryevery creature by his eſſence, teſtifie againſt the Atheiſts, that there is a God, their creator.
14 If they replie, that euerie thing that is, is of it ſelfe: we will demand, ſince when? If they anſwere, from all eternitie, how can they proue it? Beſides, they muſt make as many Gods, as there be things that hauehave eſſence, as is afore ſhewed. Otherwiſe it cannot be choſen but that they hauehave bin ſince ſome time. Which if they graunt, then let them tell vsus ſince what time that that is and before was not, made it ſelfe, and thereof lay downe ſome proofe. But contrariwiſe, if of nothing nothing be made, as the Philoſophers do define, then could not that which was nothing, make it ſelfe ſome thing, and aſſume anie eſſence, conſidering it was nothing. Thus it followeth, that it is contrarie to all reaſon and mans capacitie, to ſaie that anie thing that is, is come of it ſelfe. And therefore we muſt grow to acknowledge a God, who only hauing beene from all eternitie,Exod. 3 giueth eſſence to all that is. As alſo in reſpect thereof hee is called among the Hebrewes Iehoua, Apoc. 1, 8ſignifiyng this worde Eſſence, and with the Greekes foreign, ſignifiyng, he that is, becauſe God is of himſelfe Eſſence,Rom. 11.36 and giueth eſſence to his creatures, as it is written, Of him, and through him, and for him are all things.
15 But let vsus farther conſider euerie thing that is, in ſtate as it is. The Philoſophers are of opinion that the earth, together with the ſea, doo containe in compaſſe or circuit ſixe thouſand, three hundred Dutch miles. Alſo, that the bodie of the Sunne is a hundred, ſixtie, and ſixe times greater than the earth. How great then is that heauen wherein the Sunne is contained? Or rather, how great is the higheſt heauen which inuironeth all other heauens that doo compaſſe the ſame, wherein the Sunne hath his habitation, yea, and with a meruailous diſtance? How many ſtars bee there in the skie? How many drops of water in the ſea? Or how many graines of ſand vponupon the earth? If all the men in the world, kings, or philoſophers, who hauehave not onelyonly eſſence but alſo life, ſenſe, and reaſon, cannot without matter precedent make one drop of water, one ſtone, or one candle. How can theſe creatures of ſuch incomprehenſible greatnes as are the heauens, of ſuch wonderfull brightnes, as are the Sunne, the Moone, and the ſtarres, and ſo abundant as are both lande and ſea, hauing not ſo much as eſſence, giuegive to themſelues eſſence, yea, and ſuch eſſence as they now hauehave? Yet ſpeaking onelyonly of eſſence, common ſenſe doth alſo denie that. Let vsus therefore conclude, that there is a God almightie, who being of himſelfe, from all eternitie, in his time hath of nothing created both heauen and earth, according as Moſes hath affirmed, ſaying,Gen. 1.1 In the beginning God made heauen and earth.
16 Moreouer, experience teacheth, that the heauens hauehave their motions: But whence come thoſe motions, euen motions of ſuch incomprehenſible ſwiftnes, that as we ſee by daily practiſe, the Sunne in foure and twentie houres compaſſeth the whole earth, and conſequently in one houre runneth two hundred ſixtie Dutch miles. Beſides, the heauen where the Sunne hath his abode, is from the earth 1202700. leagues. How many leagues then doeth hee dayly runne in his owne heauen? A matter incomprehenſible to mannes capacitie. But euerie motion, eſpecially in thinges that hauehave eſſence onelie and no lyfe, doeth of neceſsitie preſuppoſe a moouer that cauſeth the motion. And this doo wee plainelye ſee in the Earth, in Starres, in Water, &c. which hauehave no motion, but from others. The motion therfore of the heauens doo euidently teſtifie that there is a God, who being of himſelfe immoueable, giueth motion to all his creatures.
But who diſpoſed the wonderfull order which we find to be in all creatures that hauehave but eſſence onelyonly, that an inferior heauen ſhould be comprehended in a greater, and that againe in an other greater, and ſo conſequently of the reſt? Who placed the Sun, the Moone, and the Stars in their heauens and places? Who formed and continueth the double motion of the Sunne in all ſeaſons, from Eaſt to Weſt, from one pole to another? Who ſo eſtabliſhed the foure elements vnderunder the heauens, that the region of fire enuironeth the aire, the aire the water, and the water the earth? The nature of contrarieties is one to deſtroie another, as the water to quench the fire, and the fire to drie vp the water: yet are theſe four elements kept in ſuch accord, that of the ſame being mixed and vnited together, all bodily creatures are formed, and doo conſiſt, not conſuming or diſordering one of another: It muſt their needs be that there is a God, the creator, preſeruer, and conducter of the elements.
