RALEIGH HIS GHOST. Or, A Feigned Apparition of Sir Walter Raleigh, to a friend of his, for the translating into English, the Book of Leonard Lessius (that most learned man) entitled, De providentia Numinis, & Animi immortalitate: written against Atheists, and Politicians of these days. Translated by A. B. Quae haec summa delicti, nolle illum agnoscere, quem ignorare non p●●●is? Cyprian. l. de Idolorum vanitate. Permissu Superiorum. M. DC. XXXI. THE APPARITION to his Friend. DEAR Friend, whom I much prized, whiles my soul was invested with Flesh, & my Body enjoyed the Air, which now thou breathest. My Spirit is, at this time, permitted by the Almighty to appear to thee, to entreat a Boon, or Favour. Thou well knowest, that the World (whose dialect is ever delivered in the black notes of Obloquy and Reproach,) hath at sundry times, cast a foul, & most unjust aspersion upon Me, for my presumed denial of a Deity. Fron which abominable and horrid crime, I was ever most free. And not any man now living, better knoweth the same, than thyself, in whose presence (if thou dost remember) I was often accustomed highly to praise and esteem the Book of Lessius, written in proof of the being of a Deity, & entitled, De providentia Numinis. Since then, that Treatise even frustrateth with shame and consusion, all the impugners of so illustrious and evident a Principle (Charactered in our Souls by Gods own seal;) therefore my humble, and earnest request is, that thou wouldst take the pains to translate the said treatise into English; and let the Title bear my Name, that so the Readers, may acknowledge it, as done by my solicitation. In the performance of which labour (besides the accomplishment of my desire herein) thou payest some small Tribute of that Homage to him who gave thee & me our Being: In ipso enim vivimus, mou●mur, & sumus. So wishing thee true felicity, and the world more charity in its Censures, I am in haste to leave thee, since my Spirit is not suffered to stay any longer upon earth; but must return with speedy wing, to the place from whence it came. The Ghost of W. Raleigh. THE TRANSLATOR to the Reader. COURTEOUS Reader, seeing the iniquities of these days are such, that diverse men there are, of so flagitious lives, in their conversation and manners, that they live as though there were neither God, Heanen, Hell, or any Immortality of the soul; and it is to be feared, that diverse of them, are in their secret judgments so inwardly persuaded: Therefore for the awakening of all such, so monstrously perverted and blinded, I have taken the pains to translate this ensuing Treatise, written by the most learned jesuit Leonard Lessius (a man in these times of extraordinary talents in learning) wherein by many most irrefragable arguments is convinced, and proved the Being of a Deity, and, the Immortality of the Soul. I have feigned the occasion hereof to be an Apparition of Sir Walter Rawleighs' Ghost, to a living friend, of his, entreating of him to translate the same. My reason of using this Fiction is, because it is well known, that Sir Walter, was a man of great Natural Parts, and yet was suspected of the most foul and execrable crime of Atheism. How truly, God and himself only know; though I must think the best of him, & the rather in regard of that most excellent, and learned Description of God, which himself setteth down in the first lines of his History or Chronicle. Now, in regard of his eminency in the world when he was alive, I am the more easily persuaded, that the very Name of him (by way of this feigned Apparition, and the like answerable Title of the Translation) may beget in many an earnest desire of perufing this Book; and so become the more profitable. I hope for taking this method, I cannot be justly blamed; for if I have offended any, it must be Sir Walter himself. But him I have not wronged, since I do vindicate, & free him from the former blot, as presuming him to be innocent of the suspected Crime. And thus (good Reader) thou hast the reason of this my proceeding. And so I remit thee to the Treatise itself. A. B. THE TABLE OF CHAPTERS. The first Book, of the Being of a God. WHO they were, that denied a Deity: and what were the Reasons persuading them thereto Chap. 1. pag. 2. 2. That there is one supreme power, by whose Providence all things are governed; is made evident by many reasons. pag. 11. 3. The first Reason is taken from the confession of all Countries, and of all wise men. pag. 13. 4. The second Reason drawn from the motion of the heavenly Orbs. pag 19 5. The 3 Reason taken from that, that corporeal substances, and such as are subject to the eye and sight, cannot have their being by Chance, or Fortune. pag 27. 6. The 4. Reason, from the beauty of things, and the structure, and composition of the parts, in respect of the whole. pag. 41. 7. The 5. Reason drawn from the structure and disposition of the Parts of the world, with reference to their ends. pag. 59 8. The 6. Reason borrowed from the structure of making of living Creatures, and Plants, with reference to an end. pag. 86. 9 The 7. Reason, that all things do work most orderly to a certain end. pag. 114. 10. The 8. Reason from the diversity of men's Countenances and voices, and from the Poverty of Man. pag. 145. 11. The 9 Reason, is from Miracles. pag. 153. 12. The 10. Reason taken from Prophefies. p. 177. 13. The 11. Reason taken from Spirits. pag. 206. 14. The 12. Reason, taken from the absurdities, rising from the contrary doctrine. pag, 216. 15. The 13. Reason drawn from the Immortality of the Soul. pag. 226. 16. The 14. Reason taken from diverse examples of divine revenge, and benignity. pag. 229. 17. The 15. Reason taken from the secret punishing of Blasphemy, Perjury, and Sacrilege. pag. 262. 18. The Arguments aswered which are brought against the being of a Providence, and a Deity. pag. 276. 19 The second Argument against the Divine Providence, answered. pag. 282. 20. The third Argument. pag. 186. 21. The fourth Argument. pag. 288. 22. The fifth Argument. pag. 289. The second Book. WHEREIN is proved the Immortality of the Soul. Chap. 1. pag. 296. 2. The first Reason, proving the soul's Immortality. pag. 303. 3. The second Reason proving the same. p. 303 4. The third Reason. pag. 305. 5. The fourth Reason. pag. 307. 6. The fifth Reason. pag. 308. 7. The sixth Reason. pag. 309. 8. The seaventh Reason. pag. 313. 9 The eight Reason. pag. 316. 10. The ninth Reason. pag. 317. 11. The tenth Reason. pag. 320. 12. The eleventh Reason. pag. 321. 13. The twelfth Reason. pag. 325. 14. The 13. Reason. pag. 326. 15. The 14 Reason. pag. 328. 16. The 15. Reason. pag. 330. 17. The 16. Reason. pag. 339. 18. The 17. Reason. pag. 343. 19 The 18. Reason. pag. 362. 20. The 19 Reason. pag. 368. 21. The 20. Reason. pag. 375. 22. The 21. Reason. pag. 377. 23. The 22. and last Reason. pag. 382. 24. The Arguments objected against the Immortality of the soul, & their solutions or Answers. pag. 388. 25. Of the Punishments of the life to come, out of holy Scripture. pag. 413. 26. The Conclusion. pag. 441. THE PREFACE of the Author. IN this Treatise following we undertake to discuss two questions: The first is touching a divine power; to wit, whether there be any divine power or God, who with his providence sterneth, and governeth man's affairs, and demandeth an account of his actions after this life. The other, concerneth the Soul of man, that is, whether it be immortal, or perisheth & is▪ utterly extinguished with the body: Points worthy to be disputed of, most claborately & succinctly; since of all things whatsoever, which become the object of our understanding, these are most necessary to be known. And touching the first▪ supposing that there were no God (of whom this whole Universe and all negotiations of man were to be governed) but that all things, either by a certain force of nature, or casual concourse of causes had their events; then should we be freed of great fear for the things to come, and might securely and without all impunity do whatsoever were best pleasing to our own dispositions. For than no man were obliged to yield an account (after the death of the body) for things done in his life time; no man for his sins should hereafter be punished; neither should any reward attend the faithful and verivous. Finally, neither of what comportment, carriage, and conversation a man is, should it be (after the dissolution of the body from the soul) either prejudicial, or beneficial unto him. Since sin then, should be nothing, but a certain airy, imaginary, and a false conceit, of a law violated, & a divine power offended. But now, once acknowledging that there is a God (through whose providence and prescience all things are guided and measured) than it inevitably followeth, that we ought greatly to fear and reverence him, and be most cautelous, and wary, that we do not infringe his laws & sanctions; Since it is most certain, that he will exact an account after this life, and will inflict due punishments upon sinners. For it is a point principally iucumbent and belonging to a governor, to give a just retaliation and retribution to men, recompensing their enormities and vices with punishments, and their virtues with honours and rewards. All kinds of Goverments, aswell of the worse sort, whether they be Tyrannical, oligarchical, and Democratical, as of the better, as Monarchical, Aristocratical, or Political, or any other kind of Regiment compounded of these, do unanimously confirm & warrant this assertion. For it is most evident, that all these have ever set down rewards and punishments, grounding themselves upon these, as upon certain foundations, without the which they cannot in any sort subsist or continue Therefore admitting that there ought to be proposed both rewards and chastisements, thereby to debar men from vice▪ & incite them to virtue; It also followeth, that this divine power is mightily to be feared, of all men, lest they do ●●●urre his 〈◊〉, & lest they purchase to themselves his just revenge. For no man is able to resist him; no man of power to avoid his power; to be short, no man there is, which liveth not within the bound● o● his domination. Wherefore every one is chiefly to be most circumspect, that he doth not deny the existence & being of this power, and that he seek not to bepr●ue it of providence in the disposal of the world, and of all things comprehended therein; except it evidently aforehand can be evicted by convincing & solid reasons, that no such Divinity or Power there is; but that the being thereof is suggested & supposed out of a humane conceit, only for Policy sake: for in the entertaining a rash conceit hereof, a man exposeth himself to the perpetrating of the greatest offence that can be imagined, since granting the being of such a Deity, the deniers thereof stand culpable of a most heinous blasphemy, and of spiritual treason against so great a Matesty: for as that subject extremely wrongeth his King, whom he denyeth to be King, or his kingdom to be subject unto him; though this his denial be grounded upon some outward shows of probability: Even so, who averreth the not being of a supreme power (by the which the world and the things therein are ruled) committeth a most heinous crime against God, and resteth guilty of the highest disloyalty against so powerful a Deity, though otherwise he may seem to shadow such his blasphemy under the tecture of some weak & feeble reasons. Which point being so, what then remaineth for such a man to expect, than a most heavy revenge to be inflicted upon him, for his dental of so sovereign, and so supreme a Power. Now then, from this it appeareth, how absolutely necessary to man is the indubious and certain confession and acknowledgement of the being of a God. And indeed the knowledge of the condition and nature of man's soul is not much less to be searched after: for if it could be proved that the Soul of man were mortal (as the soul in beasts is) then should we not need to stand in fear of what hereafter might fall upon us; but we might securely lead a carcles & pleasurable life. best ●or●ing to our own desires and sensuality. Now, if the contrary hereto shallbe demonstrated to be most true (as infallibly it will) then have we reason to be m●st anxious, fearful and solicitous, least by our wicked life, and Conversation our soul after death may incur most dreadful and eternal torments. Of both these points I discourse in this treatise; to wit, in the first book of the Being of a God & a supreme divine power. In the second of, the Souls Immortality. The contemplation of both which is most grateful pleasing, and comfortable For the presence of a Deity & his providence wonderfully shines both in the whole fabric of the world, and in the creatures contained therein; as also in the most wise disposal and government of the same things. The Immortality of the soul is made demonstrable by force of many irrefragable and convincing arguments. Both these shallbe disputed off, with as much brevity and perspicuity, as possible I can; omitting diverse curious and sublime points, which might otherwise serve to entangle the Reader, and to divert his judgement from the principal scope intended by me; since my desire herein i●▪ that what is here undertaken, may not be performed out of any idle ostentation, and vanity, but only for the spiritual fruit and benefit of the studious Reader. SIR WALTER RALEIGH HIS GHOST. Of the being of a Divine power, or God; and of his Providence. LIB. I. IN the first place here, I will recall to light the names of such of the ancient Authors who have denied a Deity, or a Divine power, by the which the affairs of men are governed; and will produce the chiefest arguments used by them herein. Secondly, I will set down the contrary sentence impugned by the former Men; and will fortify it with many convincing & unanswerable arguments or demonstrations. Thirdly, I will answer, and satisfy the Reasons urged by the adversary's party. WHO THET WERE, THAT Denied a Deity: and what were the reasons persuading them thereto. CHAP. I. AMONG the Ancients, some are found, who denying all Divine Power (by the which the world is governed) did take away all Divinity. Others though granting a heavenly & supernatural power, did nevertheless deny the providence of the said power in particular things (and especially in actions proceeding from man's freewill) moved thereto through a show of some one or other weak reason, which themselves were not able to answer. Those who absolutely denied a Deity were but few, of whom the chief were Diagoras Milesius, & Protagoras Abderites (both being scholars of Democritus, & Theodorus commonly called the Atheist (being a most impure & impudent Sophister). To these may be adjoined Bion Boristhenites (Scholar of Theodorus) of whom we may read in Suidas in his Lexicon, and Laertius l. 2 & 9 de vitis Philosophorum. With these former may be also marshaled Lucian the scorner of all divine powers, and the bitter enemy of Christians, who for his impiety was torn asunder with dogs, as Suidas witnesseth. Pliny also is to be ranged among the foresaid Atheists; who in his second book c. 7. doubteth, whether besides the Sun (which he calleth the chiefest governor, & Numen of Nature) there were any other power, or any other God; for these are his words, Quisquis est Deus etc. Whosoever that God is (if any such be) he is in every part, whole sense, whole sight, whole hearing, whole soul, whole mind, & finally whole in himself: & after refuting the Gods of the Gentiles, he further saith: Deus est etc. He is said to be a God, who helpeth others, and this is the way to purchase eternal glory. This path the worthy and noble Romans did tread, and in this Vespasian●s Augustus, the most eminent governor in all ages, walked with his children, always supporting the decaying state of men. And that such men should be ranged and marshaled in the number of Gods, was the most ancient manner of showing thankfulness & gratitude to men well deserving. And then after▪ the said Author further writeth: It is to be laughed at, to say, That that chief, and supreme power (whatsoever it is) hath any solicitude or care of humane things; for may we not then well believe, that then it followeth, that the said Numen, or Divine power should be contaminated and defiled with so wearisome, and so multiplicious a charge and negotiation? Now Democritus, Heraclitus, Epicurus, and Lucretius acknowledging a Numen or divinity, denied only all providence of the said power; since they maintained, that all things did happen either by force of Nature (as Lactantius showeth l. 2. de ira Dei. c. 9 & 10.) or else by the casual concourse & meeting of infinite Atomies, as is evidently gathered out of Lucretius: and according to the judgement of some, Aristotle is averred to be of the said opinion, who in the 12. book of his Metaphysics cap. 9 writeth, that it is an absurd thing, that prima Mens, the first mind (for so he calleth God) should have a care of some things; & more ●itting it were, that he should not see such things, as see them. Yet the contrary hereto he intimateth in the tenth book of his Ethics cap. 8 in regard whereof I hold him rather to be freed from that imputation, than otherwise. Cicero in his second book de divinatione, taketh away all prescience and foreknowledge of things to come, especially of things depending on the freedom of man's will; & his reason is, in that he thinketh this foreknowledge carrieth with it a necessity of the event of things: upon which ground he also denyeth all divination and providence. Among men of later times many may be found denying the Divinity itself, but few who deny only the foreknowledge of the said divinity: for the reason of Providence or foreknowledge is so inseparably joined with the divinity, as that they cannot (in the eye of clear judgement) be divided asunder; for how impotent and weak should that God be, who were ignorant of those things, which even to us are become clear & evident? And how imperfect and narrow an understanding should he have, that could not attend to all things, which do fall out in the world? Therefore it is wisely pronounced by S. Austin a Lib. 