inuenting newe tearmes of art, reducing all into diuifions and distinctions, thence drawing affertions or pofitions, and fo framing oppofitions by questions and anfweres, hence issueth the copwebbes and clatterings of the Schoolemen.

The feconde kinde is of them who out of the vanity of their wit (as Church poets) doe make and deuife all variety of tales, ftories, and examples, whereby they may leade mens mindes to a beliefe, from whence did growe the Legendes and infinite fabulous inuentions and dreames of the ancient heretikes.

The third kinde is of them, who fill mens ears with mifteries, high parables, Allegories, and illusions: which misticall and profound forme many of the hereticks haue also made choyce of. By the first kind of these, the capacitie and wit of man is fettered and entangled: by the feconde it is trayned on and inueigled: by the thirde it is aftonished and enchanted, but by euery of them the while it is feduced and abused.

Of Atheisme.

The foole hath faid in his heart there is no God.

Irft it is to be noted that the Scripture faith, the foole hath faid in his heart, and not he hath thought in his heart, that is to say, he doth not fo fully thinke it in iudge

ment, as he hath a good will to bee of

that beliefe, for seeing it makes not for him that there shoulde bee a God, he doeth seeke by all meanes accordingly, to perfuade and refolue himselfe, and ftudies to affirme, proue and verifie it to himselfe as fome theame or pofition, al which labor, notwithstanding that sparkle of our creation light, whereby men acknowledge a Deitie, burneth still within, and in vayne doth he ftriue vtterly to alienate it or put it out, fo that it is out of the corruption of his heart and will, and not out of the naturall apprehension of his braine and con

ex malitia voluntatis fuæ, et non ex natiuo fenfu, et iudicio hoc fupponit, vt ait comicus Poeta. Tunc animus meus accefsit ad meam fententiam, quafi ipfe alter effet ab animo fuo. Itaque Atheista magis dixit in corde, quàm fentit in corde, quòd non fit Deus. Secundo, dixit in corde, non ore locutus eft, fed notandum eft hoc metu legis et famæ fieri, Nam vt ait ille, Negare Deos difficile eft in concione populi, fed in conceffu familiari expeditum. Nam fi hoc vinculum tollatur ê medio, non eft hærefis quæ maiore ftudio fe pandere, et fpargere, et multiplicare nitatur quàm Atheifmus. Nec videas eos qui in hanc mentis infaniam immerfi funt, aliud ferè fpirare, et importunè inculcare, quàm verba atheifmi, vt in Lucretio Epicureo, qui ferè fuam in Religionem inuectiuam fingulis alijs fubiectis intercalarem facit. Ratio videtur effe, quod Atheista cum fibi non fatis acquiefcat aftuans, nec fibi fatifcredens, et crebra fuæ opinionis deliquia in interioribus patiens ab aliorum affenfu refocillari cupit. Nam recte dictum eft. Qui alteri opinionem approbare fedulò cupit, ipfe diffidit. Tertiò infipiens eft, qui hoc in corde dixit, quod verifsimum eft, non tantum quòd diuina non fapiat, fed etiam fecundum hominem. Primò enim ingenia, quæ funt in Atheismum proniora, videas ferè leuia, et dicacia, et audacula, et infolentia: eius denique compofitionis, quæ prudentiæ, et grauitati morum aduerfifsima eft. Secundò inter viros politicos, qui altioris ingenij et latioris cordis fuerunt,