18 Who guideth the courſe of the heauens in ſo certaine & inuariable a meaſure, that a man may foretell at what houre a hundred yeres hence the Moone or Sunne ſhall bee eclipſed? Who placed the heauie lumpe of the earth as a center to the world, & hanged it in the aire? What handes do withholde the ſea which lyeth higher than the earth, from drowning the ſame? Can this wiſedome, conduct, and power, which doo thus ſhine in theſe workes, be found in anie thing that was not, to place it ſelfe in eſſence, and ſo to direct guide, and maintaine it ſelfe? Had theſe creatures had their eſſence from all eternitie, yet coulde that which had onelyonly eſſence, without life, ſenſe, or reaſon, hauehave eſtabliſhed ſuch an order, courſe, and conſent? to bee briefe, this worke of ſuch incomprehenſible wiſedome and power? Wee muſt therefore confeſſe, that anie thing that hath onelyonly eſſence, conſidered, as is aforeſayd, doth exclime againſt the Atheiſts, and crie out that there is a God, the author of the ſame: as Dauid ſaith,Pſal. 19 1 The heauens declare the glorie of God, and the firmament ſheweth his handie worke. Againe, The pillers of the earth, ſayth Hanna the mother of Samuel, Sam. 2.8are the Lordes, and hee hath ſet the earth vponupon them. Pſal. 104 9And Dauid ſaith, But God hath ſet the ſea a bound which it ſhall not paſſe, neither ſhall it returne to couer the earth. As alſo Iob doth more at large declare.Iob. 3…
19 As for thoſe creatures which hauehave Vegetatiue life, as hearbs and all plants, the ſame are alſo ſo many vnreproueable witneſſes, that there is a God. No man can giuegive that which he hath not: but the earth hath onelyonly eſſence and no life: Likewiſe the Sun which warmeth the earth, the raine that watereth it, or the ſeed whereof the plant doth come. The life therfore of hearbes and plants doth loudly teſtifie that there is a God, the author of the ſame. Againe, whence came ſuch diuerſitie of hearbs & pla…ts in one ſelf ground? So many kindes of trees, ſome fruitfull, ſome vnfruitfull? And among the trees that beare fruit, ſo many ſundrie ſortes, as apples, peares, cheries, plums, &c. Alſo among apple trees, ſo many kindes of apples: among peare trees, ſo many ſortes of peares: likewyſe of chery trees, plum trees, and all others that beare fruit. Each ſort notwithſtanding either of apples, peares, or cheries, &c. bearing ſome diuerſitie in forme, colour, and ſauour, or taſt. The lyke in hearbes. Come into a medow, looke vppon a garden, howe manie kindes of hearbes ſhall you ſee of ſeuerall formes, colours, taſtes, or ſmels. And whereof proceede all theſe hearbes and trees, theyr leaues and fruit, their ſhape, colour, and ſmell, and their ſeuerall properties & vertues? They proceed neither from the earth, from the ſunne, from the raine, no neither from the ſeed. The eie ſeeth it, the capacitie knoweth it. The whole therfore proceedeth from God. And in deed, ſow in one ſelfe ground one ſelfe hearbe, vnderunder one ſelfe forme, and let it be watered with one ſelfe water, yet do no other kinde of hearbes ſpring vp? But ſome wil ſaie, that it is of the ſeed, that the life and diuerſitie of hearbes, trees, flowers, and fruites doth proceed. Yet keepe the ſeed out of either the earth, the ſunne, or the raine, and it wil lie dead and bring forth nothing. And open the ſeed, therein peraduenture may you diſcerne ſome ſmall ſprout hauing eſſence, yet wanting both life, forme of hearb, colour, or fauour thereof. It muſt needs then hauehave ſome other originall than from the ſeed onelyonly. And whence, but euen from God? Againe, what is the cauſe that one kinde of ſeede ſtill bringeth forth one kinde of hearbe, with all the ſtems, leaues, colour, ſauour, propertie, and vertue a like? HaueHave theſe ſmall ſprouts, which hauehave onelyonly eſſence, vnderſtanding alſo to agree to bring forth hearbes alike? Are they able to doo it, either to giuegive that which they hauehave not? If not, then ſome other muſt imploy his power and wiſdome, and that is God, as it is written.Gen. 1.11 In the beginning of the world hee ordained, that euerie tree and hearb ſhould bring forth ſeed to increaſe, according to his kind. And therefore ſo many hearbes and trees as we ſee in gardens, medowes, & foreſtes, are ſo many witneſſes againſt the Atheiſtes, that there is a God.