5. de ●●uit. cap. in a certain place against Cicero: To confess that there is a God, and withal to deny that he is prescious, or foreknowing of things to come, is extreme madness. Therefore either preference and providence is to be admitted, or else all divinity is to be rejected. Although at this day there be many who deny in their secret judgments all divine power and Deity, yet are they not much known to the world; since the fear of the laws doth impose silence to these kind of men, and only secretly among their familiars they do vomit out their Atheism. The errors in Religion (since all such wicked doctrines do finally propend & incline to Atheism) have given great occasion hereof: for once departing from the true religion▪ man's understanding findeth nothing, wherein it may firmly and securely rest; and then the understanding reflecting itself thereon, instantly falleth to doubt of the whole mystery of all religion; as if it were a thing forged only out of policy▪ that so under the tecture & pretext of a Divine power, the people may the more easily be contained within the limits and bounds of their duties. And hence it proceedeth that among Heretics, such as are of sharper wits do inwardly doubt of all religion, and either deny, or at least rest uncertain, whether there be any divine and supernatural power at all▪ being thus prepared to entertain any religion, so far forth as it fort to the augmentation & increase of their temporal estates. These men be commonly called Politicians, in that they subject all religion to policy, & consequently by how much the more any religion is conducing to the bettering of their political and temporal estate; by so much it is by them more esteemed and practised. Among these men Nicholas Machiavelli hath gained the chiefest place, as appear out of his books written in the Italian tongue, and particularly of that entitled de Principe, which at this day is read by many. The chief reasons, whereupon this opinion is grounded, are these following: If there were any Divine power, by the which the world were governed, then would it follow, that improbity, wickedness, & cruelty should not prevail so much, as now it doth: neither should it have so prosperous success and event, nor should it oppress and betrample with wrong the virtuous & innocent, as we find that in all ages it hath done; seeing it belongeth, and is peculiarly incumbent to the office of a Governor, not to suffer the wicked to rule and sway much, but to chastise them with diverse punishments; thereby not only to cause them to cease from afflicting the virtuous; but also by amending their manners, to affect and prosecute a virtuous life. And for example hereof, let us suppose any one City, the which the worst & most wicked men do daily govern, who without any fear of laws commit rapine upon the goods of their neighbours, do violate and desile the beds of others, and without restraint do satisfy their lusts in all things; who would say that this City enioyed a Governor that is wise and provident? Wherefore since in the whole world there is such disturbance of order that we can hardly conceive a greater perturbation than it i●, to wit, the religious worshippers of God to be oppressed, to endure extreme want and other calamities, to live in a despicable and contemned state of life, and finally most miserably to die; and on the contrary side, the wicked to govern & sway all, to live affluently & abundantly in all riches, to insult over the virtuous, to wallow in sensuality, & lastly to have a quiet end and death. Now who would here think (saith the Atheist) that Providence (by the which all things are dispensed, and given in an even measure) should have any presidency, or power in the unequal disposal of these worldly affairs? For from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and want of order, and from this confusion of things, the former men did conjecture, that there was no supreme governor, which had any care in the dispensation of temporal business. This argument is the chiefest for the strengthing of this most wicked assertion, which prevailed much, not only with some of former ancient times, but also with diverse in our days. Secondly, they object, that it is evident even by experience itself; that men's negotiations & business receive their success (for the most part) answerable to the industry & endeavours employed in them, & not according to the right & equity of the matter; hence (say they) it proceedeth, that many waging most injust wars have obtained the victory, either because they were more numerous & powerful in souldiers●, or in that they were more industrious & painful in their designments. In like sort such men, as maintain unlawful suits, do oftentimes by periuryes and false witnesses purchase the sentence of the judge. Finally, we find, that men's own industry and laboriousnes doth much more predominate and rule over all their mutual commercements, than the providence or influence of any higher cause. All which observations may seem to intimate, that there is no superior Divyne Power, governing and moderating men's actions; but that every one is lest to his own particular providence, and watchfulness. Thirdly, we see that things consisting of nature, do ever proceed after one & the same manner, keeping one immoveable course & order. Thus the Sun ever riseth & setteth & runneth the same circles, occasioning with his approach, the Spring and Summer; with his departure, the Autumn & Winter: in like sort things natural do grow and after decay or dye, still one thing begetting another without cessation or end, to the perpetuating of the same species or kind, which is a sign that all things are governed by the force of Nature, and that there is no other higher power, than Nature herself, by the which all these things are effected. Fourthly, we observe that man is first begotten, form in his mother's womb, borne, increaseth, comes to his full growth or vigour, grows old and dies after the same manner, as other more perfect living creatures do, and that he consisteth of the said members and organs; therefore there is the like end of man's life, as of other creatures; and as they do utterly perish away after death, s also doth man. Lastly, if there be any supreme spirit, or divine nature, it is credible, that it doth not intermeddle with man's affairs, nor busieth itself with things done among us. First because, this seemeth unworthy the majesty of so great a Deity; for as a mighty Monarch doth not trouble himself with the particular actions of his Citizens, workmen, or bondslaves, little regarding what they say, think, or do, as holding the care of such small matters to be an indignity to his regal state: In like sort, Men scorn the labour & business of Ants or flees, as not regarding their policy or course they hold. But now in reference & comparison to that supreme power, we men are far less inferior than the Ants. Furthermore, seeing that Divinity is perfectly blessed, containing all sufficiency within itself, and seeking nothing, that is extrinsecall or external; why then should it be solicitous and careful of our Actions? Finally the former point seems true, in regard, that by the means of humane things (howsoever they happen) there is neither any more near approach or further distance from the said Deity. Other Arguments to prove the same (than are here alleged) I find none; and these former arguments are answered & solued in the five last Chapters of this first book. THAT THERE IS ONE SUPREME Power, by whose Providence all things are governed; is made evident by many reasons. CHAP. II. BUT the contrary sentence of this point is to be acknowledged and set down, as an inexpugnable verity; to wit, that there is a supreme Divyne Power, by whose providence and wisdom all things (both humane & others) are governed, and this power we call God. Now this truth is not to be believed only by force of divine revelation, but also is made most evident by many reasons and demonstrations, which are most obvious and familiar unto us, and are to be apprehended even by our senses. For although a divine nature or divinity, in respect of itself is altogether invisible, notwithstanding there appear so many perspicuous notes and prints thereof in sensible things so many footsteps every where; finally so many sparkles of this light or splendour are shining in every 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 Providence. Fourteen or fifteen reasons do occur to me, from which this truth receiveth its proof, or rather demonstration, which I will briefly here explicate, to wit: first, from the general confession of all Countries, and wisemen. 2. From the motions of the heavens. 3. From that, that things corporal and subject to sight, cannot receive their first being from themselves. 4. From the pulchritude 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 living 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 diversity of faces and countenances of men, and of their voices; as also from the poverty, and penury, wherein the greatest part of the world are borne. 9 From Miracles. 10. from the predictious and supernatural revelations of things most hidden & secret. 11. From Spirits. 12. From the direction and government of Manners and life. 13. From the immortality of the soul. 14. From diverse examples of supernatural revenge, and benignity, or favour. 15. From the punishments suddenly, and visibly inflected upon blasphemers, sacrilegious persons, and perjurers. THE FIRST REASON IS TAKEN from the Confession of all Countries, and of all wise men. CHAP. III. AS much as we may be instructed by History, all Countries (whether barbarous or professing learning) have in all ages maintained a divine & supernatural power to be, which doth know and govern all our actions, which undertaketh the charge of us, to whom in dangers, pressures, and afflictions we are to have recourse, and from whose hand rewards for welldoing, and chasticements or punishments for wicked actions are to be expected. So did the jews believe, the Egyptians, Ethiopians, Assyrians, Chaldeans, Grecians, Romans, Germans, French, Indians, the people of China, japonians, Tartarians, and all others, not only after, but also before Christ's coming. Of the truth of which point this is one manifest sign, to wit, in that all these had their religions, their ceremonies, their temples, and their Priests instituted for the worshipping of a divine Power. To this Power also they made their prayers and vows, offered up their sacrifices and gifts, and diverse ways laboured to appease, and pacify the wrath of the said Deity. Therefore it followeth, that they all ascribed to this Power, Providence; assuring themselves, that it took notice of their actions, that it was able to defend them, to free them from dangers, to impart to them things which they desired, and to take revenge for injuries: since otherwise they should pray, & offer up sacrifices to it in vain, if it knew not our estates nor intermingled itself with our estates, nor took care for us. 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 all, even by nature herself. For although all do not agree, whether the supernatural power be one or many; corporal and bodily, or incorporal; finite, or infinite and immense; yet all conspire in this point, that there was a certain supreme intelligence, or Divinity, which is to be adored and worshipped, as even Cicero ( 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 Orator also in another ( b Denatura Deo●●●●. ) place speaking of the said point saith, hoc omnibus est innatum & insculptum &c. This thing (to know that there is a God) is connatural to all, and even engraven in their souls. Now if the acknowledging of this point be incident to all by nature, than it inevitably followeth, that it cannot be false: for nature never planeth in the mind any assent of falsehood, but only of truth (since otherwise she should be wicked, and should pervert the understanding and reason) for Truth is the right state, and as it were the health of the understanding; whereas falsehood is a depravation, and a bad or vicious distemperature of the same: but the Evil, and Vice of any thing proceedeth not from the inclination of nature (but ever against the natural propension of it;) therefore an universal assent in the understanding of what is false, never 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 providence of our estates, then is it altogether impossible, and involueth in itself a plain contradiction, to say, that ever at any time he was, or that ever he had any Providence. For as Aristotle, and all Philosophers teach: In divinis idem est esse actu, & posse esse; non esie actu, & esse impossibile. In things that are divine, it is all one, the same actually to be, and to have 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 believed among all nations, and should be so engrafted in the minds of every man, as that all men in all places should (without any external help of instruction therein) entertain & believe the same with a unanimous and general consent and approbation? And here is discovered the force of this verity, which is so potent, and hath such a secret agreement and sympathy with man's understanding, as that it is able even to invade and possess (and this without any coaction or constraint) the minds of all. And of this, here is an evident sign, in that all countries in sudden and unexpected dangers (without any deliberation at all) do recurre & fly to God, imploring his help and assistance, saying: O God secure me, O God help me, O God have mercy on me etc. Again, in that all nations believe, that God knoweth all things, and is able to do any thing, they upon this acknowledged ground, do pray for favour for their friends, and revenge against their enemies, as Tertullian elegantly showeth in his book De Animae testimonio. And although the truth of this doctrine be not in itself so acknowledged and evident to all, as none can contradict the verity, yet it is so agreeable to the light of reason, & so probable, as that the mind of man is instantly ready to give assent thereto, & the tongue prepared to confess the same; and all this through a secret instinct without any precedent deliberation: from whence it appeareth that hitherto never any man denied this verity, but only such, whose natural judgement, through some false and weak reason, or through the perverseness of his fantasy was mightily corrupted, & as it were darkened with the mist of an erroneous imagination; no otherwise, then sometimes it falls out, that some men have denied things, as were most evident to their senses: so Zeno denied motion, and Democritus, rest; this later maintaining, that nothnig was permanent, but all things were in a continual flux and mutability, and that the world did daily grow, and daily decay. Thus we find, that nothing is so absurd, which may not to a depraved judgement seem consonant to Reason; and so were the faculties of those few Philosophers minds infected, who denied a Divinity, or Providence, as above we said: Notwithstanding it is not to be regarded, what some one or other do teach herein, but their reasons whereupon they ground so an absurd assertion, are to be weighed, which indeed are found to be most frivolous, weak, and inconsequent, as hereafter we will show. To the common judgement of all Contriens and nations herein, we may adjoin the like sentence and judgement of all most learned Philosophers, who ever flourished in any place or time: Since all these most confidently ever maintained a Deity and Providence, as Augustinus Eugubinus in his work de perenni Philosophia, largely showeth. Thus did the Patriarches teach, the Prophets, and all the wise men among the jews; thus the Priests among the Egyptians, the Magis among the Chaldeans, the Gymnasophistae among the Indians the Druids among the French, and the chief sects of Philosophers among the Grecians; to wit, the pythagoreans, the Platonics, the Stoics, & (as Eugubinus proveth) the very Academians. I here omit the most excellent sentences of this point, which are frequétly found in Trismegistus, Orpheus, Museus, Homer, Hesiod, Pindarus, Sophocles, Plato and the Platonics, Seneca, Plutarch, & whom if any be desirous to see, let him peruse the foresaid mentioned Author. This opinion therefore of confessing a Deity, & Providence is fortified with the authorities of all countries, all ages, all religions, all rites & ceremonies of divine worship, all Priests all Prophets, all discipline of Magis and Wise men, and all the more remarkable Philosophers of all nations; & finally it is warranted by the force of nature which hath imprinted this truth at his very birth in man's soul. Therefore what madness and blindness of mind it is (for some few weak & sleighty reasons) to embrace the contrary opinion? Since this is nothing else, but to prefer and advance a man's own private judgement above the judgement of the whole world & of all times, and to venditate himself for more wise (as enjoying a more searching and penetrating brain) than any other man living. Therefore the Atheists do herein discover their wonderful folly, and insupportable pride, which thus hath enchanted them. THE SECOND REASON DRAWN FROM the motion of the heavenly Orbs. CHAP. FOUR IN this next place I will allege certain Philosophical reasons or arguments, & such as are evident & clear to the understanding; pretermitting the more obscure, which be taken out of the Metaphisicks. First then we see the heanenly bodies to be carried about in their Orbs with a most rapid and swift motion. Now this motion cannot have it beginning from any force of nature impressed in the heavens, neither from any corporal cause; therefore it proceedeth from some intelligent and spiritual substance, & this substance is God. That it doth not rise from any natural inclination of the heavens, is manifest; since things which are moved by a propension of nature, direct their motion unto some one end, the which end once obtained, they cease from further motion, and then do rest, and are conserved. Thus all sublunary bodies enjoy a power and force to move, that if chance