WHerefore vsing this worde , Religion , in the same sence and acceptance , All people , euen Atheists themselues , in time of misery confessed a God and Religion &c. there neuer was ( or can be ) any nation , people , or particuler person so impious , in gratefull , or irreligious , but if they acknowledged , or confessed a God , supreame gouernour and cause of thinges , from whome they had their being and preseruation ( as both Lactantius and other learned Authors witnesse , and experience prooueth all Atheists haue done when they come to die and see their owne defects ) but they yelded vnto him ●●e religion or other . For although many , or most by their owne demerits and wickednesse , were ignorant of the true felicitie of man , what it was , ( humane reason not able to clime so high ) yet knowing , which by no possibility they coulde not but knowe themselues to be creatures , and so dependant , must of necessitie acknowledge all their perfections , how many and excellent soeuer , to be communicated and deriued vnto them , from a former and independing cause : so that for gifts and benefits already rece●ued , thankes and gratuity , for those that shoulde afterwardes want , submission , prayer , and obsecration , and in regarde of his exceeding dignity and prehemmence , all worshippe and reuerence were due , The excellency of God the first cause worthy all Reuerence . and to be rendred . For seeing he , from whome all these thinges were imparted vnto man , must needes be the first , originall , greatest , most perfecte , and without dependance of any other , and all graces , dignities , and perfections that be , or coulde be produced in all creatures , that are , haue beene , or by possibility could be created ( for such also shoulde be his workes ) were to bee obtayned of him , in him also they were to be sounde in a far more eminent and excellent degree : for nothing can giue thay vnto an other , which it hath not in it self , either in the same , or a better manner : which must needes be most true in the first , and principall cause ; for if this shoulde want the perfections and excellencies which be , and were to be made by it , it coulde neither giue them to others , because it selfe should want them ; neither obtaine them for it selfe of any other , because it is the first , and can haue no former cause from whome to receaue them . Then seing all those dignities , and prerogatiues of wisdome , bonity iustice , mercy , knowledge , prouidence , immutability , eternity , and the rest , for which , faith , hope , loue , reuerence , feare , obedience , sacrifice , adoration , or any kinde of honour and worship , is required , are connected & vnited togither , in that one eternal & vnchangeable 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 conceaue in him , is infinitely greater then all creatures , and their perfections , ( for euery thing in God that is but one most simple and vndeuided essence , is also God infinite and vnmeasurable ) all true reuerence and religion , muste needes be due and belonging vnto him ; though any man or creature of vnderstanding , coulde be so mad to thinke him selfe a creature , not to be dependant of that most perfect and infinite diuine nature . For excellency of it selfe is cause worthy of honour , though there be no farther obligation , or band of reuerence . But let no man thinke , that I intende in this place , to make a formall dispute , to prooue that there is a God , of which , my confidence is , no reasonable creature can be doubtfull . For all Argumentes will be testimony , All creatures in the world , all authorities & euery argument for Religion in this worke prooueth a God . and the meanest of so many millions of creatures as bee in the worlde , giue demonstration in this case , and that was euer so vndoubted , and euident to all kingdomes , countries , and particuler persons , in all places , times , and generations from the first creation , that neuer any nation , neuer any priuate man , except mad , or franticke with passions , and beastlie pleasures to excuse his filthinesse , in so many thousandes of yeares hitherto , made it a question , and whereof euery Argument of this worke will be a witnesse . But I chieflie contende at this time , to vpbrayde the Irreligious people of these daies , how vnnaturall a thinge it is for anie reasonable creature , ( such as euery man by nature is ) to neglect this dutie to his soueraigne King and maker , which is not onely to proclaime himselfe an irreligious and disobedient traytor and rebbell vnto his Creator , but by the least deniall thereof , falsely to affirme there were neyther Creature , or Creator , God , man , or any thing else in the worlde . 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 maie not be graunted , either this first cause of thinges , and religious dutie to him must be confessed , or else wee must say , that nothing is , or can be made : when wee thinke we see the heauens , elements , and so many glorious creatures in this world , we are deceaued , because no such thing is , or can be framed : that we our selues which conceaue such variety , are not , neither doe wee imagine any such thing at all . For if we take that reuerentiall originall , and absolutely independing cause away , nothing either alreadie is , or by possibility can be hereafter . For although some haue defended , Magist . 4. dist. 5 Duc. 2. Sent &c. that the power of creation and producing some thinge of nothing , may be communicated of God to a secondary cause , yet they say , that in such case , this second agent shoulde onely be an instrumentall cause , which euer remayneth a principall worker , and they alwaies suppose such an one to be communicating that property to the other ; for where a principall and communicating cause is wanting , an instrumentall cause to which such power is deligated , cannot bee , neither by anie power is imaginable . For euery receauer , receaueth of some , and there cannot be any thing produced , where there is no power deligate or indeligate , instrumentall or principall of such production . Wherefore , seeing there be so many millions of thinges , and kindes of creatures , most certainely produced and existing in the worlde , as all our sences are witnesses , no man can say these things were made of them selues , for so the same shoulde be , and not be togither , which is a repugnancie in nature : neither of any other former