20 Now let vsus ſpeake of thoſe creatures that hauehave not onelyonly eſſence and life, but alſo ſence or ſeeing: As fiſh, ſoules, and other creatures. Firſt as concerning their generation: For example, wee might demaund of thoſe men that do belieue that ther is no God, whether was firſt, the henne, or the egge: For the egge commeth from the henne, and the henne out of the egge. If they anſwere, the egge: How came that egge without a henne? Or how could that which was not, make it ſelfe an egge? Or how did that which was an egge, hauing onelyonly eſſence, giuegive it ſelfe life? Sith alſo that feeling commeth of ſence, how could a thing that had onelyonly eſſence, giuegive it ſelfe ſence to heare, ſee, taſt, ſmell, or feele either cold or heate? Againe, if there bee not alſo a cocke with the henne, or that the henne ſitteth not vponupon the egge; the egge wil rot & bring forth nothing. How therefore could the egge, if it were before the henne, bring forth the henne, conſidering there was neither cocke nor henne, as alſo that the egge had onelyonly eſſence, but neither life nor feeling? If they ſay the henne was before the egge, yet wil not that ſuffice: For of neceſſitie there muſt alſo hauehave beene a cocke with the henne before the egge, for otherwiſe the egge would neuer hauehave yeelded a henne. It muſt needs then be that God hauing created heauen & earth of nothing, of that which neuer was either egge or henne,Gen. 1. hath created the cocke & the henne to bring forth egges, frō whence the hens hauehave their originall, as Moſes teacheth.
21 But yet let vsus marke how the henne proceedeth from the egge. Imagine the egge to be vnderunder the henne; what is in the egge A ſubſtance hauing onelyonly eſſence, but neither token of life, o… forme of ſoule. Come againe within a few daies, & ye that perceiue the head of a litle chicken piercing the egge …he… with her head and clouen beake: Looke vponupon the eyes and ſhape of the head: Marke what is in it; heare the voice: Come to the body conſider the winges and the feete: What is in the body: the …ers, the diuerſitie of colours and to conclude, the life and motions thereof. Remember that al this was wrought within the egge ſhell, whereto … any man ſet hand or vnderſtanding. Who the… without touching the inner ſide of the egge, hath formed ſuch a creature, onelyonly through the hens warming of the egge, who knew not what the did? Who ſo will not acknowledge it to be onelyonly God, doth combat againſt his owne conſcience and reaſon. Moreouer, who is the cauſe that hennes egges alwaies do yeeld chickēs, & the egges of other ſoules young ones according to the kinde from whence they came? Doth this diuerſity of ſoules reſt either in the egges or in their ſubſtance? EueryEvery man knoweth no. The ſmall chickens therefore iſſuing out of their ſhels, are witneſſes ſufficient againſt the Atheiſts, that ther is a God, who hath created & formed them.
22 Next, let vsus behold other ſoules, flying in the aire. Al waightie thinges fall toward the earth: What is it then that beareth vp the ſoules in the aire? If they ſay, the wings: Put the winges of a ſwanne vponupon a dead ſparrow and caſt it vp into the aire, yet will it fall to the ground, wings and all. The ſoule therefore muſt hauehave life, neither is that enough: For in her winges ſhe muſt alſo hauehave very artificiall motions, together with a wonderfull induſtry to flie maruailous ſwift: Some times to turne ſhort, ſome times to mount aloft as the larke, and ſometimes to ſtoope very low as the ſwallow. And whence proceedeth this induſtry and skill, but from God? Againe, who created the aire to beare them vp: Meate to nouriſh them: & indued them with induſtry to make their neaſts, but God? But this may ſuffice for ſoules. Neither ſhall wee neede to aledge like teſtimonies for the diuinitie, as may bee noted in fiſhes and other creatures, who all with one conſent doe agree in their generation, ſhape, life, nature, propertie, and other conſiderations to proclaime that ther is a God, from whom they take their eſſence, life, feeling, and motions.