they be taken from their natural place, they strive by motion to return thereto; and being returned do there rest, and quietly enjoy their own being. For all things, which stand obnoxius & subject to corruption are preserved in their own natural place; but being out of it, they perish, languishing (as it were) away and losing their state of nature. And there is no body, which hath an inclination to motion, so, as it still moves without end, & never 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 itself, as being but only away or passage to an end, or rest. But there is nothing, which covereth to be ever in its way or journey (as I may call it) but all things desire to hasten to their terminus, or end, and there to repose and rest. Wherefore we may necessarily conclude from the premises, that seeing the motion of the heavenly Orbs doth not tend, nor is directed to any terminus, or end, where it may find rest and quiet, 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 point is further confirmed from that, that every natural inclination to motion is directed to the good of the subject or body, which is moved: to wit, that the body may obtain thereby its perfection and conservation, and is not directed to the good or benefit of other bodies: for every particular thing hath therefore a force and propension to move, that by such a moving, it may obtain that place, which is most agreeable to its nature, and so may firmly place itself, and rest there, and not that by a motion it may benefit other bodies. But now the motion of the heavenly Orbs bringeth no perfection at all to the Orbs, or to those other heavenly bodies (for what doth that continual rolling about of the Orbs profit, or advantage the Sun, or the other stars?) but is only beneficial to the inferior bodies, whiles by this motion it carrieth their virtues and influences throughout the compass of the whole Orbs; and so by distributing them, causeth all things to receive vegetation, life, increase, perfection, and conservation. Therefore it is most evident, that this motion of the heavens proceedeth not from any secret inclination of nature in them: for those celestial Orbs cannot apprehend or conceive their motion to be profitable to this inferior world; that out of such a charitable cogitation and thought (forsooth) they should thus incessantly move and turn about: for so to apprehend and reflect upon the profit of another, is peculiar to a mind and intelligence endued with reason. From all which it is necessarily evicted and inferred, that there is some most powerful spirit or intelligence, which first conceived this profit in its mind, and by reason of the said profit first ordained & tempered this motion, of which spirit it ever dependeth and is governed. Furthermore the great variety of the heavenly motions doth sufficiently demonstrate, that they proceed not from nature, whose inclination is ever simple and uniform. For besides their motion from the East to the west upon the Poles of the world (which is common to all the Orbs) several Orbs of every Planet enjoy a proper motion from the West to the East, upon a different Axis, or Pole, a different way, and with different celerity. The Orb of Saturn perfecteth its course almost in 30. years. The Orb of jupiter in 12 years, of Mars about 2. years, of the Sunue in one year, of Venus in one year, of Mercury almost in like space, of the Moon in 27. days, and 6. hours. Behold here the great diversity. Neither is the point 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 judgement of some; because even granting this supposal, yet the same variety is observed, the same difference of motion, and the same sympathy, agreement, & proportion. Again, the Planets sometimes are more near to the earth, other times more remote and distant; now they are stationarij, then directi, and after retrogradi: to the demonstration of which points are invented the Eccentrick Circles, and the Epicycles. Furthermore many other observations in the Heaven's most wonderful and unknown for somany ages to all antiquity▪ are lately discovered by the help of a Perspective glass invented by a certain Batavian. As for example, that the body of the moon is spongious, consisting of some matter resembling little locks of will; that the star of Venus doth increase and decrease in light like the moon, crooking itself into horns, as the moon doth; and when it Orb is full of light, it is not opposed diametrically to the Sun, as the Moon is, but is in small distance from the Sun: from which observation it may seem to be necessarily inferred, that the star of Venus is carried in a huge Epicycle about the Sun; so as it is sometimes far higher than the Sun, other times much lower. In like sort by the former instrument there are observed, about the star of jupiter 4▪ small stars, sometimes going before, sometimes following jupiter: at one time they all appear, at another time but some of them, and at a third time other some; from whence also we may gather that the said stars do move in little Epicycles about the star of jupiter. Again, in the body of the Sun there appear certain spots, which notwithstanding do not ever retain one and the same place in the Sun, but daily change their situation; and at one time they appear more in number, at another fewer. From which it is easily gathered, that these spots do not inhere in the body of the Sun, but are little stars, which interpose themselves between the Sun and our sight, and are moved in Epicycles about the body of the Sun. I myself have often observed these varieties, with wonderful admiration of the wisdom and power of God; who hath disposed the course of the stars with that stupendious art and skill, as that they are in no sort subject to the apprehension of man's understanding. I here omit the infinite multitude of Stars, which (being never discovered to the Astronomers until this time) are by the help of the foresaid instrument most distinctly seen in the Heavens. To conclude, in the eight Sphere (wherein the fixed Stars are) there is observed a triple motion. The first from the Fast to the West, absolving its whole course in 24. hours. The second from the West to the East, which is thought to go one degree in a hundred years. The third from the South to the North, and chose; by force of which motion the beginning of Aries & Libra of the eight Sphere doth describe certain small circles about the beginning of Aries and Libra of the ninth Sphere; which course is perfected in 7000. years. Now, who will maintain, that so multiplicious, and so various a local motion should proceed from nature, and not from some one most Wise and Excellent an Understanding or Power, thus governing all the heavens for the benefit of the sublunary or earthly bodies, and particularly of man, to whom the rest are subject and serviceable? Neither conduceth it any thing against our scope, whether it be replied, that these motions are performed by diverse transient bushes (even as the rolling about of a potter's wheel is occasioned by the Potter) or else by certain stable, firm & permament forces, impressed in the celestial Orbs (as some do affirm) for by whether means soever it is caused, it necessarily proceedeth from some incorporeal cause endued with a mind and understanding, & not from any peculiar propension and inclination of nature. Now this Cause (which with so powerful a hand, and so many ways turneth about the heavenly Orbs) we call God, who either worketh this immediately of himself (which is the more probable opinion) or else by the ministry and help of inferior Spirits, and Intelligences, as many do hold. THE THIRD REASON, TAKEN FROM that, that Corporal substances, and such as are subject to the eye and sight, cannot have their being by Chance, or Fortune. CHAP. V. IN the whole course of the nature of things, there must needs be some one cause, of which all therest, in respect of their substance, do depend: and that we call God. That there is such a cause is proved, in that corporeal and bodily things do proceed either from themselves, or casually from fortune, or from some incorporeal cause endued with a mind, understanding and reason. For never did any Philosopher set down any other efficient cause of the world, than some of these three; neither can any other cause different from these be suggested or imagined, except one will say, that this world is produced of another world, and that other of another, and so still infinitely; which assertion is in itself absurd, seeing it implieth an infinity & interminable progress and proceeding. Now, it is manifest, that things have their beginning neither from themselves, nor from Chance or fortune; therefore it followeth necessarily, that they receive their production and being from some Mind or Spirit endued with reason. That they proceed not from Chance, to wit, from a casual concourse of Atoms, or small bodies, as Democritus, Epicurus, Lucretius and some other did teach, appeareth both from the structure and form of all things in the world; as also from the great order and constancy▪ which is discovered in the motion of the heavens, and in the function & office of other things: for what man, that is endued with reason, will be persuaded, that those things, whose making are accompanied with the fullness of all reason, & in that respect exceedeth the wit of all art and knowledge, should notwithstanding be produced of a mere casual concourse of Atoms without reason, and without art? Since to say thus, were as much as to defend, that some one most fair, sumptuous, and stately palace were not made at all by any artificer with art, but only by a sudden mingling and meeting together of certain pieces of stones into this curious and artificial form, fallen from some huge rock of stone, shaken a sunder by an Earthquake: or that the Annals of Ennius, or Commentaries of Livy were not composed by any writer, but by a strange and casual concourse of letters: for if the parts of the world, and disposition of parts, and the bodies of living Creatures, & plants (in the making whereof is found all reason, art & skill in the highest degree) can be produced only by a mere concourse of Atoms without art & without reason; then by the same reason, why cannot Palaces, Temples, Cities, vestments, books, epistles and the like (in all which is discovered much less art, skill, and wit then in the former) take also their making and being from Chance? Therefore, let that foolish absurd opinion of the concourse of Atomyes' be abolished, which seemeth to be invented to no other end, then that the maintainers thereof, should not be forced to acknowledge the world to be governed by divine Providence: against which Providence they had a mighty aversion; itself of necessity being most formidable and dreadful Luer. l 1▪ & 3. Plin. l. 1ST 7. & l. 7. c. 55. to a mind wallowing in all wickedness & voluptuousness, as is evidently gathered out of Lucretius and Pliny. That the world and the parts thereof cannot receive their being from themselves, is no less evident. First among subblunary bodies (as all those be, which are under the Moon) those which are most perfect (as Man & other living Creatures) cannot be of themselves; for how can those things receive their being from themselves, Man and living Creatures. which need a preparation and concourse of so many causes, that they may be borne; and so many external helps and furtherrances, that they may live? Or how can that be of itself, which is extinguished & perished with so great a facility? Here perhaps it may be replied, that those bodies, which be Individua, as particular men▪ are not of themselves, but that the humane nature in general (as being eternal, or for ever) is of itself: and that the like may be said of other Species, or kinds of things. But this is spoken ignorantly; seeing the Species of any creature, or body is not a thing separated from the Individua (as certain Platonics dreamt) but doth exist in the Individua; neither hath it any esse, or being, in rerum natura, but only by reason of the Individua. Yea for example, species humana, or the whole kind of men, is nothing else, but the whole multitude of particular men, which have been, are, and may be, as they all bear a likeness of nature among themselves. Now than if Individual and particular Men do depend of another cause, then must also the whole Species or kind (which is not distinguished à parte rei (as the Philosophers speak) from the Individua) depend also of another cause. This point is further manifested, in that the whole Species, or kind may utterly be extinguished or perished. But what dependeth not of another, but hath it being only of itself, cannot be extinguished: for what is of itself, did never begin, but had ever its existency; and therefore cannot cease or desist to be. That it never begun, is proved, in that what once did begin, sometimes was not, and therefore it is produced (as the phrase is) à non esle, ad esse, from the not being of a thing, to the being of the thing itself. Now, a thing cannot produce or cause itself; and the reason is, because that which doth produce, aught to precede or go before, that thereby it may draw that, which is to be produced à non esle, ad esse. Therefore whatsoever beginneth once to be, is produced of another, & consequently receiveth not it▪ s being of itself; for to have its being of itself, is to have its essence without the influx of any other efficient cause. Therefore it is avident that what is of itself, did never begin, & therefore shall never end; and on the contrary side, what did begin hath not its being from itself, but is necessarily produced of another. Furthermore, every thing compounded Compounded bodies. of matter and form, cannot be of itself, but necessarily is produed of some efficient cause, which must dispose the matter, and produce the form, and join the form to the matter; for the matter neither receiveth those dispositions, nor the form from its own essence (since they may be separated) therefore this union of the matter & the form is occasioned by some extrinsical cause. The same may be said of every thing consisting of parts, for seeing the parts are not through any necessity united among themselves, but may be mutually separated one from another, it must needs follow, that this union proceedeth from some cause, which joined the parts together. From these premises afore, it appeareth, that also the Elements, (as the earth, the water, the air, and the fire) are not of themselues, but have some efficient beginning: for if those things, which are most perfect for their nature (among these sublunary bodies) have not their being from themselves, but from some other cause; then much more those bodies which are most imperfect (as the Elements are) must for their being depend of another: for to be of itself, and not to depend of another, is a sign of greatest perfection; seeing, what is thus in nature, is to itself the origen and fountain of all good, and standeth not in need of any thing external. Furthermore the Elements are not for themselves, but for others; I mean as they are parts of the world, and as they afford matter to compounded bodies, therefore they have not their being from themselves; for that Axiom in Philosophy is true, to wit: Quod habet causam finalem, ad quam ordinetur, habet etiam efficientem, à qua ordinetur. What hath a final cause, to the which it is directed and ordained, the same hath also an efficient cause, by the which it is so ordained; for nothing is of itself, to the end that it may serve another, but that it may enjoy itself. Therefore even in this respect, that any thing is, non propter se, sed propter aliud, not for it own self, but that it may conduce and be serviceable to some other thing; it followeth that the same thing is ordained by some one, which hath intended the good of another. Besides, in that the Elements do enjoy this or that magnitude or greatness, this place or that place, in respect of the whole space and place in the world, they receive not this from themselues (seeing their essence necessarily exacteth none of these circumstances) therefore they take them from some extrinsecall cause, which appointeth to every one of the Elements their measure or greatness, & their place or situation. To conclude, the Elements are subject to so many mutations and changes, and to so great a need of extrinsecall causes, as that in regard hereof how can it be possibly conceived, that they should be of themselves, or be at their own freedom and liberty, and in respect of their being not, to depend of another? These former reasons do convince, that Materia prima Materia Prima. (whereof the Philosophers do teach, that all things were first made) hath not its being from itself, but from some other cause. For this Materia prima either is not distinguished from the Elements (as many ancient Philosophers did should, who taught that the Elements are mere simple bodies, without composition of matter or form, and the last subject of all former) or else if it be distinguished from them (as Aristotle with his followers maintained) then is it far more imperfect than the Elements, as serving but for their matter, whereof they are made. Therefore seeing this Materia prima is most imperfect and next to Nothing, being subject to all mutations, and (as it were) a servant to all natural causes, and being of it own nature deprived of all form, wherewith to be invested, and borrowing all its perfection from other things, it therefore cannot have its being of itself, & independent of all other causes. Now then from all this heretofore observed, it followeth demonstratively, that no Sublunary body hath its being and essence from itself, but that all things receive their being from some efficient cause. Now, that this cause is incorporeal and intelligent, or enjoying Reason and Understanding, appeareth several ways: first because Materia prima could not be produced by any corporeal cause; seeing that every action of a corporeal thing ever presupposeth the subject, into the which it is received (as Aristotle and all Philosophers do teach,) but before Materia Prima was, no subject can be imagined, seeing