difpofition: The former whereof questionless could not all be deceived; neither is it likely that these latter, fo filly and fimple, fhould any way devife how to deceive one another.

Neither let any Man here object, that there have been fome in many Ages, who have either believed there is no God, or profeffed they did not believe it: For both the fmall number of them, and the universal rejection of their opinion, as foon as their Arguments were understood, make it appear, that it did not proceed from the ufe of right reafon, which is common to all men; but either from the Affectation of novelty (fuch as was in him that would needs maintain the Snow to be black) or from a corrupt mind, like as Meats to a diftempered Palate, tafte quite otherwife than indeed they are. Efpecially fince both Hiftory and other Writings teach us, that the honefter any Man was, the more diligently did he preferve the knowledge of God. And farther, that this departure from fo anciently received Opinion, chiefly proceeds from the naughty difpofition of thofe, whose interest it is that there fhould be no God; that is, no Judge of human actions, appears even from hence: that whatsoever they put in the room thereof: whether a fuccellion of feveral kinds of things, without any beginning; or a concourfe of atomes, or any thing else whatfoever; it hath not lefs, if not greater, difficulties, nor is at all more credible (as is manifeft to any Man that vouch fafes an ordinary attention to the matter) than that opinion which is already received.

2

As for that which fome pretend, that they cannot believe there is a God, becaufe they cannot

B

fee

is

fee him, if they fee any thing, they cannot but fee how unworthy this thought is of a Man, who doth but believe that he hath a mind, which he never faw, no more than he doth the Effence of God. Nor because we cannot comprehend the Nature of God by our understanding, ought we therefore to deny there is any fuch Nature? For this proper to every inferior Creature, not to be able to comprehend thofe Beings which are fuperior, and more excellent than it felf. The Beafts cannot conceive what Man is, much lefs can they know after what manner Men inftitute and govern Common-wealths, measure the Stars, and fail upon the Sea; for all thefe things are out of their reach. From which very thing, Man, who is raifed, and that not of himself, by the nobility of his nature, above the Beafts, ought to infer, That that Being, by whom he is made fuperior to Beafts, is no lefs fuperior to him, than he himself to the Beafts; and that therefore there is fome Nature, which, as far more excellent, tranfcends his Comprehenfion.

SECT. II.

That there is but One GOD.

WE having evinced that there is a God, it follows that we fpeak of his Attributes. The firft whereof is this, that There are not more Gods, but one God This is gathered from hence, that God (as was faid before) is what He is, neceffarily and of Himfelf. Now whatsoever is neceffarily, or of it felf, is confidered not in its

general

general notion, but as actually in being. Now things actually in being are particular. But if you fuppofe more Gods, you cannot find a reafon in each of them, why they fhould neceffarily be; nor why two rather than three, or. ten rather than five fhould be believed.

Befides, the multiplication of those particular things that are of the fame nature proceeds from the exuberancy and fruitfulness of the caufes whence fuch things, more or lefs, are generated: but of God there is neither beginning nor any cause.

Farthermore, in all particular things, there are certain, fpecial, and particular Properties, whereby the fame things are feverally diftinguifhed: now to make fuch a Diftinétion in God, is altogether needlefs, fince that he is most neceffary and fimple by nature. Neither can any Man perceive any figns or tokens of the plurality of Gods. For this univerfal Sphere or Circumference which we behold, makes up but one compleat World, wherein there is one most beautiful and glorious Sun: Likewife in every Man, the little World, there is but one fpecial governing part, to wit, bis foul or mind. Befides, if we fhould fuppofe two Gods, or more, freely acting and willing what they pleafe, they might will contrary things; and then one of them might be hindred by the other, from effecting what he had a mind to have done. But to fay that God can be hindred in what He defigns, is unworthy of his Majefty.

SECT. III.

That all Perfection is in GOD.

THAT we may know the reft of God's At

tributes, let it be confidered; that whatfoever is wont to be understood by the Name of Perfection (which word we must be content to ufe, fince our Language furnifhes us with no better, to exprefs the Greek Ticorns) is in God, may be thus proved. What perfection foever there is in things, it either had a beginning, or had no beginning. That which had no beginning, is the perfection of God; and that which had a beginning, of neceffity muft have fomething that gave it fuch beginning. And fince nothing among all the things that have a being, is made of nothing; it follows, that thofe perfections which appear to be in any effects were the reafon why the cause thereof could produce any thing accordingly; and confequently are all in the firft caufe. Neither muft it be here imagined, that the firft caufe can afterward be deprived of its perfection; either by fome other thing different from it felf, because that which is eternal hath no dependance upon any other thing, neither can be liable and fubject unto their actions; or of it felf, because every Nature defires its own perfection.

SECT.

A

SECT. IV.

GOD is infinite.

ND we may add farther, that these perfections which are in God, are in him after an eminent and infinite manner; for the nature of every thing is finite and limited, either for that the cause whence it proceeded hath communicated fuch a meafure or degree of exiflence, and no more thereunto, or for that the faine na

ture was not capable of any farther perfection;

Now there is no nature that doth communicate any thing of its own unto God, neither is he capable of ought that any other thing can impart; being (as before we faid) altogether abfolute, and necessary of himself.

SECT. V.

That GOD is eternal, omnipotent, omnifcient, and abfolutely good..

A Gain, forafmuch as all things that have life,

are faid to be more perfect than thofe without life; and thofe which have power of acting, than those which want it; and those endued with Understanding fuperior to fuch Creatures as lack it; and thofe which are good, better than those that come fhort in goodness; it followeth from that which hath been spoken, that all those attributes are in God, and that after an inB 3 finite