depending cause , for that likewise must haue an other to produce it . Therefore , sith nothinge is made of nothinge by nature , which alwaies worketh in a subiecte and something ; nothing of it selfe , nothing of any thing that is depending ; and yet so many thinges be in the worlde , and the first of those created effects must bee of nothing ( otherwise they shoulde haue former secondary and created causes ) and betweene being , and not being , nothing , and some thing , nothing , and so many thinges as nowe be , there is infinite difference and improportion , that cause which of nothinge created all things , of necessity must be infinite , omnipotent , and illimited , conteyning all goodnesse and perfection , and so worthy all reuerence , worship , and whatsoeuer homage may be conceaued belonging to religion . The preseruation of things by God , binding to Religion . And as so many millions and distincte degrees of thinges coulde not in the beginning be created without an infinit , & omnipotent cause , so as well the orderly productions , and generations of all creatures since then , and the daylie and howerly preseruation of them , and all those excellencies wherewith they be endued , from falling to corruption , cannot be attributed to any inferiour 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 worke of that omnipotent cause , they coulde not possibly haue bin made of nothing , as they were , so without the like assistance they woulde in an instant be annihilate , and come to nothing againe . For though we shoulde graunt to all conceited men that euer were , or woulde be accounted Philosophers , that these inferiour thinges be compounded of elementary causes , that they be produced by creatures of their own kindes , men , by men , beastes , by beastes of the same nature , and so of others , that they are assisted of the celestiall bodies , and receaue influence from the heauens , that respiration is from the aire , heate from the fire , and other necessaries from other elements , yet neuer any Philosopher or man of iudgment can bee so absurde in reasoning , but confes that al these things themselues both in production of other creatures , as also in their owne being and preseruance , depende of a former infinite cause , and that these as they made nothing in the beginning , but were made and had emanation for themselues of an other , so they cannot either produce others , or themselues continue without like assistance . Therefore in euery least action , duration , or preseruance for euery minute of time , we must of necessity appeale to that first & omnipotent Creator . For no proceeding can be infinitely without ende , either in the production , emanation , or preseruance of thinges : 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 firste cause , but where there is no beginning , there is no first , & so no causality , & consequently no effect , nothing is , nothing euer was , nothing can be produced or preserued hereafter , all things are already returned to nothing , which is euidently vntrue , therefore that first cause must needes be most honourable , and deseruing all reuerentiall dutie , One absolutely necessary , and independing essence , which is god , worthye all worship . and submission . Moreouer experience teacheth , that there is an infinit 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 giue example ) or any other creature , is absolute and necessary to be , either in respect of himselfe , or any other for their being , or not being ? It he be absolute necessary for the beeing of other creatures , of necessity those creatures , both in being and preseruation must depende of him , which is euidently vntrue : For if man were not , other things might be , as the heauens and diuers others were before he was created , & if all men were consumed , yet all other thinges might remaine in safety . In respect of himselfe he cannot be named absolutely and of necessity to be , for so he shoulde bee of himselfe , and without dependance of any other , which is euidently false of euery limited and depending thing , such as man and all creatures are . Therefore aboue all depending thinges , and such as be not of necessity , we must at last arriue to one , that is of it self absolute & in depending , of which the rest must haue dependance , and to whome religion and duety is belonging , both for that absolute and independing preeminence in himselfe , as also that of necessity we depende of him .

The same reason ioyned with experience , teacheth , The subordination of thinges by God . &c. there is a subordination in all inferiour thinges , none of them is altogither for it selfe , nothing without some order to an other . In arts and sciences belonging to the minde and intellectuall powers , there is a subalternation . In corporall and bodily thinges the matter is more apparant , the heauens , their motions and influences are not for themselues , but for others , that take benefite of their motion , and receaue influx for them ; the simple and elementary creatures are for compounded thinges , no compounded thing is for it selfe , but is subordinat : beastes , sowles , fishes , and the rest , are referred to man , man as he is not of himselfe , so much lesse to himselfe can he bee subordinat , and so of euery thing that made not this subordination . Therefore at last wee must come to some excellent thing , which as he appointed this subordination , and of himselfe can be subordinat to none , because he is the first deuiser of this order , so they all must needes bee subordinat to him . God the finall end of all . And when in all orders of things , alwaies that which is the end of others is most perfect , and no reasonable and intellectuall agents , doe thinges by themselues without instrumental causes , or worke by instruments , and secondary helpes , but to some end and purpose : Then seeing so many intellectuall , eternall , glorious , and admirable thinges of the worlde , coulde not possibly be framed , ordered , or disposed of , by any thing inferiour , vnreasonable , and not intellectuall : of necessitie as the first cause in producing and ordering so many and meruailous degrees , and estates of creatures argueth both a first cause , and infinite and omnipotent power in him , so in ordeyning them to some ende , that ende muste bee the most perfecte thing , then seeing none coulde be more greater then hee , or equall to