23 Laſtly, let vsus come to the chiefe handiworke of God, which is man, of the philoſophers termed the little world, becauſe that in him we may diſcerne as it were an Abridgement of the whole world, yea more then is to be ſeene in all the world beſides. For man, beſides his eſſence, life, and ſence or feeling, hath alſo reaſon & vnderſtanding. The frame of mans body in eueryevery part therof, both internal & externall, conſidered, doth ſufficiently teſtifie him that created it, to be a maſter workman. And in deede, who could ſo exactly proportion all the members of the body: So diſpoſe & order it, that eueryevery part the…of hath relation to the vſe & ſeruice one of another, together with the preſeruation of the body, vnderunder the conduct of a ſpirit that gouerneth the whole, which without motion giueth ſeuerall motions to all the members of this body, with reaſon and vnderſtanding to guide eueryevery member in his action, repreſenting to it ſelfe thinges paſ…, preſent and to come, neere or farre off, concealed and …dden in the ſea, within the center of the earth, aboue the heauens, or in the bodies or heartes of men, and declaring the imaginations thereof by the diuerſe motions of the tongue: And albeit ſuch a ſpirit be in vsus, yet can we neither ſee nor comprehend it? Howbeit man compoſed of ſuch a bodie, of ſuch a ſpirit or ſoule, cannot bee from all eternitie, as in other creatures we hauehave proued. The time was that man was not, that he liued not, that he had neither feeling nor reaſon. Whence thē came the firſt man, who was nothing? How could that which had neither life, feeling, nor reaſon, giuegive it ſelfe that which it had not? How could that which was no ſpirit, make it ſelf a ſpirit? How could that which had neither vnderſtanding nor reaſon, make it ſelfe vnderſtanding and reaſon? When thou ſeeſt a man,Gen. 1. thou preſuppoſeſt a father, and to that father another father, and ſo vpward, vntill at laſt thou commeſt to Adam: There art thou put from thy naturall diſcourſe, and preſuppoſing a father for him: and ſo art driuen to acknowledge God to hauehave created the firſt man, as Moſes alſo rehearſeth. Hee that ſeeth onelyonly the portraiture of a man, doth immediatly conceiue a painter, and if it be a faire peece, his firſt queſtion is, Who made it? If a dead peece of worke ſhall make vsus conceiue a liuing worke-man, much rather ſhould a liuing peece of worke, namely, Man, make vsus to conceiue a quickning worke-man, euen God, who onelyonly is able to giuegive eſſence, life, feeling, and reaſon.
24 Now let vsus proceed to the woman. If man were of himſelfe, muſt woman be ſo alſo? If ſhe likewiſe were of her ſelfe, how came ſhe to be ſubiect to man? How did ſhe ſo conueniently diſpoſe all partes of her bodie to the generation of children? To the nouriſhing of them in her wombe, with her owne bloud? To ſuch painfull child-birth? To the changing of her bloud into milke, in her paps and dugges, ſo conuenient for the ſuckling of her child? Man and woman hauing eſſence, lyfe, ſenſe, and reaſon, cannot neuertheleſſe ingender either when they will, or what they will, male or female, neither frame or ſhape one onelyonly member of the little babe conceiued in the mothers wombe. How then could man and woman euen before they had life, feeling, reaſon, or ſo much as eſſence, come by vnderſtanding, power, and conſent to make themſelues that which they were not, to giuegive themſelues that which they had not, and to agree to make the one male, the other female? Man therfore & woman, are the verie worke of God, the almightie & wife worke man.