it was the first, and (as I may term it) the deepest, and most fundamental subject. Again, if this Cause were corporeal, them doubtlessly the heavens should be this Cause, since there remaineth no other corporeal Cause, to the which it may be ascribed: But the heavens could not produce this Materia prima, both by reason that the Heavens work not, but by the mediation of light & influence of the stars, both which qualities require a subject into the which they may be received; as also because before this production, the whole space, in which now the Elements are, was void, as being destitute of any corporeal body; and than it followeth, that the heavens should produce this Materia prima in vacuo, not having any precedent subject matter to work upon, and therefore should create it of nothing; but this doth transcend the power and force of any corporal nature: Therefore in regard of this absurdity it followeth, that the cause of this Materia prima must be incorporal and most powerful, as being able to give it an essence and being, even from nothing. From which Collection it further followeth, that this cause ought to be also intelligent, as knowing what it doth or worketh; both because every incorporal substance is intelligent (as the Philosophers teach) as also in that it did not produce this Materia prima, after a blind and ignorant manner, but with a certain final intention and determination, to wit, that of it all other things should be made, and that it should be the subject of all forms. This point is made further evident, in that to a cause, which is so perfect, high and potent, the most perfect manner of working is to be given; but the most perfect manner is by the understanding and the will. Again the same is become more clear, in that there ought to be contained in the cause all the perfections of the effect, and this magis emi●●nter, more eminently than is in the effect; I mean when the cause is of a different nature from the effect. Wherefore seeing Man's nature (which is endued with reason) and the diverse kind of living Creatures (which enjoy sense) are the effects of this incorporeal or spiritual cause, it most consequently may be concluded, that all the perfection of these (to wit reason and sense) are after an eminent manner contained in the said cause. That the heavenly bodies have not their The heavenly Orbs. being from themselves, appeareth first from their motions; for if their motions do depend of some other superior Cause (and that spiritual) as is afore proved, then can it be but acknowledged, that their substance and figure are produced of the same cause; for who is so void of consideration, as to think, that that Supreme cause should enter into the world (as into an ample and maisterles house, whereunto it can pretend no right or title) and should challenge to itself the government thereof? Can it be thought to be so impotent, as not to be able to frame to itself (as it were) a proper house of its own? If this house of the world belong not to this Cause, why then doth it assume the regiment thereof? Or why hath it stored this our inferior world with such opulency & abundance of riches of all kind▪ as of metals, precious stones, herbs, trees, birds, fishes, earthly creatures, and all other variety of things whatsoever? To conclude, if thou considerest the stupendious power, which this cause showeth in the motions of these celestial Orbs, thou canst not doubt, but that the same Cause is the author of this whole work. For although the Sun be incomparably greater than the vniuesal● Globe of the earth and water (as is evicted from the point of the shadow of the earth, which reacheth not to the Orb of Mars) yea according to the iudment of the Astronomers, the Sun is an hundred sixty six times greater than the earth and water; notwithstanding the Sunne with its whole orb is carried about with such a velocity and swiftness, that in compass of one hour it goeth in its motion above ten hundred thousand miles; whereupon it is certain that in the same space of time it equalleth the compass of the earth in its course above fifty times. Among the fixed stars there are many which are 50. 70. 90. or 100 times greater than the whole earth, & (as the Astronomers teach) there is none of them, which is not 18. times greater than the earth: and yet they are carried about with their whole Orb with such a swiftness, as that such stars as are near to the equinoctial line do move every hour more than 40. millions of miles (every million being ten hundred thousand) and so in one hour moveth more, then comes to two thousand times the compass of the earth. Now who is he that will not here fall into an astonishing admiration of his boundless power, who turneth about such vast and immense bodies, with so incomprehensible and impetuous a celerity? Or what greater prints, or intimations of Omnipotency can be, than these are? If any one of the stars should be carried about near unto the earth with the like speed, presently all things would be dissipated & shivered asunder: the mountains would be shaken and pulled up, as it were by the roots, and turned with the earth, and the sea into very dust. The swiftness of a bullet shot out of a great piece of ordinance seems great; and yet if one consider attentively, supposing the bullet to be carried the space of a hundred hours with one & the same swiftness, yet would it not go so far as once the compass of the earth. For experience showeth us, that in one minute of an hour it is carried scarce three miles, therefore in one hour 180. miles, in an hundred hours 18. thousand miles▪ which wanteth of the compass of the earth, its circumference (according to the more true judgement of Astronomers) being 19 thousand miles, and 80. Wherefore from this we gather, that the Sun performeth a far greater course in one hour, than a bullet would do in five thousand hours. Now the celerity & speed of the fixed stars about the Equinoctial is forty times greater, than the celerity of the Sun. Therefore that incorporeal power and virtue, which doth so govern & stern the celestial Orbs, as that it is able to drive them about with such a facility, with such an incomprehensible velocity, and so long a time without any slackness, or weariness, doth sufficiently discover itself to be the maker and Lord of the said heavens, to whose good pleasure they are so serviceable and obedient; and thus it appeareth that from whence they receive their most wonderful motion, from the same cause also they take their nature and being. Doubtlessly no man who entereth into a serious consideration hereof, can be otherwise persuaded; seeing there cannot be a greater argument and sign, that a body is not of itself, but dependeth of another, then to show, that it enjoyeth not itself, but is made serviceable and obedient to another. The same point is also proved from the consideration of the diversity of the parts, whereof these Orbs do consist. For seeing these are altogether distinct in themselves, and have different qualities, they could never meet altogether for the making up of one and the same Orb, except there were some higher power, which did unite the said parts, distributing to every one of them their place, their magnitude, their measure, proprieties, and influences. And this is further confirmed, in that this different situation and disposition of parts, whereby (for example) this Sarre is in this place of the Orb, that star in another place etc. is not of the essence of them (neither doth it necessarily flow from their essence) therefore it proceedeth from some extrinsecall cause so disposing them. THE FOURTH REASON, FROM THE beauty of things, and the structure and composition of the parts, in respect of the whole. CHAP. VI THE very beauty of things, which consisteth in a due proportion of parts, both among themselves, and with reference to the whole, manifestly showeth that there is one most wise mind or intelligence▪ which first conceived, weighed, measured and conferred with himself all these proportions; and then after externally produced them out. When we see any magnificent and sumptuous palace, wherein a most precise proportion and symmetry of parts is observed, so as nothing which belongeth to the exact skill of architecture is there wanting; no man doubteth, but that the same was builded by some one or other most artificial architect. How then can any one call into question, but that this world first had a most excellent and wise artificer and workman? seeing the parts thereof are so perfect, and disposed, and conjoined together with such an exact proportion & sympathy, and whose beauty is such, as that it is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth adorning, beauty, or comeliness. The heaven being extended above, like unto a vast and most large vault, covereth and imcompasseth all things, lest they be severed and dispersed; It is for greater admiration, beauty, and ornament, distinguished with an infinite number of stars, as with so many jewels: certainly a most fair and precious vault or coverture of this worldly palace. Now what is more pleasing to the eye of Man, than those bluish and purple colours of the Heavens? What more pure, than those shining gems & precious stones? What more solid, than that adamantine firmness of the heavenly Orbs; which being never worn, nor growing old, have continued so many ages inviolable? What is more admirable, than the radiant body of the Sun, being the fountain of light and heat? What Nature hath imparted to all these their form, situation, splendour, and this celestial and unchangeable beauty & fairness? They do not receive them from themselves (since they have not their being from themselves) but from another. And if from some other thing they take their essence, then from the same they also take their beauty. But this other thing cannot be corporeal; since no corporeal thing can be more powerful and fair, than those heavenly bodies are. Therefore that, which doth impart to them all these qualities, must needs be a certain incorporeal or spiritual substance; whose infinite puissance and incomprehensible fairness we are partly able to glass and see (as it were by reflection) in so great a work. The Earth also, though it be seated in the lowest place, serving as the flore or pavement of this princely and imperial palace, or rather as a channel, wherinto the excrements of the elements are disburdened, yet what pulchritude and beauty hath it? What delight is discovered in the mountains, and the valleys thereof, in the springs, floods, gardens, woods, fields of pasture and grain, orchards, and plains, covered with all kind of colours. exceeding all tapestry, or other such artificial hangings whatsoever, through its various and diverse vestment of herbs, flowers, and groves? Who can once dream, that all things are thus disposed of a Nature void of reason and understanding; The variety and beauty of things cannot be referred to the Sun. seeing▪ that the soul or mind of man is not able to excogitate or imagine to itself any thing more admirable, or beautiful? Neither availeth it any thing here to reply, that the Sun and the stars seem to be the cause of all these things. For although without the heat and influence of the stars (whereby the generative and seminal power or virtue is stirred, and the vegetative humours are prepared) all these things cannot grow, increase, and come to their perfection; notwithstanding these bodies take not from the Sun and stars their original Cause, and reason of their particular structure, forming, and making; but from some intelligent mind or spirit, which hath impressed in the seeds a certain power or virtue, being (as it were) the image of its own conceit, by the which (as by its instrument) it disgesteth, disposeth, and frameth the body, that it may be altogether answerable and sorting to the intended form. For neither the Sun nor the stars can know, of what kind every tree (for example) will be, or what temperature, colour, taste, smell, or medicinable virtue for diseases it will have, or with what leaves it is to be covered, with what flowers to be adorned or beautified, and with what fruits to be enriched; finally what measure it ought to have, what figure, extensions, diffusions, connexion's, and innumerable other such observations; all which appear in every such particular body with admirable artifice and wisdom: for there is in every work of nature (as their phrase it) so great cunning, skill, and subtlety, as that no art can attain to the thousand part thereof; nor any wit can comprehend the same. Who then is so void of reason, that can be persuaded, that such bodies, in whose making so eminent reason and wisdom is discovered, could yet be made by any Cause that enjoyeth not reason? The Sun of its own nature imparteth its light and heat, and in these two sorts, in one and the same uniform manner it cooperateth with all seeds, to wit in heating the earth, nourishing the seeds, stirring up the seminal spirit or virtue, and in preparing the humours: therefore this infinite diversity of things, and this proportion & pulchritude, which is in them, cannot proceed from this Sun, seeing his operation and working is uniform, and a like upon all bodies; but it ought to be reduced to some principle or beginning, which may contain distinctly all these things in itself, through the force of a most working reason; which beginning can be no other, than some one most excellent spirit, which is the Inuentour and workman of all these things. This point willbe made more evident, Living Nature. if we take into our consideration the body of living Creatures. Good God, how much art is in their structure and making, & how much wit? Each particular living Creature consists almost of innumerable parts, & yet these parts have a most exact proportion both among themselves, as also in relation to the whole, which consisteth of them: which proportion is precisely found in all creatures of the same kind; except some deformity therein happen either out of the abundance or defect of the matter, or by the intervention of some external cause. As for example, in man's body there is that proportion, as that the length of it with reference to the breadth is sixfold as much; to the thickness (which is taken from the superficies of the back in a right line to the superficies of the breast) ten fold; to the Cubit four fold; to the stretching out of both the arms, equal; to the foot six times; to Man's body. the breadth of the hand, 24. times; to the breadth of the thumb, 72; to the breadth of a finger, 96. times. The like proportion it beareth to the eyes, the nose, the forehead, the ears, to the several ribs, to the several internal parts, to the bones, the bowels, the sinews, the arteries, the veins and the muscles. The like certain proportions do all these parts bear among themselves; in so much that there are several thousands of proportions in this kind, which are to be considered in the fabric of man's body. For not only in longitude, but also in thickness, in conformation, in distance and vicinity, in strength, and in temperature there ought to be a due proportion in all parts; in this symmetry and proportion of parts among themselves, and in respect of the whole, consisteth all the comeliness & beauty of the body; in so much, that ●f but any one due proportion (among so ma●y) be here absent, then is there something wanting to the concurrence and making up of that pulchritude and fairness, which is naturally incident to man's body. We may also find the like proportion in all other creatures, which consisteth in that structure and form, which is most agreeing to their natures; in so much, that the very flies, the gnats, and the little worms are not destitute thereof. For the making of every one of these small creatures is according to their own kind so perfect, so admirable, and so beautiful, as that if the wisdom of all men living were contracted in one, and gathered together, it could not find any one part, which might be corrected or amended; and which is more, it were not able in its own retired thought and imagination to apprehend the reason, wisdom, and providence, which appear in the structure in any of all these or other creatures. Whereupon we may further infer, that supposing any one man were so powerful and mighty, as that he were able instantly to make or produce outwardly, what he did conceive inwardly in his mind; yet could he not form any one fly (because he could not comprehend the reason of the outward and inward structure & composition of the said fly) much less could he animate it, or give the vigour of sense and motion, or plant in it fantasy, and natural inclination; since what every one of these are, cannot possibly be imagined or conceived. But to descend to Plants; what exceeding beauty is in all kind of Plants? How Plants. pleasingly do they apparel and clothe the earth? How wonderfully doth the earth thirst them out of her bosom, and yet detains them by their roots, lest they be torn a sunder with the violence of the wynds? How great variety is found among them, of so many trees, so many young sprouts, so many kinds of corn and grain, so many herbs growing in orchards, fields, and mountains, and to conclude so many fragrant flowers in gardens & orchards? And touching the use of these plants, the commodity is manifold; some of them serving for building and making of diverse instruments, others for the nourishment of man and beasts, others again, for the making of linen cloth; as also to burn, and for other necessities of man's life. Touching flowers, they do also delight us with their several forms, colours, smells, Flowers. as that they deservedly drive us into admiration of their maker. For there is not greater profusion and waist (as I may say) of providence and divine art in any body so base and instantly fading, then is in these. For what diversity of forms are found in them? They are continued together, divided, deep, open or displayed, hollow, rising in form of hair, form like little flocks of wool, winged, hooked, horned, eared like corn, spherically bearing their leaves, environed thick with leaves like clustered