BVT the contrary sentence of this poynt is to be acknowledged and set downe , as an inexpugnable verity ; to wit , that there is a supreme Diuyne Power , by whose prouidence and wisdome all things ( both humane & others ) are gouerned , and this power we cal God . Now this truth is not to be belieued only by force of diuine reuelation , but also is made most euident by many reasons and demonstrations , which are most obuious and familiar vnto vs , and are to be apprehended euen by our senses . For although a diuine nature or diuinity , in respect of it selfe is altogether inuisible , notwithstanding there appeare so many perspicuous notes and prints thereof in sensible thinges so many footsteps euery where ; finally so many sparcles of this light or splendour are shining in euery thing , as that who will diligently insist in the contemplation of them , cannot possibly doubt either of the being of a God , or of his Prouidence .

Fourteene or fifteene reasons do occurre to me , from which this truth receaueth its proofe , or rather demonstration , which I wil briefly here explicate , to wit : first , from the generall confession of all Countryes , and wisemen . 2. From the motions of the heauens . 3. From that , that thinges corporall and subiect to sight , cannot receaue their first being from themselues . 4. From the pul●hr●●ude and beauty of things and from the structure and position of parts in respect of the whole . 5. From the structure of the parts of the world , in reference to their end . 6. From the structure and position of parts in liuing Creatures , and plants , in reference also to their ends . 7. From that , that the actions and operations of all things , most directly & orderly tend to their end . 8. From the great diuersity of faces and countenances of men , and of their voyces ; as also from the pouerty , and penury , wherin the greatest part of the world are borne . 9. From Miracles . 10. from the predictious and supernaturall reuelations of things most hidden & secret . 11. From Spirits . 12. From the direction and gouerment of Manners and life . 13. From the immortality of the soule . 14. From diuers examples of supernaturall reuenge , and benignity , or fauour . 15. From the punishments suddainly , and visibly inflected vpon blasphemers , sacrilegious persons , and periurers .

AS much as we may be instructed by History , al Countries ( whether barbarous or professing learning ) haue in all ages maintayned a diuyne & supernatural power to be , which doth know and gouerne al our actions , which vndertaketh the charge of vs , to whom in dangers , pressures , and afflictions we are to haue recourse , and from whose hand rewards for welld●ing , and chasticements or punishments for wicked actions are to be expected . So did the Iewes belieue , the Egiptians , Ethiopians , Assyrians , Chaldeans , Grecians , Romans , Germans , French , Indians , the people of China , Iaponians , Tartarians , and all others , not only after , but also before Christs comming . Of the truth of which poynt this is one manifest signe , to wit , in that all these had their religions , their ceremonies , their temples , and their Priests instituted for the worshipping of a diuyne Power . To this Power also they made their prayers and vowes , offered vp their sacrifices and guifts , and diuers wayes laboured to appease , and pacify the wrath of the said Deity . Therfore it followeth , that they all ascribed to this Power , Prouidence ; assuring themselues , that it tooke notice of their actions , that it was able to defend them , to free them from dangers , to imparte to them thinges which they desired , and to take reuenge for iniuries : since otherwise they should pray , & offer vp sacrifices to it in vaine , if it knew not our estates nor intermingled it self with our estates , nor tooke care for vs . And hence it followeth , that this opinion of a Deity is not entertained only by force of Tradition , but is planted in the minds of al , euen by nature her selfe . For although all do not agree , whether the supernaturall power be one or many ; corporal and bodily , or incorporall ; finite , or infinite and immense ; yet all conspire in this poynt , that there was a certaine supreme intelligence , or Diuinity , which is to be adored and worshipped , as euen Cicero ( a a Lib 1 de Leg. ) witnesseth , saying : Among men there is no country so barbarous , or of so iron and hard a disposition , which doth not acknowledge , that there is a God , though they be ignorant , what this God should be . Which Oratour also in another ( b b Denatura Deo●●●● . ) place speaking of the said poynt saith , hoc omnibus est innatum & insculptum &c. This thing ( to know that there is a God ) is connaturall to all , and euen engrauen in their soules . Now if the acknowledging of this poynt be incident to all by nature , then it ineuitably followeth , that it cannot be false : for nature neuer planeth in the mynd any assent of falshood , but only of truth ( since otherwise she should be wicked , and should peruert the vnderstanding and reason ) for Truth is the right state , and as it were the health of the vnderstanding ; wheras falshood is a deprauation , and a bad or vicious distemperature of the same : but the Euill , and Vice of any thing proceedeth not from the inclination of nature ( but euer against the naturall propension of it ; ) therefore an vniuersall assent in the vnderstanding of what is false , neuer taketh it origin , and first being from nature .