25 Beſides the teſtimonies of all people and nations that euer were, who all doo confeſſe that there is a God, wee hauehave propounded foure ſortes of creatures, who without ſpeech doo each for it ſelfe teſtifie againſt the Atheiſts, that if they will not confeſſe and acknowledge a God, they are vndoubtedly blinde, ſenſeleſſe, deuoide of vnderſtanding or ſoule. Now let vsus conſider all theſe creatures ioyntly and together, throughout the whole world. Firſt, if all thinges bee of themſelues, or from all eternitie, did they make themſelues ſuch as they now are indiuiſibly, or in particular? If euerie grain of ſand, euerie drop of water, eueryevery clod of earth, eueryevery ſtone, euerie kinde of hearbe and plant, euerie birde, ſith, creature, male or female. If I ſaie, euerie of theſe creatures made it ſelfe, & neuer was before or from all eternitie: Firſt, to the end to denie one God they confeſſe millions, conſidering that whatſoeuer is of it ſelfe, as alſo anie thing that is from all eternitie, is God. Secondly, all creatures hauing onelyonly eſſence, lyfe, and ſenſe, are by nature ſubiect to corruption, as experience teacheth, and therefore they cannot hauehave beene from all eternitie. For whatſoeuer is eternall, is immortal, and not ſubiect to corruption or change. But how could they hauehave made themſelues of nothing, conſidering that notwithſtanding theyr eſſence and life, they cannot preſerue themſelues, but are ſubiect to change, corruption, and death? If they ſaye, that at the beginning there was ſome lumpe, whereof euerye one was formed, wee woulde demaund, who created that lumpe, And ſo muſt wee returne to the ſaying of Moſes, who writeth, that In the beginning God created heauen and earth, Gen. 1.and the earth was without forme and voide. Wee would alſo demand, ſith this lumpe was without ſhape, lyfe, motion, or vnderſtanding, whence came this diſtinction of creatures, ſo farre differing eache from other: ſome hauing onelyonly eſſence, others eſſence and lyfe, others eſſence, lyfe, and feeling, and others all foure, eſſence, lyfe, feeling, and reaſon? Who made ſuch an vneqeuall diuiſion? Who ſubiected the Sun and Moone to the vſe of man? The earth to nouriſh hearbes and plants? The hearbes and plants to nouriſh cattell? The cattell and ſith to nouriſh man? In this ſo vnequall a proportion and ſubiection repugnant to nature (by nature the great will not willingly ſubiect themſelues to the ſmall) whence commeth ſo good agreement and obedience? Neceſſarily therefore wee muſt conclude, that there is a God, a creator, diuider, and conductor of his creatures, who protecteth the order that he hath eſtabliſhed among them.
26 Then let vsus looke into this vniuerſall world, and therein beholde the heauens beautified with the Sunne, the Moone, and the ſtarres, the earth clothed with hearbs, plants, and creatures, the ſea repleniſhed with water and fiſh, man endued with vnderſtanding and reaſon, brought into this world (as it were) into a pallace, abounding in all goodnes, and heere inioying ſo many creatures in ſuch numbers and diuerſe ſortes. Who heareth not this vniuerſall world, in eueryevery part thereof exclaiming againſt theſe Atheiſts, that there is a God? Who is he, which paſsing through a forreſt, & there finding ſome building, though halfe decard, will not immediatly imagine the ſteps of ſome men, who paſsing that way hauehave thereto ſet their hands: (for it could not be the work of any other creature) How then can anie man poſsibly beholde this excellent frame of the world, & not iudge immediatly, that a greater than the world or man, hath thereto ſet his hand? What man, when he ſeeth a faire houſe gallantly built, will thinke that it hath ſtood from all eternitie, either that it built it ſelfe, and not rather preſuppoſe an Architect, or builder? How much rather ſhould this frame of the worlde directly lead vsus to the creator? And what man is he, who acknowleging his eſſence, his life, his ſenſes, his ſoul, vnderſtanding & reaſon, withall, contemplating this world created for him, will not immediatly confeſſe that man is created for a greater than himſelfe, namely, for his creator? The ſoule mouing and guiding the bodie, is truly the image of God, mouing and guiding the world and man in the vſe of the ſame. Wherfore, like as he cannot hauehave eſſence, life and motion, but the ſame muſt be to him a certaine teſtimonie of his ſoule liuing within him: ſo the eſſence, life, ſenſe, motion, & vnderſtanding of al that is in the world, is an aſſured & ſtedfaſt groūd to beleeue that there is a God, the creator, preſeruer, and guider of this vniuerſall world.Act. 17.21 Euen as an ancient heathen, alledged by ſaint Paul, doth ſaie, In God we all doo liue and moue. Neither can any man vſe his ſenſes in the contemplation of the world, and inioying of ſo many creatures & benefits of God, daily poured vponupon him, but as if with his hande he felt him, he muſt needs perceiue there is a God. And therefore not amiſſe ſaid a certain Ethnike, That he that denieth a God,Auicenna, an Arabian. is not beſides his wits, but euen vtterly is deuoid of wit.