grapes, and many other such like different forms. In like sort they are of one leaf, three leaved, four leaved, or of more leaves; which leaves bearing themselves in several manners, do occasion infinite other forms of flowers. Neither is their variety of colours less than the variety of forms, as white, yellow, red, bloody, purple, ceruleous or bluish, and finally all mingled colours whatsoever, which in regard of their several mixtures are many in number, and therefore they all become grateful to the eye. To conclude, every particular flower is wonderful fair, and the several parts of any one flower is disposed in such variety, for the greater beauty of their form, according to their nature and the different times of their growth, as they cannot by any art possible be bettered or amended. Now who considering these things with a serious meditation▪ will not acknowledge the infinite wisdom of the artificer, and will not admire, praise, and reverence the s●me? Touching the odour and smell of the flowers, there is also great variety, and the smell in most of them is sweet; there is scarce any one flower which hath not a peculiar smell to itself, different more or less from all others▪ In some, that are the fairest to the eye (a point which may serve as a document to us men) the smell is less pleasing; and yet in some others there is an equal strife and contention, between the excellency of their form or shape, & their smell. Now from all these observations we conclude, that it is a truth more radiant, clear and perspicuous, than the Sun beams are; that all these things cannot have their beginning from a nature, or cause void of reason; but from a most wise and most puissant spirit, or Intelligence, which conceived all these things afore in its mind, & which also conferred & weighed together all these particulars, to wit the quantity or greatness of every plant, their figures or forms, their proportions, temperatures, virtues, colours, and smells. Now than this Spirit impresseth all these in the seeds of things, (as the image of his conceit) and then worketh and frameth them according to the same. For the virtue impressed in the seeds do not otherwise work, then if it enjoyed reason; the cause hereof being, in that it is a footstep of a divine conception, and as it were a sealed impression thereof. Therefore from this supreme Intelligence, or Spirit (as being the first inventing and informing cause) the beauty, proportion, and perfection of all things doth take its emanation, flowing, and proceeding. Neither only this visible fairness, and all variety (which is subject to the eye) is to be ascribed to this cause, but also all invisible The beauty of ●●e inward souls or forms of things. beauty (which is inwardly hid in those visible things, & can be apprehended only by reason) is to be referred thereto. For from this invisible pulchritude the external and visible doth rise: since what appeareth externally in these corporal things, either in respect of form, proportion, colour kind etc. it cometh altogether from the internal and invisible substance; which substance is so much the more fair, and to be admired, by how much, it containeth in itself more highly and simply the reason & cause of those external perfections. In the vegetative soul, by the virtue whereof trees, herbs, flowers and the like (according to their several kinds) do live, the reason or cause of their structure, & whole form or shape (which so much delighteth the eye) is latent and unseen. In like sort in the sensitive soul (which animateth all living Creatures) the whole reason of the fabric or form of the body lies hidden & imperceptible by the eye; the same is also latent in the genital virtue or power, by the which all these things are form. Therefore how great & bewitching is the pulchritude and splendour of these souls, in whom all these perfections are secretly and simply included? And how stupendious & wonderful are these souls in their own nature, which after one uniform manner contain in themselves so great multitude The sensitive soul. and variety of forms and figures. Furthermore, in the sensitive soul is not only comprehended the entire reason of the structure of the body, but also of all the senses, the imagination, the sensitive appetite, all natural instincts and operations, every one of which, in respect of the wonders discovered therein, transcends man's apprehension. For how great is the power of the senses? How far of doth the eye penetrate in a moment, viewing all things & apprehending the forms of them, and expressing them in itself? How forcible is the power of smelling in dogs, Vultures, & many other such like? And as touching the imaginative faculty, it is never idle, still revolving with itself, and variously compounding the forms and shapes of things, which it receiveth by the ministry of the external sense. The appetite draweth and inviteth the soul to those things (which the Imagination afore conceived) if they be convenient; and averteth it from them, if they be dangerous and hurtful. To conclude the motive power obeyeth the appetite with incredible celerity and speed, as appeareth even in the motion and flying of flees. It were over laboursome to prosecute all things in this kind. Every power or faculty hath its object, instrument, operation, its peculiar manner of working▪ so occult, secret, and wonderful, as no man is able to apprehend it; and yet the reason of all these is contained inwardly in the souls of the said living creatures; so as whosoever could perfectly penetrate the nature and the mysteries of the souls, should find the reasons of all the rest more clearly. Wherefore I am fully persuaded, if one could attain the perfect knowledge of one small fly, the pleasure of that knowledge would overbalance and weigh down all riches, honours and dignities of Kings. For if Pythagora● (as is written of him) at his finding out of a mathematic demonstration did so immoderately rejoice, as for the time he perfectly enjoyed not himself; then how much joy & exultation of mind will a clear knowledge of so many and so great mysteries bring, which are in themselves discoverable in the making even of the least fly; they being such as yet the most eminent Philosopher that ever was, could not apprehend them, and such as may serve to entertain a most sweet and serious speculation of them, for the space of many years? Verily touching my own private censure, I am of this former opinion (as I said) and I doubt not but all such, as attentively consider the works of God, would conspire and agree with me in judgement herein. But now to speak something of the reasonable soul; it transcendeth in beauty, work and dignity the former by infinite degrees, in the which not only the reason of the structure or making of the body, and of all the senses, but also the faculty of understanding, of recordation or remembering, and of embracing or rejecting any thing freely (in the which is included true election & freedom of will) is contained. By the understanding, the soul conceaveth the whole world, and frameth to itself certain invisible images or pictures (as it were) of all things. By the memory, it retaineth all those images of things wrought by the understanding, and when occasion is ministered, it maketh practise and use of them. Now, how vast & spacious are those entrances, which are capable of so innumerable forms? By the will, the soul taketh fruition of all things, & disposeth of them according to its best liking, yea (and which is more) it maketh to itself election, or choice of any course of life. Neither is the difference here much to be regarded, whether the soul performeth all these things immediately by its simple substance, or by distinct faculties & powers, seeing the reason of all these are contained in its simple essence. Therefore it necessarily followeth, that the reasonable Soul is of wonderful pulchritude, splendour, and perfection; in so much, that if it were to be known perfectly, as it is in itself, it would seem to be a kind of divinity; in the contemplation whereof, the mind would be (as it were) absorbed and swallowed up with an incredible pleasure & delight; seeing the essence of it surpasseth by many degrees all corporeal things; as also the vegetative and sensitive souls of Plants and living creatures, in worth and dignity. Therefore out of the premises we may gather, that there are four degrees of beauty of things in this world; The first (which is lowest) is of bodies, which are seen by the ye; the second of the vegetative soul; the third of the sensitive soul; the fourth of the Rational, or reasonable soul. Therefore it is evident, that not only the first, but also the rest are form by some most prudent and skilful intelligence or mind. For if the beauty, which is found in bodies, be to be ascribed to some such spirit or divine power, for the wonderful proportions appearing in them: then much more the glorious fairness, which is in the several kinds of souls, which comprehends in itself the reason and cause of the body's beauty, and which is much more admirable than it, aught to be refered to the same celestial power. Furthermore I would here demand, how it can possibly happen, that any cause not capable of reason, wisdom, and understanding, could form and make in the beginning, so many diversities of vegetative and sensitive souls; seeing every one of them is so admirable, and is the Effect or work of so great a wisdom, as that no humane wit is able to penetrate into the several mysteries of it, or beget in his mind the true and proper conceit or image thereof. To conclude; All the pulchritude and perfection of an Effect, aught to be contained in the cause; (for the cause cannot give that to the Effect, which itself enjoyeth not) whereupon it followeth, that all the perfection of living creatures, and all the vigour and natural working of the senses, aught to be comprehended within that cause, by the which they were first framed: and this not after the same manner, as they are in the creatures, but after a more excellent & eminent sort, to wit, as the work is contained in the mind, or art of the workman. This point is further confirmed, in that there is no cause (excepting a mind or intelligence) in the which so great a diversity of things can rest; but in a mind or intelligence it may well reside; even as the form of a house, and all the measures and proportions of it are said to be in the fantasy or understanding of the artificer. Ad hereto for the greater access & increase of reason herein, that himself who framed the soul of man, endewing it with reason, understanding, and freewill, cannot possibly want reason, understanding and freewill; but must have them in more perfect and excellent manner. For how can he want reason, understanding, and will, who first made and gave reason, understanding and will? The Prophet therefore truly said, Qui plantavit aurem etc. He which planted the ear, shall he not hear? Or he that Psalm. 93. form the eye, shall he not see? especially seeing these are such perfections, as the having of them is not any impediment to the fruition and enjoying of greater perfections; since it is far better to be endued with understanding and freewill, then to want them, or to have any thing which may be repugnant to them: from all these considerations than it is most evident, that there is a certain supreme Intelligence, or Spirit, which is the inventor, author, and architect of all these visible, and invisible beauties, in which spirit, as in its cause all pulchritude & splendour doth eminently exist, & this spirit we call God, who be eternally blessed, praised and adored. THE FIFTH REASON DRAWN FROM the structure and disposition of the parts of the world, with reference to their ends. CHAP. VII. EVEN as, not any of these things, which are subject to our sight, taketh its being from itself, but from some efficient cause; so nothing is made for itself, but with respect to some extrinsical end, to the which end the whole structure of the thing, as also all its parts, and faculties of its parts, are (after a wonderful manner) disposed and framed. Therefore of necessity there must be some one most wise mind or spirit, which aforehand conceived in itself all those ends, and ordained proportionable and fitting means to the said ends. For Nature, which is not capable of reason, nor endued therewith, as it cannot conceive or comprehend the ends of things; so neither can it dispose or set down suitable means to the said ends; since this is a chief work of The Sun not created for itself. art and wisdom; we will make this manifest first in heavenly bodies. The Sun, excelling in fairness all visible things, is not for itself (for it can not apprehend, or reflect upon its own beauty) but for the good & benefit of other things, to wit, that it may enlighten the world, and cherish all things with its heat; not much unlike, as the hart is in man, and other living creatures, which is not for itself, but for the good of the whole body; for as the heart is in the body endued with life, so the Sun is in the whole body of the world, which wanteth life. This then being thus, the Sun ought to have a certain proportionable measure of light, and quantity, as also a determinate place in the world, lest that the light being over radiant, shining and great, or itself in place over near, it should burn the earth; or on the contrary side the light being too remiss & small, or too far of from the earth, should not sufficiently lighten it, or heat it. Now, this disposition of a fitting quantity, light, and place, cannot be assigned by any, but only by such a mind or spirit, as is able to consider the end and the means, and of judgement to set down a sorting and convenient proportion between them. But if the Sun be made not for itself, but for some external end, then much more the same may be verified of the rest of the The stairs, the Orbs and all other bodies created for the use of a reasonable soul. stars, of the heavenly Orbs, and of all other corporeal natural bodies. This point may be further fortified by this ensuing reason: That, which is for its own self, aught to be of that excellency and perfection, as nothing can be more excellent, for the good whereof this other may be ordained; This is evident even in reason, since otherwise it should not be for itself, but for that, for the benefit whereof it is disposed. Furthermore it ought to be of such a nature, as that it may conceive & enjoy its own goodness; for if it hath no sense & feeling hereof, it is nothing advantaged by such its excellency▪ For what can the domination and government of the whole earth profit a man, if he neither can take any pleasure thereby, nor knoweth that he hath such a principality, or rule belonging unto him? Therefore it is an evident sign, that, what can not perceive its own good, is not made for itself, but for some other thing, to the which it becomes profitable. But to apply this now; no corporeal nature is so excellent, but it may be ordained to some other thing more excellent & more worthy; for the degree of a reasonable nature transcends and exceeds much in worth the degree of a corporeal Nature, and this to the former for many uses becomes serviceable. Again a corporeal nature cannot have any feeling of its own good, but resteth only in being profitable and expedient for some other thing: Therefore it followeth, that not corporeal or bodily nature is made for itself, but even of its essence & being, is ordained to some other thing, to wit, to a reasonable nature, for whose behoof and good it existeth. From which it may be gathered, that if there were no reasonable nature, than all the corporeal nature should exist, as in vain & bootless▪ as not being able to bring any benefit to itself, or to any other thing; even as the fruition of great riches should be altogether unprofitable, if the man possessing them, should have neither knowledge, use, nor feeling of them. The same point is further made evident The motion of the Heavens ordained for a reasonable soul. from the motion of the celestial Orbs, which motion bringeth no benefit to the heavens themselves, but is wholly applied to the good and utility of man, & of those things, which are commodious to the use of man. For first the motion of them is so tempered, that all Countries of the earth (excepting some few, which are beyond 66. degrees near to the Poles) enjoy within the space of 24. hours both day and night; this being so directed to the most grateful alteration and change of day and night. Furthermore the Sun by his proper motion under the Eclipctic evenly cutting the equinoctial line, and declining sometimes to the south, or at other times to the north, The 4. seasons of the year. more than 23. degrees, causeth the four several temperatures of the years, (I mean Winter, Spring-tyme, Summer, and Autumn) all these being most accommodate and fitting for the good of such things, as the Earth bringeth forth. For the winter so worketh by its cold, that the spirit and heat (which is within the seeds and buds) being inwardly received, all things may be more strengthened with in, that so they may better gather humour and nourishment; that they may fasten their roots in the earth and finally that all such things may inwardly swell, thereby to burst out in due tyme. The spring through its pleasing and tempered heat calleth all things forth, drawing out buds, leaves, grass, flowers, and the like. The Summer with its greater heat consumeth the supper abundant humour, disgesteth crude and raw things, extenuateth and refineth things gross, openeth passages in the bodies, diffuseth or poureth in the spirit, & bringeth fruits to their maturity and ripeness. To conclude the Autumn with its, humour and moderate heat, tempereth a new all things, correcteth the dryness and heat of things, which the summer aforehand bestowed; it also disposeth the earth to new seeds and new grothes; lastly it repaireth the decayed states of living bodies, through want of natural heat; Now out of all these observations, who seeth not, that all this motion of the Sun, and the heavenly bodies was first ordained & ever