I further add , if it should not be true , that there is a God ; then should it be not only false , but also altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and impossible , as implying an irreconciliable contradiction ; for if at this present there be not a God , or that he hath no prouidence of our estates , then is it altogether impossible , and inuolueth in it selfe a plaine contradiction , to say , that euer at any tyme he was , or that euer he had any Prouidence . For as Aristotle , and all Philosophers teach : In diuinis idem est esse actu , & posse esse ; non esie actu , & esse impossibile . In things that are diuine , it is all one , the same actually to be , and to haue a power to be ; as also actually not to be , or exist , and to be impossible to be . But how is it credible , that , that which is not only false , but also altogether impossible , should be so belieued among all nations , and should be so engrafted in the mynds of euery man , as that all men in all places should ( without any externall helpe of instruction therein ) entertaine & belieue the same with a vnanimous and general consent and approbation ? And heere is discouered the force of this verity , which is so potent , and hath such a secret agrement and sympathy with mans vnderstanding , as that it is able euen to inuade and possesse ( and this without any coaction or constraint ) the myndes of all . And of this , heere is an euident signe , in that al countries in suddaine and vnexpected dangers ( without any deliberation at all ) do recurre & fly to God , imploring his helpe and assistance , saying : O God succour me , O God helpe me , O God haue mercy on me &c. Againe , in that all nations belieue , that God knoweth al things , and is able to do any thing , they vpon this acknowledged ground , do pray for fauour for their friendes , and reuenge against their enemies , as Tertullian elegantly sheweth in his booke De Animae testimonio .

IN this next place I will alledge certaine Philosophical reasons or arguments , & such as are euident & cleare to the understanding ; pretermitting the more obscure , which be taken out of the Metaphisicks . First then we see the heanenly bodies to be carryed about in their Orbs with a most rapid and swift motion . Now this motion cannot haue it beginning from any force of nature impressed in the heauens , neither from any corporall cause ; therefore it procedeth from some intelligent and spirituall substance , & this substance is God . That it doth not ryse from any naturall inclination of the heauens , is manifest ; since things which are moued by a propension of nature , direct their motion vnto some one end , the which end once obtained , they cease from further motion , and then do rest , and are conserued . Thus al sublunary bodyes enioy a power and force to moue , that if chance they be taken from their naturall place , they striue by motion to returne therto ; and being returned do there rest , and quietly enioy their owne being . For all things , which stand obnoxius & subiect to corruption are preserued in their owne naturall place ; but being out of it , they perish , languishing ( as it were ) away and loosing their state of nature . And there is no body , which hath an inclination to motion , so , as it still moues without end , & neuer attaynes to its period , and desired place of rest : for as the Philosophers teach , Motus est quidda●●●perfectum , ●●pote via ad terminum . Motion is a thing imperfect in it selfe , as being but only away or passage to an end , or rest . But there is nothing , which couereth to be euer in its way or iourney ( as I may cal it ) but all things desire to hasten to their terminus , or end , and there to repose and rest . Wherfore we may necessarily conclude from the premises , that seing the motion of the heauenvly Orbs doth not tend , nor is directed to any terminus , or end , where it may find rest and quyet , that therefore this motion floweth not from any inclination of nature , as the motion of all in animate things do , which we see in this world . This poynt is further confirmed from that , that euery naturall inclination to motion is directed to the good of the subiect or body , which is moued : to wit , that the body may obtaine therby its perfection and conseruation , and is not directed to the good or benefit of other bodyes : for euery particuler thing hath therefore a force and propension to moue , that by such a mouing , it may obtayne that place , which is most agreable to its nature , and so may firmely place it selfe , and rest there , and not that by a motion it may benefit other bodies . But now the motion of the heauenly Orbes bringeth no perfection at all to the Orbes , or to those other heauenly bodies ( for what doth that continual rowling about of the Orbes profit , or aduantage the Sunne , or the other stars ? ) but is only beneficiall to the inferiour bodyes , whiles by this motion it carryeth their vertues and influences throughout the compasse of the whole Orbes ; and so by distributing them , causeth all things to receaue vegetation , life , increase , perfection , and conseruation . Therefore it is most euident , that this motion of the heauens proceedeth not from any secret inclination of nature in them : for those celestiall Orbes cannot apprehend or conceaue their motion to be profitable to this inferiour world ; that out of such a charitable cogitation and thought ( forsooth ) they should thus incessantly moue and turne about : for so to apprehend and reflect vpon the profit of another , is peculiar to a mynd and intelligence endued with reason . From all which it is necessarily euicted and inferred , that there is some most powerful spirit or intelligence , which first conceaued this profit in its mynd , and by reason of the said profit first ordained & tempered this motion , of which spirit it euer dependeth and is gouerned . Furthermore the great variety of the heauenly motions doth sufficiently demonstrate , that they proceed not from nature , whose inclination is euer simple and vniforme . For besides their motion from the East to the west vpon the Poles of the world ( which is common to all the Orbes ) seuerall Orbes of euery Planet enioy a proper motion from the West to the East , vpon a different Axis , or Pole , a different way , and with different celerity . The Orbe of Saturne perfecteth its course almost in 30. yeares . The Orbe of Iupiter in 12 yeares , of Mars about 2. yeares , of the Sunue in one yeare , of Venus in one yeare , of Mercury almost in like space , of the Moone in 27. daies , and 6. houres . Behold heere the great diuersity . Neither is the poynt here lessened , if in place of the motion of the Planets to the West , we suppose their motion to the East ( though somewhat slower ) according to the iudgement of some ; because euen granting this supposal , yet the same variety is obserued , the same difference of motion , and the same sympathy , agreement , & proportion .