27 Theſe wretched Atheiſts doo reply, Who did euer ſee God, that we may beleeue him. Which is as much, as if they ſhould ſay, that we muſt beleeue no more than we ſee with our eies. And thus to the end to deny God, they renounce the other foure bodily ſenſes, together with the vnderſtanding and reaſon of their ſoule, & ſo growe to brutiſhneſſe. Neuertheleſſe albeit they ſee not the heate in a burning coale, yet if they bee touched therewith, they crie out and confeſſe that it is hot. They ſee not the coldneſſe of Iſe, yet by experience they confeſſe it is colde. They ſee not the bitterneſſe or ſweetnes of meate or drinke, yet doo they by taſt beleeue the bitternes of gal, & the ſweetnes of honie. They confeſſe the ſound of a bel & muſicall inſtruments, albeit they ſee thē not, but heare them onelyonly. They likewiſe beleeue an aire that they breath, and a winde that bloweth, yet neuer ſee either: A woman feeling the motions of the babe in her wombe, beleeueth that ſhe is with childe, albeit ſhe ſee it not.
28 If they ſaie that experience teacheth them to beleeue all theſe thinges, then let them renounce their blaſphemie, Who hath ſeene God that wee may beleeue him? And let them beleeue that there is a God, of whom they both ſee and feele ſuch experience, & ſo certaine and mightie effects both in the world and in themſelues, as is afore ſhewed. If they can beleeue that they hauehave eies and a forehead, albeit they ſee them not but in a glaſſe: let them alſo beleeue there is a God, whoſe image they ſee ingrauen throughout this vniuerſall world. If being in a priſon, where they ſee but a glimpſe of a Sun beame, they neuertheles beleeue that the Sun is vp and ſhineth ouer the earth: wherefore do they not likewiſe beleeue that there is a God that guideth the world, when they are forced to feel, no…e, and confeſſe ſo many whole beams of his eternitie and prouidence ſhining in the world? By diſcourſe paſsing from the riuer to the fountain, and from the fountain to the ſpring, they beleeue that the riuer hath a ſpring: why are they not likewiſe guided by theyr diſcourſe from the creatures to the creator and author of the ſame? from the ſo excellent frame of the world, and from man, to the maſter Architect and builder? But it euidently appeareth, that theſe people do malitiouſly ſight againſt their owne conſciences, againſt their bodily ſenſes, and againſt al diſcourſe of their vnderſtanding, to deny that there is a God, by demanding, Who hath ſeene him that they may beleeue.
29 But this is the ſubtiltie and poiſon of the deuill. By this ſelfe reaſon and argument doo they alſo conclude, that they hauehave no ſoule, that there be no deuils, that there is no hel, for of all this they ſee none: & this to the end that they may the more outragiouſly, as beaſts, giuegive themſelues ouer to the luſts and paſsions of their fleſh, without feare of God, of deuill, or of hell, and ſo liue without remorſe of conſcience. This truely is a cable and mightie cha…e, by the deuill bent to drawe them to all iniquitie, and ſo to heape vp fierie mountaines of Gods terrible wrath againſt ſuch monſters. Rightly therefore hauehave we placed this as the chiefe and principall folly in man, To beleeue there is no God. For as it extinguiſheth all feare of euill doing, ſo doth it quench all affection to pietie, louelove, holynes, and patience. To be briefe, it is the verie meanes to transforme man, not into a beaſt, but into a deuill. Let vsus conſtantly therefore renounce this extreame folly and madnes, yea, let vsus abhorre all ſuch cogitations, and beleeue that there is a God, a creator, and a redeemer, who by his prouidence guideth the whole world, and eſpecially his Church. Alſo that vndoubtedly he will puniſh all Atheiſts and other Infidels with incomprehenſible torments, to continue without end: and that he will graunt to the faithfull, lyfe, comfort, and eternall glorie. Let the aſſurance and apprehenſion of this truth, make vsus to amend our liues, ſo that by renouncing this folly, which would caſt vsus headlong into hell, thorough ſo horrible a blaſphemie, as to deny God, we may bee better aduiſed, and turne to the Lord, increaſing in faith, and fructifying in all good workes all the daies of our life.