after is perpetuated and continuated to the benefit of man, & to the growth, increase and fuller abundance of all living creatures, & other bodies, which may in any sort be serviceable to the use of man? For no other benefit of it can be assigned than this, nor any other cause can be alleged, why the motion of the Sun, and the other celestial Orbs should be in any such, and such sort. Wynds, showers, Clouds. Now if any enter into consideration of Wynds, rain, snow, and frosts, he shall easily discover, that these are ordained for the good, emolument, and benefit of living creatures, but chiefly of Man, And first of Wynds; the use of them is various and great, for they ventilate and fan the air, and so m●ke it more wholesome to be breathed in; which if it should continue The benefit of wynds. unmoved and unshaken, would putryxy, and being by this means affected with some pestilent quality would kill both men and beasts: For such close places (we may observe) wherein the wynds blow not, are become most pestiferous and noisome. Secondly, the wynds serve to carry the clouds about through the air, and so to disperse and distribute them to several countries & regions: for without the help of the wynds the mediterranean places, and such as are far distant from the sea, would be ever destitute of clouds and showers; and so would become over hot, barren, and inhabitable. For seeing from coasts and places far remote from the sea, there cannot be drawn up sufficient store of vapours, which may serve for clouds and rain, except they being elevated from other places, be thither carried by force of the wynds, the said mediterranean countries would be continually scorched with the sun, and be deprived of all rigation and watering. For it is the sea, which chiefly ministereth matter for clouds, out of whose vast bosom (being directly and continually opposed to the Sun) great abundance of vapours are attracted upwards, by the heat of the Sun; which being after by force of the cold gathered into Clouds, are lastly resolved into showers of rain; wherefore, except the wynds did carry these clouds unto another place, all rain would fall into the sea, from whence the matter of it doth rise; and the whole earth through want of watering would remain barren and unprofitable. Neither this above would happen, but also all fountains & rivers would in a short time be drawn dry: for these take their The beginning of rivers and wellsprings. beginning and continuance from the srow, & showers, which fall upon the mediterranean and mountainous places. For the Snow, which during the winter falleth upon the hills, melting by little and little through the Sun's heat, and distilling into the hollows and concavityes of the hills, doth in the end cause springs or fountains. In like sort the waters of showers, being received and drink up into the higher places of the hills, and after many wynding to and ●●o under the earth meeting together, do in the end, finding an issue or passage, break out into fountains or springs. Now, of springs being mixed with other waters (whether proceeding of snow or of showers) & running into one common channel, are begotten Rivers. And hence it followeth, that during the summer (when it but seldom raineth) rivers are greatly decreased, and except they be said with snow water, they are sometimes dried up. So as if for the space of two or three years it should neither rain nor snow, it would follow▪ that all rivers and almost all fountains would cease their running through want of matter. But these things are so disposed and governed, that for certain seasons so great store of rain and snow may fall, as that thereby the springs and rivers may be continually maintained and fed. Furthermore the wynds are necessary to dry up the unprofitable humour of the earth to recreate and refresh the bodies of living creatures, to rypen fruits, to the turning of mills, and such machine's or works and finally to the use of Navigation; for ●●●●●●●ting there were no wynds, all Navigation would almost cease. But what great pro●● doth rise by Navigation to Man? For by this, what merchandise is in foreign countries, which conduceth either to the commodities of man's life, or to the use of physic, or to the delicacy of nature, the same is most easily transported throughout the whole world; and what is peculiar to few, is by this means communicated & imparted to all mankind. Neither is the profit of the showers & rain inferior to that of the wynds: for it cooleth the air, refresheth the bodies of living The profit of showers. creatures, perpetuateth and continueth springs & rivers, ministers drink to beasts, watereth the earth, and maketh it fruitful; for without showers of rain the earth would become dry, barren, deprived of all beauty & ornaments of trees, grass, herbs and flowers, and finally not fit and commodious for the habitation of man & beasts. Showers receive their fecundity, and fruitfulness from a double cause: first by the mixture of a viscous and fat matter, which is exhaled and drawn up with the vapours from the earth and the sea; for the sea being fertile, hath a certain fatness, with the which fishes are nourished. Therefore while the Sun elevateth up the more thin parts of it (which are vapours) it withal attracteth a certain oil and fat matter; which being mingled with the vapours, & after through cold conden sd and thickened into rain, doth water the earth. The same thing also happeneth, when vapours and exhalations are drawn up through the Sun's heat from a fenny earth, from gardens, fields, & woods. Secondly, showers take their fruitfulness from the spirit and heat included and impressed in the cloud or shower by the beams of the Sun: for this spirit or heat causeth all things to grow and increase. And to the end, that the fall of showers should not overwhelm with an over great and impetuous force & weight, the tender buds and flowers, therefore the divine providence hath ordained, that they do not fall over abundantly and precipitantly, but that from a great height they should distil by little & little through a large tract of the air, whereby they being divided into infinite most small drops, do be sprinkle the earth with a pleasing moisture and humidity. And to the end, that what is thus fallen upon the earth, should not by the heat of the Sun be instantly dried up & consumed, before it could penetrate and descend to the roots of plants; therefore for the most part, certain dry remnants of clouds do intercept the beams of the Sun, until the earth do drink and suck up the rain, and transmit it to the roots, for the better nourishing of the fruit which it bringeth forth. Also Snow (which is as it were the froth of clouds) is accompanied with no small benefit; for beside, that it affords matter for the continuance of springs and rivers, The profit of Snow descending from the highest mountains, it doth cover the earth (as it were) with a fleece of wool, and by this means keeping the heat of the earth within, it hindereth, that frosts, penetrating over deeply the earth, do not extinguish the seminal virtue residing in roots; and thus, Snow is one cause of the earth's great fertility of plants. Snow also hath in itself a fecundity and fruitfulness, in regard of the air included in it, which shining with infinite bubbles, giveth that extraordinary whiteness to the Snow. Frost in like manner is most profitable to all things, for by a repercussion & beating back, it keepeth within, the spirit & heat The profit of frost. of the earth, and of living creatures, not suffering it to evaporate and vanish away. And from this it cometh, that in colder countries, and such as are subject to frosts, men are of a more robustious & greater stature, and longer lived, then in hotter regions. Now these, to wit, Wynds, showers, snow, frosts, and the like come not promiscuously in any time of the year, but are so distributed by certain seasons thereof, as they most aptly agree and sort to the begetting, growing, increasing, and perfecting of plants and living creatures, and to the perpetuating of their species and kinds, and further do serve most commodiously to men's uses. From all which it is even demonstratively concluded, that all these are ordained and instituted by a most wise, and most powerful mind or spirit, for the good and service of living creatures, and chiefly of Man, to whom all the rest are subject. And that the Elements are for the same cause made, and do to that end enjoy such The wonderful disposition of the Elements. their peculiar situations, and their proper forms and figures, which now they have, doth abundantly appear from the consideration of the earth and water. For if we consider precisely things, as they should be in their own nature, the earth ought to be exactly round▪ and the water ought on every side to cover & encompass the earth; Seing all things, that are ponderous and heavy, aught to descend equally towards the Centre of the earth; and by how much one body is more heavy than another; by so much it ought to be more near to the centre, and lower in place then the other. Therefore the earth ought to be under the waters, and the waters specially to be poured about it. But we see that these two Elements are far otherwise situated: for a huge portion of the earth, to wit, all that which is not covered with the sea, and all the immense weight and heap of mountains, is far higher, and more remote from the Centre, than the water is. For there runneth a mighty vast channel through the midst of the earth of an infinite profundity, divided into several passages, which running diverse ways and in some places of greater breadth, in others of lesser, do make Lands. Into this channel all the Element of water is received (that only excepted, which being extenuated and made thin, turneth into vapours) that so the earth as free from being covered with water, might be made serviceable for the habitation of men and other creatures, and for the growth and increase of things. Furthermore, the Earth is so fashioned and brought into that form, that from the sea towards the mediterranean places, it by The conformation of the Earth. insensible degrees lifteth itself up, & riseth higher, until it end into mountains and rocks: in which point consisteth a most admirable art of the divine Providence. For first by this structure of the Earth, it is made free from all perilous inundations, which by little and little, and in long process of time by the influence of the stars, or force of the wynds might endanger all the Earth. For we see by experience, that such bordering parts of the earth, as are near to the sea, and do not much exceed the Sea in height, are often utterly overflowed with the deaths of the Inhabitants, and loss of all goods. Furthermore if this easy ascent & rising of the Earth were not, there could not be any rivers: for if the superficies of the earth were equally distant from the Centre, (as in a globe perfectly round) then would there be no fall of rivers; for the water cannot flow, except it find places more low and near to the Centre: And if the Earth should suddenly be lifted up into steep heights, than would the fall of rivers be more impetuous and violent, then were requisite; neither could rivers being so precipitious and downfall be commodious to man's use; neither could they run continually through defect of matter. I here omit the danger of inundations, which often do chance (to the great loss and detriment of the inhabitants) when abundance of rain and melted snow being gathered together, do suddenly and precipitantly fall from some great height. Therefore the Earth ought to rise in height by little and little, and by insensible increasings from the mouths of the rivers (where they run and disgorge themselves into the sea) even to their springs and to other mediterranean places. Now if we insist in the speculation Mountains. of mountains, we shall find; that in nature there is no necessity of them, but only for the behoof and benefit of man. For they first serve to break the force of wynds, which might be very domageable to all creatures, if all coasts were plain & even, and no hindrance were interposed to slacken their strength. Hence it proceedeth, that wynds are more impetuous and boisterous in the open Sea, where all is plain and even without any obstacle, then in the middle places of the Earth. Secondly, Mountains & high hills serve for bounds of regions and kingdoms, for they are (as it were) the limits or closures of great kingdoms, by the which the ambition of men and desire of further enlarging their Regality is bridled and restrained, lest it should incessantly exercise itself in vexing and subduing their bordering neighbours. Therefore the safety of kingdoms is much preserved, and the infinite miseries and pressures still attending upon wares by the difficult & inaccessible, passages of the mountains, are much hindered. Great hills do furthermore suppeditate and mini●●er matter for building, as stones, lime, wood, tile or slate, with many other things either necessary, or at least very commodious to man's life. For almost all metals and diverse kinds of precious stones are digged out of the bowels and veins of mountains. There also do grow upon mountains diverse roots of great virtue, and infinite kinds of herbs, as also most excellent wines and olives. Lastly they contain the origins, and beginnings of springs and rivers, and they perpetuate & still continue them by feeding them with matter and store of water. Now let us next descend to the quality of The qualities of the earth and the sea. the Earth and Sea; For this is not found to be such, as the nature of these Elements (being considered in itself) doth require, but such as may best sort to the preservation of living Creatures and commodity of man. For if we precisely consider the nature of these bodies, the Elements ought to be simple or without mixture of other bodies, uniform and in every place of the same virtue, operation & affection. For the earth in its own nature is vehemently dry, and moderately cold; the water extremely cold and moist; the air moist and moderately hot; and all these are naturally deprived and void of all sapour or taste, colour, and odour or smell. But this point is far otherwise; for there are many diversities & differences of soils of the earth; for they are hot, cold, temperate, such as may be crunled away or broken into small pieces, light, ponderous, fatty, unctuous, dry; In colours blackish, reddish, yellow, white, as also of several tastes, ●nd odours or smells, and fit and commodious for the bringing forth of several things: according to those verses. Hic segetes, illic veniunt faeliciùs vuae; Arborei foetus alibi, atque iniussa virescunt Gramina; Nun vides croceos ut Tmolus odores, India mittit ebur, molles sua thura Sabaei? Therefore several soils & earth have their peculiar fecundity & quality impressed in them, by him who first created this Element. Neither can we ascribe all this diversity to the Sun and the stars; seeing that under one and the same Climate there are some places more desert & barren, other most fertile; and such of these places as are fertile, do not bring forth the same kinds of plants & other living Creatures, though they receive one and the same aspect & influence from the Sun and the stars. In like sort, the earth doth not produce all kinds of metals and minerals in one and the same place, but diverse in diverse places. For ●n one place it bringeth forth stones, in another, chalk, red lead, in a third, brass, tin and lead, in others gold, silver, & precious stones. Therefore the earth in diverse places receiveth diverse virtues, forces and operations, that thereby it may minister to Man all kind of riches, which not only conduce to an absolute necessity of man's life; but also to a greater conveniency, delicacy and splendour thereof; which point doth turn to the greater honour, glory, & laud of so munificent a Creator. In like sort, the Sea hath its fruitfulness altogether most admirable; & this diverse, according to the difference of places. For not in each part of the Sea all kinds of fishes are found; for some kinds do breed in the North, others in the South seas; Some also only in the East, & others in the West seas. Furthermore all the sea (mere contrary to the nature of that Element) is of a strange The saltness of the sea. saltness. Now from whence doth this come? Or what power & virtue gave this saltness to it, and to what end? The reason is ridiculous and absurd, which some Philosophers have invented hereof, to wit, that this saltness cometh by reason of the Sun beams, by the which the bottom of the sea is scorched and burned; and that adustion and burning causeth saltness (say they) is proved from the experience in burnt ashes. That this reason is most insufficient, is evident: for how can the bottom or the ground under the sea (being covered with such an infinite store of waters, that in some places it is 500 or a thousand cubits deep) be so burnt by the Sun, as that from them all the whole sea should contract such a bryny saltness? For the Sun burneth not but only by reason of its light, which light doth not penetrate in the water further than 15. cubits (as diverse Swimmers under water affirm) and the light is so faint, that the heat thereof can hardly be felt, but a little under the water. Now, that saltness should proceed of adustion, it is required, that the adustion be so great, as that it dissolveth the matter, & reduceth it to its beginning, as experience showeth. Neither doth adustion and burning properly cause salt in other things, but rather openeth and discovereth it; And therefore we see, that of several bodies the salt is several, and taketh its several virtues & operations from the bodies so strained & refined, as the Chymickes do experimentally prove. In like manner the spirit of every thing (or the oil which is extracted out of it by fire) doth aforehand lie hidden in the thing itself. Furthermore if salsity or brynenes proceed from this adustion, then ought the Sea to be dosy, more and more salt; whereupon it would ●ollow, that the fishes as not enduring that