ceit, that he doth fet downe his opinion, as the comicall Poet faith: Then came my mind to bee of mine opinion, as if himselfe and his mind had beene two diuers things: Therefore the Atheist hath rather faide and helde it in his heart, then thought or belieued in his heart that there is no God. Secondly it is to be obferued, that hee hath said in his heart, and not spoken it with his mouth. But again you shall note, that this fmothering of this perfwasion within the hart commeth to paffe for feare of gouernment and of speech amongst men for as he faith, To deny God in a publike argument were much, but in a familiar conference were currant enough. For if this bridle were remoued, there is no herefie which would contende more to spread and multiply, and diffeminate it self abroad then atheisme, neither shall you see those men which are drencht in this frenfie of minde to breath almost any thing els, or to inculcate euen without occafion, any thing more then speech tending to Atheisme, as may appeare in Lucrefias the Epicure, who makes of his inuectiues against religion, as it were a burthen or verse of returne to all his other difcourfes: the reafon feemes to bee, for that the Atheist not relying fufficiently vpon him felf, floting in mind, and vnsatisfied and induring within many faintings, and as it were fals of his opinion, defires by other mens opinions agreeing with his to be recouered and brought againe : for it is a true saying:

Who fo laboureth earnestly to proue an opinion to an other, himfelfe distrusts it.

Thirdly, it is a foole that hath so saide in his heart, which is most true, not onely in refpect that he hath no taste in thofe thinges which are fupernaturall and diuine: but in respect of humane and ciuile wifedome: for first of all, if you marke the wits and dispositions which are inclyned to Atheisme, you shall finde them light, fcoffing, impudent, and vayne: briefly, of fuch a conftitution, as is moft contrarie to wifedome and morall grauitie. Secondly, amongst states men and

Religionem non arte quadam ad populum adhibuerunt, fed interiore dogmate coluêre, vt qui prouidentiæ et fortuna plurimum tribuerint. Contra qui artibus fuis, et induftrijs, et caufis proximis, et apparentibus omnia afcripferunt, et vt ait Propheta, Retibus fuis immolarunt, pufilli fuerunt politici, et circumforanei, et magnitudinis actionum in capaces. Tertiò, in phyficis et illud affirmo parùm Philofophiæ naturalis, et in ea progreffum liminarem ad Atheifmum opiniones inclinare. Contra multùm Philofophiæ naturalis, et progreffum in ea penetrantem ad Religionem animos circumferre. Quare atheifmus ftultitiæ et infcitiæ vbique conuictus effe videtur, vt meritò fit dictum, Infipientium non est Deus.

Be Hæresibus.

Erratis nefcientes fcripturas, neque poteftatem Dei.

Anon ifte mater omnium canonum aduerfus

hærefes. Duplex erroris caufa, ignoratio

voluntatis Dei, et ignoratio, vel leuior con

templatio poteftatis dei. Voluntas dei reuelatur magis per fcripturas fcrutamini, poteftas magis per creaturas contemplamini. Ita afferenda plenitudo poteftatis Dei, ne maculemus voluntatem. Ita afferenda bonitas volun

politikes, those which haue been of greatest depths, and compaffe, and of largest and most vniuerfall vnderstanding, haue not onely in cunning made their profit in feeming religious to the people, but in truth haue beene toucht with an inwarde fence of the knowledge of Dyetie, as they which you shall euermore note to haue attributed much to fortune and prouidence.

Contrariwise, those who ascribed all thinges to their owne cunninges and practises, and to the immediate and apparent caufes and as the Prophet faith, haue facrificed to their owne nets, haue beene alwaies but petty counterfait ftates men, and not capable of the greatest actions. Laftly, this I dare affirme in knowledge of nature, that a little naturall philofophie: and the first entrance into it doth dispose the opinion to Atheisme: But on the other fide much naturall philofophie, and wading deepe into it, will bring about mens. mindes to religion: wherefore Atheisme euery way feems to be ioined and combined with folly and ignorance, fee that nothing can bee more iuftly allotted to be the faying of fooles then this, there is no God.

Of Heresies.

You erre not knowing the Scriptures nor the power of God.

His Cannon is the mother of al Canons against Herefie: The caufes of errour are two: the ignorance of the wil of God, and the ignorance or not fufficient confideration of his power, the will of God is more reuealed by the Scriptures, and therefore the precepte is, Search the Scriptures: the will [? power] of God is more reuealed by the creatures, and therefore the precept is: Beholde and confider the creatures: So is the fulnesse of the power of God to bee affirmed,