himselfe , for his honour and dignity they were created , and hee was , and is their end , because his infinitnesse in power excludeth assistance , his onely immensity in goodnesse and perfection , debarreth all other last and finall ends , and admitteth no companion in equality of perfection . And euery man and creature , is so much more indebted and religed to him , then to any inferiour agent , parent , Prince , or potentate , to whome we yeeld reuerence for benefits receaued , by how much his infinit greatnesse , and perfection exceedeth any limited and depending thing , and by how much euery effecte is more beholding to the first and vniuersall cause without which absolutely it cannot be , then to any secondary and particuler worker , without which by the power of the former absolutely it may bee produced . But if sence and experience may not bee admitted with these sensuall and beastlie men , Supernaturall miracles , which coulde not bee produced by any creature . &c. if no reason can haue allowance with such vnreasonable mindes , and all naturall arguments & demonstrations , and daily experiments must be condemned with such vnnatural monsters , if we should grant them al they can demande with so many impossibilities in ordinary & connaturall things , that inferiour causes could worke , without dependance & assistance of the superiour , that no creature is depending either in essence or opperation : that there is no first & principall cause , that chance and fortune ( which can be nothing but the accidentary concourse or effect of inferiour causes ) made all thinges , and whatsoeuer impossibility any foolish and franticke braine can imagine , to excuse their wicked and lasciuious liues , Yet thousands of effects which haue beene , and coulde not be by the production of any created cause , must needes condemne them . For all nations and people in the world , Christians , Iewes , Mahumetanes , Pagans , and all estates of men , haue prooued , and must , and doe acknowledge , that infinite , miraculous , and supernaturall operations haue beene wrought , which no limited power with all the coniunctions , inclinations , aspects , constellations , either of celestiall , elementary , or compounded thinges , which they can deuise coulde possibly doe , hauing no potentiality in them , to effecte the meanest of those strange and meruailous operations , onely able to be produced by an omnipotent , and infinite agent . And further , to shewe an absolute dominion ouer all creatures , to resist and restraine the most vsuall , and naturall habilities of all inferiour causes , as the most mooueable heauens , that they did not mooue , but stand , as it were amazed at so great a maiestie , that the greatest planets ( which could be commanded of no inferiour agent ) haue changed their course and order . The highest , and ascending Element of fire , hath descended euen to punnish the Irreligious : The Aire , hath denyed respiration to creatures : The Waters , in most huge quantities , haue ascended against their natural propensity , to dtowne both particuler countries , and the whole world in the generall inundation : The whole earth hath trembled , and all the firmaments , and foundations of the world haue bin mooued at the pleasure of their Creator , which no creature , nor al creatures togither could effect : & yet all countries , peoples , and estates , are witnesses to these thinges . The testimony of all nations & people . Thus we see , all testimonies crie out there is a God , infinite , omnipotent , and independing , which hath effected these thinges . This is the euidence of all creatures , all nations , and kingdomes , all estates , and degrees of men , Patriarkes , Prophets , Priestes , Kings , Rulers , Princes , Philosophers , Christians , Iewes , Mahumetanes , Pagans , al Rabbynes , Doctors , Sybilles , Flamens , Arch-flamens , Calyphes , Brachmans , al that can be cyted for authority , agree in this , that there is a God . This is the sentence & vniforme consent of them all , that disagree so much about his nature , and religion in particuler . Al good men allowe of this , this all impious and wicked haue confessed , except perhaps some fewe priuate men , in so many generations , & times of the world , which drowned in all licentious liuing , haue ( to excuse their impieties ) rather wished it in will , then affirmed in iudgement : and those also , when they came to death and miseries , as I cited before , Lactant. sup. acknowledged it . And to conclude against barbarous and absurde people with absurdities , if there is no firste , omnipotent , Absurdities of denying God . &c. and most excellent cause then no religion , which is onely due to so great a maiesty is to be rendred . Then all nations , and people of the worlde in all generations , and so many thowsands of yeares , that euer professed it were fooles : and one Lucretius , that liued , and dyed mad , or any particuler and beastly man , that ( to tumble in filthinesse ) would wish so vnpossible 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 passe hereafter , because depending causes cannot worke without assistance : so there neither is , or can be any change , alteration , generation , or corruption in the worlde , but all thinges must needes returne to nothing . If there is no God , first , and illimited cause , to haue created the worlde , there is no science , knowledge , or facultye in the worlde , there neither is , was , or can be any creature , or the least effecte , because none of these limited and depending thinges , coulde by any possibility bee of it selfe , 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 beastlie mouth , durst be so impudent to pronounce it . But this will bee more manifest in many chapters , & the whole treatise following , to the confusion of al enemies to true Religion . For which cause ( as also that I hope no man can be so vnreasonably blasphemous to make it a doubt ) I passe it ouer more brieflie in this place .

BVT to preuent the prophane , and blasphemous excuses of this impious generation , accusing the infinit wisdome of God of folly , & challenging his incomprehensible goodnes of improuidence : If by impossibility thinges could be effected & caused without any cause ,

The necessity of Gods prouidence , for the dependance of creatures .

The vniforme and orderlye course , euen of insensible thinges that can haue no prouidence in themselues .