temperature, would in the end die, as it happeneth in the Lake Asphaltites (which is called Mare mortuum) since the nature of fishes requires a certain temperature of the waters. To conclude the increase of this saltness in the Sea would be noted at least in several ages, but no such augmentation hath hitherto been observed. Of the like improbability is that sentence, of the first origin of mountains, which teacheth, that the first proceeded of Earthquakes, by reason that the air, and other such spiritual substance, which being included in the bowels of the earth, did advance and lift up the higher part thereof. This opinion might with some probability be maintained, if it were delivered only of some certain little hills. But it cannot with any show or colour of likelihood, be verified of that great multitude of most huge mountains, possessing many mediterranean places, and extending in length 800. or 1000 miles. But omitting many other strong reasons, by the which this fiction is refuted, I conclude that the saltness of the Sea was first given to it by the author and maker of it, who as he implanted (contrary to the course of nature) a fecundity in the earth for the bringing out and nourishing of plants, and living Creatures, so the like the bestowed upon the sea for the production, engendering and feeding of fishes. From all which speculations it is most necessarily gathered and inferred, that all these things (above mentioned) were so disposed and ordained for the use and benefit of Man▪ by some most wise and most powerful Intelligence; since all things (even besides their natural condition) do serve, and become obedient to the use of man's life, and all do finally propend and are directed to this end; Neither can there be rendered any other reason, why they should be ordered in such sort, as they are, but only for the emolument, commodity, and service of Man. Neither it is in any sort prejudicial to the being of a divine Providence, that by reason The Ca●●●ityes. and means of impetuous wynds, hail, thunder, earthquakes, infection of the air, inundation of waters, drouthes, & the like, men do often suffer great calamities & miseries; since these things do more evidently demonstrate the being of the said providence. For as it is the property of a Provident and wise Prince, so to dispose his laws, tribunals or justice seats, towers, provision of wars etc. that they may be directed to the good and security of his subjects, as long as they live in due allegiance and duty towards him; and the same things also to turn to their chastisings and punishments, if after they should once endeavour to shake of the yoke of subjection: Even so although that supreme Power or spirit hath finally created the heavens & the Elements for the service of man; yet hath he so tempered these things, that withal they may serve, as scourges for the castigation of sinners; which chastisement may nevertheless be beneficial to such, who know to make true use thereof, as hereafter we will show. Some here may object (contrary to our former doctrine) that such things, whereof we have entreated before; have not their event from any particular end, to the which they are by any intelligent cause directed, but only by reason (as the Philosopher's phrase & dialect here is) necessit●tis materiae, through the nature of the matter forcing or causing such effects: as for example it is natural, that through the heat of the Sun vapours and exhalations be attracted from the Earth & the Sea; the which being elevated above, are repelled back by the cold of the middle Region, & so do cause wynds, or else being gathered into clouds, do minister matter for fain, snow and hail, from which spangs and floods do after take their source and beginning. I answer hereto and confess, that some of those things may seem to take such their events from their matter, whereof they are made: But this discovereth a greater and worth ver disposal of the divine Providence, by the which the universal cause of things (to wit the motion of the Sun & staris) is ●o ordained and governed, as that without ●●e c●course of any other efficient cause, it can occasion the foresaid things, as wynds, ●●●●e and the like, at such times and in such s●●so●s, as are most convenient for the producing and nourishing of plants and living creatures, and for the benefit of man. And therefore these effects do thu● fall out, not only through the ●●●o●●emēt of the matter, but withal through the various aspect and application of the universal cause A●d herto for the greater fullness of our answer herein that the disposition and placing of the Sea and the earth, the first beginning & large extension of mountains, the channels of rivers &c cannot be referred to any necessity of matter or force of nature, but are necessarily produced by art and Providence as is above showed. And thus it falleth out that (for example (Egypt) being destitute of rain) is in the summer time so watered with the inundation of Nilus, & thereby so covered over with a fat & unctuous ●ly me, as it becometh most fertile. In like sort one of the Isles of the canaries (ca●led Ferr●) wanting altogether sweet water, is supplied herein by divine Providence from a tree there growing; whose nature is such, as that it daily distilleth (like unto a spring or fountain) a certain sweet humour, which serveth for drink both to man, and beasts. Now besides the heavenly and Elementary bodies (of which we have spoken afore) there are found three perfect kinds of mixed bodies, to wit living Creatures, Plants, and all such things as are to be digged out of the bowels of the earth; all which no doubt were first created and made for the use of Man; considering, that we see they are subject to Man; he ruling over them, and applying them at his pleasure to his own use and benefit. From all which, this one true resultancy or conclusion may infallibly be gathered; The world why created. that all this aspectable world, with all the things, which it containeth, was first made for the cause of Man; and that it serves for the time, as a most ample and fair house, furnished with all things serving either for necessity, or pleasure and delicacy; in the which man is placed, to the end, that he acknowledging a divine and supernatural power to be the author of this world, may love, reverence, and adore the said power; and that he may use these things according to the true use and prescript of Reason; whether they conduce to the maintenance and sustentation of his body, or solace and comfort of his mind, or to the health and increase of knowledge. For seeing the rank of things intelligible and endued with Reason, is the highest Man the end of all visible things & of the whole world. and most worthy among all things created, it followeth, that man (as being an intelligent and reasonable creature) is of a more eminent nature, degree, and order, than any other thing in the whole world. Therefore man ought to be the end of all things in the world, and they to exist, and be for his use. For man only considereth all things in the world, apprehendeth all things, and useth and enjoyeth all things. Man only also feeleth and discerneth the sweetness & beauty of all things, who being (as it were) a certain secondary Numen, or divine power, doth produce and create by the help of his understanding all this corporal world in himself, after an incorporeal manner: for without man to apprehend them, in vain were all this so great beauty and artifice of all things, ●● vain so wonderful a disposal of them; ●● vain so stupendious a structure and composition of all: finally in vain were such variety of forms colours, smells, sapours, and temperaments. For if man were not, then there were nothing left, which could discern or apprehend these things, admire them, praise them, use them, or take any pleasure of them. For all other living creatures are servile & mancipated to the senses of taste and feeling, and do not apprehended any thing under the show and form of good, but what is agreeable & sorting to their belly, or venereous pleasure, & this also after a brutish manner. Therefore as that house, wherein no man doth inhabit, and of which none is to make any use or benefit, (though it be otherwise stored with all abundance of furniture and domestical necessaries) is not to be prized, but to be reputed, as a needle's Edifice or building; Even so this world (though thus beautified (as it is) with such variety of celestical and terrestrial bodies, and all other things accompanying the same) should but exist in vain and fruitlessly, if there were no rational and intelligent nature, to reside and dwell therein, who were able to apprehend, observe, and discern the admirable works therein, and to take fruit and pleasure of it, both in regard of temporal commodity, as also of speculation & knowledge. Now then from all these Considerations it is most clear, that this world was made for man; and consequently that there is a Providence, which did create the world to this particular end. For it could not exist by itself to this end, neither could it receive from itself all this disposition▪ by the which it is so wonderfully accommodated to the use of Man (as is above showed:) Therefore the world hath its being, its form, its disposition, its motion, and its forces & virtues from an intelligent nature, which we call God. THE sixth REASON, BORROWED FROM the structure or making of living Creatures, and Plants, with reference to an end. CHAP. VIII. THAT the Providence of this divine and supreme Power, is not only in general and confusedly; to wit, as it ordaineth the foresaid general causes to the production of sublunary things; but also, that it is in particular and most perfectly, as distinctly belonging to the least things, is evidently convinced from the structure and making of living creature's and plants. For the several parts and members of them are framed with such exquisite artifice and skill, and with such a proportion, and so apt and fit to perform their functions and ends; as that no art or wisdom can add any thing thereto, or correct or better the least thing therein: which point is a most absolute demonstration, that all these things were first excogitated, invented, & made by a most wise spirit, or mind; and who fi●st distinctly and reparably considered all particulars aforehand and then after most curiously produced and b●ought them fo●th, through his admirable and stupe●●dious art. This we will make evident by some examples, & first we will a little insist in the speculation of Man's body. Well then: Man The Consideration of 〈◊〉 body. could not consist of only one bone, because than he could not bend himself, nor use his members to several motions and functions; Therefore he is framed of many bones; some being greater, some less, and others most small, of all which every one in particular hath that magnitude 〈…〉 and connexion, 〈…〉 Bones. body, the facility 〈…〉 of the members requires The bones of the head are in number eight, of the 〈…〉 twelve, of the lower, one. The teeth are thirty two, the ridge of spin of the back consisteth of 32. Vertebres, or joints. The bone of the breast is composed of three bones. The ribs are 24. of which fourteen coming from the back bone, do arrive to, & touch the bone of the breast, and are implanted in the same bone for the more firm keeping of the Heart and the longs. The other ten do not proceed so far, to the end, that laxity and looseness may be left to the stomach and belly. Every several fingar consisteth of 3 small bones, and the thumb of two. The hands with the small bones of the wrist, by the which they are tied to the bones of the cubit or arm, do consist of twenty small bones. In the feet there are no fewer bones, and these are connected together after a wonderful manner. For some of them are in fixed & driven in (like nails (as the teeth of the jaw bone are:) Others are inserted, and as it were sowed in, as we see in the bones of the scull. Some again are fastened in manner of a box, and are tied with strong ligaments, as the bone of the thigh in the hollowness of the hip. Others do mutually enter & penetrate one another in for me of the hinge of a door (which connection is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) to conclude others are knit together after other sorts, as is best fitting to the firmness and motion of the member. Further more with what most strange skill are those little bones (which are termed Sesamina) interposed in certain places for the more easy moving of the joints? Briefly every bone is made fit and apt to its end and function, that it cannot be conceived, how it could be made more commodious. For there is nothing in vain, nothing redundant or superfluous, nothing deficient or wanting; finally nothing which is not most necessary and expedient to it● end, whereunto it is made. In like sort, these bones could not be covered with one continued and undivided mass of flesh; for so they would be unfit to the use and moving of the members; and therefore they are fitted with several parcels of flesh (which we call Muscles) & with these parcels the bones are covered, and of Muscles them the body is framed after a wonderful manner. There an are in man's body more than six hundred muscles, as long muscles, short, broad, narrow, thick, thin, strait, crooked, sharp, obtuse, strait and round, plain or even corned: they are also either of a simple figure and form, or else of a multiplicious & divers shape. Again they are placed either one upon another, or near to another; As also either directly, obliquely, or transuersly, & this most wonderfully; for by the means here of every member exerciseth its moving. Galen writeth, that in man's body there are more than two hundred bones, and that every bone hath more than forty scopi (as they are called) which may well and deservedly be observed in the framing, disposing and connecting or knitting together of the bones; therefore to the end, that the only bones of Man's body may be aptly framed and form, there are more than eight thousand Scopi to be considered. Further more there being more than six hundred nuscles, where of every one hath ten scopi, & therefore only in the muscles there are six thousand, for thus writeth Galen; Eadem ars etc. The same art is to be seen about De formatione ●●tus. all the bowels, & indeed about every part, so as if one consider the scopi, which the structure of man's body hath, the multitude of them would rise unto some myriades. And here upon Galene concludeth, that man's body is framed by some most wise and most puissant workman. It was not sufficient, that man's body The spirits. 〈◊〉 should consist of bones and muscles; but withal it was needful that it should have natural heat, by the which it might live; & blood by which it might be nourished; & spirits, by the which it might move and excrcise its senses; for without this spirit the soul could neither use any sense, nor the body move itself; for seeing the spirit is of a most attenuated and thin substance (as a thing between the most subtle soul and the gross body) it is therefore the immediate and next instrument or Organum of the soul, by means whereof the soul causeth in the body motion and sense, and without the which there can be no distribution of nourishment made through out the whole body. Therefore the divine Providence hath fabricated and made three principal parts in The principal parts of the body man's body, by the which these operations may be performed, to wit, the Hart, the ●●uar and the brain. The Hart is ordained for the vital heat, and spirits of the whole body; the Liver for the sanguineous, bloody and natural spirits; and the brain for the animal spirits. To these three other external instruments & parts of the body are serviceable. To the Liver belong the teeth, the Esophagus, and the stomach to afford the matter of blood, or a certain concocted juice which is called Chylus. The Intestin●● or entrails do serve partly to transmit & send this Chylus through the Mesaraical veins to the Liver, and partly to deonerate & disburden the body of the excremental part of meat and food. Furthermore to the Liver belongs that vessel, called folliculus fellis, the receptacle of gall, that thereby, after the Chylus is once turned into blood, it may draw to itself, & contain the more sharp matter or substance of nourishment, which matter would be otherwise hurtful to the body; The Liene, or Spleen conduceth, that it may attract to it the more gross and seculent parts of blood. The Reynes, that they may suck up the raw, and redundant wheish matter, being mixed with blood, and after they do send it through the vessels of urine to the bladder to be avoided in convenient tyme. The Longs are serviceable to the Hart, whereby the Hart is refrigerated and cooled, and the vital spirits recreated and refreshed through the often attraction and expiration of new and fresh air. Now, the spirits are engendered after this sort. The meat being once concocted, the best juice of it is transferred to the Liver; The engendering of the ●pirits. This transmission or sending it thither is made partly by the vital compression or closing of the stomach, and partly by the virtue of the veins of the Intestine called jeiunum, and other innumerable veins, which being placed in the mesenterium, or in the middle of the bowels, have apower of sucking to them. The Liver then receiving the Chylus through a fistula or hollow pipe, turneth it (through its own natural disposition) into blood; and after that, the more thin parts thereof it changes into a vapour, which commonly is called spiritus naturalis: this vapour distendeth, enlargeth, and openeth the veins and pores of the body. One part of this blood the liver by means of vena cava (which proceedeth or riseth from itself) sendeth to the heart; Then through the heat of the hart, this blood is wonderfully extenuated and refined; first in the right ventricle of the Heart, and after in the left ventricle, & so a great part thereof is converted into a most subtle and thin vapour; of which vapour one part is sent from the Heart to the brain by a great Artery; & there being elaborated again, clarified & tempered in that fold of small arteries (which is commonly called rete mirabile) it becomes spiritus animalis: the Animal spirits do serve only to sense and motion, which are peculiar functions of a living Creature. The rest of these spirits (being mingled with most thin and pure blood) the Hart distributeth through out the whole body through the Arteries, conserving and maintaining hereby the natural heat of the body: and this spirit is usually termed spiritus vitalis. And here now we are briefly to show, how both kinds of these spirits and blood is dispersed throughout the whole body; that thereby we may the better apprehend by how admirable, and wonderful a Wisdom all these things are thus disposed. Our body consisteth of heat and moisture; The heat daily consumeth and spendeth How the spirits are distributed through out the body. the moisture, vapouring it away into air; as the like appeareth by water exposed to the Sun, or to fire, which by little and little vanisheth away. And thus all the members and entrails of man's body would soon decay and dry away, if there were no instauration and repairing thereof made by nourishment. The immediate & next nourishment of the body is blood; and therefore it is requisite, that blood be distributed through the body, that all parts of it be nourished therewith. The Liver is the shop (as it were) of blood. Therefore from the Liver there are drawn two great veins, the one going upwards, the other downwards The distribution of the blood. the body; both which do after branch and divide themselves into several lesser veins; these again into lesser and lesser, till they end in most small veins, and to the eye scarce visible. These veins go towards▪ the bowels & to the muscles, & in them they are terminated and implanted. Seeing then that there are above six hundred muscles, and that for the most part many small veins do run into every muscle, it cometh to pass, that besides those invisisible veins (which for their smallness are called venae capillares, as resembling in quantity the hairs of a man's head) there are some thousands of veins, or rather branches of veins, which do rise and take their beginning from the two former great veins. Now by this means it is effected, that there is not the least part of the body, but there is nourishment brought to it. The making and virtue of the veins is wonderful: for they consist of fibrae, or small strings, and these are direct, oblique, or transuerse▪ By the direct fibrae, they attract and suck blood; by the oblique they retain and keep it; and by the transuerse they transmit it further to the muscles and other extreme parts. The same art and providence is observed in the concavityes & hollowness of the intestina, or bowels: they have the power of keeping blood, which once bursting out of them, doth instantly putrefy, and engendereth diseases as we may observe in Plurisyes, Contusions, and inflammations. The wheish humour is mingled with blood, for the more easy distribution of it, which humour after is either dissipated into air through heat, or else is purged away through sweat. The blood is also mingled with a little gall for the more attenuating and making it thin, lest otherwise it should coagulate and thicken. Finally the blood is in like sort mingled with that spirit, which is called spiritus naturalis, that it may open the pores, and let in the nourishment, for there is no part of the body which is destitute of Pores. In bones, muscles, bowels, sinews, veins, arteries, membranes, and grisles, there is vis assimulatrix, an assimulating power; by the which all these parts do convert The distribution of the vital spirits the nourishment sent to them into their own substance, nature, and kind. As the Liver doth suppeditate and minister blood to all parts of the body, with the which it is nourished, as also natural spirits; so the hart doth give heat and vital spirits, by the which the native heat is cherished, ventilated, and cooled: to which end there proceed from the hart two Arteries, the one going upward, the other downward; both which divide themselves into many branches, and these again into other lesser, until they end in most small fibrae, just after the manner of the veins above specified. The smallest branches of the Arteries are implanted in all the Muscles, and all the bowels, thereby to bring to them heat and spirit. Furthermore, as in those bodies, which have hot blood, the hart doth continually Systole and diastole. beat itself with those two motions, which are called systole and diastole: By diastole or dilatation of itself, it draws in new air to temper the heat, and refresh the spirits; by systole or compression of itself, it expels all fulignious vapours; so are all the Arteries throughout the whole body at the same instant moved with an incessant and continual vicissitude, in dilating and contracting themselves, even for the foresaid ends. And this ventilation is of such moment, as if it be interrupted (as sometimes it is by an afflux of humours) then presently is a fever inflamed, and set on fire. The brain affordeth animal spirits which The distribution of the Animal Spirits. is diffused through all parts by means of the nerves or sinews; as blood and natural spirits are by the veins, and heat, and vital spirits by the Arteries. But because such store of sinews, which were to be derived to the bowels and all the Muscles, could not proceed from the brain, which is contained in the head; therefore the divine Providence (being the maker of Man) doth extend and draw out the substance of the brain (enclosed in its own membranes & The production of the brain and its skins. skins) from the head by the vertebre or joint of the neck, throughout the whole spin or ridgebone of the back, so as the medulla spinalis, or the inward substance of the backbone is nothing else, than a certain continuation and production of the brain. Now to the end, that these animal spirits should not be dried up or vanish away, & so man should suddenly dye; therefore the brain is involved and covered with a double skin; the one being more thin, which is the more inward, and next to the brain; the other more hard, which is the outward, & next to the bone of the Cranium or skull. In like sort & with the same skins the Medulla spinalis is enclosed. The sinews proceed from the brain & from the spinal is medulla, & from the double Six pair of sinews from the brain. membrane of them. From the brain there are six pair of nerves or sinews, whereof five are directed to the organs or instruments of the five senses, the● by to derive to them the animal spirit chiefly for sense, and secondarily for the moving of the muscles of the head. The sixth pair o● sinews is extended out of the head, to certain Muscles of the neck, of the larinx of the breast, and the orifice or mouth of the stomach, which beareth a great sympathy with the 〈◊〉. From the spinalis Medulla and its memb●●nes, th●re ●o rise thirty pair of syne●●●; whereof every pair being after de●●ded Thirty pair of sinews from the spina dorsi. into many branches, are in the end ●●●●●ted in the muscles, as the like afore we said of the veins and arteries. When they come unto the muscles, they run into a sin newy matter, which they call ●endo, and with maketh the head of the Muscle. Thus a●e the animal spirits transmitted and sent from the brain and spinalis medulla, through the concavities of the sinews to the instruments of sense, and to the Muscles: by the help of which spirits the soul moveth the muscles; and the muscles (being thus moved) do move every member, as also by the means of the said spirits (as by its instrument) the Soul performeth the operations of both the external and internal senses. The Composition of the sinews is most admirable; for as the brain consisteth of The Composition of the Sinews. three things; to wit the medulla or marrow therein & the two skins, within the which it is involved; so in like sort doth every sinew, proceeding from the brain: for the inward medulla or marrow of the brain, is like to the substance of the brain; & this medulla is covered over with two tunicles or skins; so as the Sinews seem to be nothing else, than the production or continuation of that medulla, and of these membranes or skins, where of the brain consisteth. And by this means it is effected, that the brain is (after a manner) throughout the whole body, & in every part thereof, which hath sense and motion. For first it is placed in the head, wherein are all the organs and instruments of sense. From the head, it (being accompanied with the two foresaid skins) is extended through the spin of the back; from the spina dorsi, or ridgbone of the back, it goeth into the sinews, which being dispersed throughout the whole body, are implanted and inserted into all the muscles. In like manner, the Hart by means of the Arteries, which imitate the nature of the hart; & the Liver, through the veins How the three principal members are throughout the whole body. which retain the virtue and power of the Liver, may be said to be diflused through out the whole body, & to exist in the least part of it. Therefore with what wonderful artifice and Providence are those three principal members, to wit the brain, hart, and Liver, (by the which sense, motion, the dilatation & compression of the hart of Arteries, and Nutrition, are performed) extended throughout the whole body, & do exist (after a certain manner) in all parts thereof? I omit innumerable other points, which might be delivered and set down touching the structure, and use of the parts of the body. But I have somewhat largely insisted in discoursing of the use & end of these three principal members, in that the serious consideration of them hath several times moved me to an admiration of the divine Power, who so strangely hath compacted and framed them. For let the wisdom of all men and all Angels meet together, & they are not able to excogitate or invent any thing so well disposed & directed to its end, and so sorting and agreeable to the nature of the thing itself, as these things are. The three p●incip Memb●● are 〈◊〉 in other living Creatures. Neither only in Man, but in the Species or kinds of other living Creatures the artifice and skill of these three members are found: for seeing all living Creatures enjoy sense and motion; it is therefore needful, that they have animal spirits, and consequently a brain sorting to its nature, which is the shop of those spirits; as also that they have sinews derived from the brain, by the which the spirits are deferred and carried to the Muscles. In like sort because all living Creatures are nourished, it is requisite, that they have a Liver, which prepareth and concocteth the nourishment, and veins, by the help of which, the nourishment is transferred to each part, as also natural spirits, seeing by the benefit of these the aliment penetrateth all parts of the body. Finally, because the foresaid Creatures are to be cherished with a certain native heat of their own; whereby they may live, it is expedient, that they have a hart, from the which the native heat and vital spirits are dispersed; and arteries, by the which they are so dispersed. Now these three principal members are most appositely and aptly framed and disposed in living Creatures, not after one and the same manner, but after different sorts according to the different nature of the said Creatures, and therefore they are found in flies, gnats, fleas, and the least worms. For these small creatures have their brain, their Liver, their sinews, arteries, and veins fabricated and made with wonderful subtlety: their inward parts are not confounded in themselves, nor of one form, but they have several perfect organs & unmixte; they being of different temperature, different faculty, different use, different form, different connexion, and of different place or situation; yet made with such an invisible tenuity and smallness, as is incomprehensible to man's wit. And this point is fully manifested by the sharpness of their senses, their swiftness of motion, & their strange and great industry and sagacity. Now, it we consider the external and outward parts of living Creatures; how The external parts of living Creatures. wonderfully is every part appropriated to its peculiar v●e & end? How easy, expedite, and quick functions and motions have they? And how great variety is there of them according to the variety of their kinds? Birds are made with small heads, & sharp becks the more easily thereby to cline and pierce the air; with crooked pounces, wherewith to hold fast the boughs of the trees, whereupon they sit; with The shape of Birds. feathers growing backward, that their flying be not hindered; which feathers lie close to the body, while they fly, that the air may the less enter among them; their wings are most light, and so framed, as they may easily open and close for flying; being fitted with a soft hollowness to receive air in while they fly, and to cover their body straight and comely. Such of them as feed upon flesh, have most strong & hooked becks to tear the flesh asunder, and sharp and crooked talons to apprehend and hold it. Such as feed upon the water, have log necks, that they may dive in to the water the deeper with their head, To conclude, how many colours are there ●n several kinds of birds? How pleasant is the beauty of their wings? How great is the difference of their sound and voices? How sweet is the singng of some of them? And even in some of those, which have but a very small body, how shrill and piercing is the sound they make? The making of forefooted beasts, because they go upon the ground, is far ●●fferēt The making of ●ourefooted Beasts. from the former. Such as feed upon flesh and live upon preying, have the members of their bodies fit and accommodated for prey: In their mouth they have two teeth above, and two below, long and strong to hold, and tear a sunder; their claws sharp and faulked, or hooked to hold fast; which claws, when they go, they so bear, that they are not worn; & in catching their prey, they stretch them out, like fingers. Those other beasts, as feed upon herbs, leaves, or fruits, have their teeth and hoofs otherwise form. For the order of their teeth are even and equal, one not being longer than an other▪ of which the furthermost are sharp to cut the grass, or the new buds of trees & flowers; the inwardmost are broad & blunt to grind and make small the meat. Their hoofs are firm and plain, that they may stand firmerly▪ & that their feet be not overpressed with the weight of their body. Their neck of that length, as standing uprightly they may graze upon the grass: and so accordingly Camels by reason of the hugeness of their body, have a very long neck; But in an Elephant it is otherwise, to whom a long neck would become deformed, and would have made that huge weight of his body to be unapt to the defence of himself. Therefore an Elephant hath a most short neck, yet in lieu thereof a long snout with the which (as with a hand) it taketh any thing, and reacheth it to his mouth. Now, who seeth not, that all these things are thus purposely disposed and framed with wonderful wisdom & consideration? And to come to ●ihes: How fitly and proportionatly are then bodies framed to live The making of fishes. in the Element of water? The head of most of them is narrow, the better thereby to cut the water; the tail broad and spread out, which serveth (as 〈◊〉) to guide the fishes motion with an extraordinary celerity and swiftness. They have also close to their belly certain fins (whereof some have two, others four or more:) these stand instead of oars (as it were) by the help whereof they either move in the water, or stay their moving: upon their back they have a certain fin like unto a skin, which they stretch out, that they may swim with their bodies downward, and that they may not easily be cast upon their backs. Their gils, which they have upon the side of their chaws, deserve for the casting out of water; both of that which they daily draw in, to the refrigeration of their hart, as also of that, which entereth into them, while they are in taking of their food and nourishment. And therefore such fishes as want these gils, have instead of them certain holes, by the which they disburden themselves of this water. And without this help of avoidance, it is certain, that they would be presently suffocated and choked, as wanting all respiration. Their Scales grow backward, to the end they may be no hindrance to their swimming▪ which, when the fishes are in motion, close near together. Such fishes, as breathe not much, want lungs or lights, and have their hart thinly covered over, near unto their mouth, that it may be easily refrigerated and cooled by the attraction of water. Those of a strong respiration have lungs (with which the hart is covered) and other instruments fitting to the same end. To conclude the kinds of fishes and variety of their forms is almost innumerable; every one of them having their outward and inward parts and members most aptly framed to their uses and ends; so nothing is there to be found, which is not disposed with all reason, wisdom, & providence. Neither is this variety of forms & elegancy of structure to be found only in the bodies of fishes but also in shells, with the which the small fishes (though imperfect in nature) are covered. Of these Shells, their beauty, and variety is wonderful, although they serve to no other use, then to cover and arm the small bodies of their fishes. For there is no where greater show of divine art and skill, then in these, especially where there is produced such variety without any seed, and only out of a form Element, as appeareth from the testimony of ( a ●▪ 9 c. 33. ) Pliny himself. T●● ibi colorum differentiae etc. So many differences of colours in Shells, so many figures and forms▪ as plain, hollow, long, horned as the moon, gathered together in a round form, smooth, rough, &c▪ with many other forms by him recited, & then after he further writeth: Nitor & puritas &c. The shining & purity is incredible in diverse of them, exceeding ●ll metals of gold and silver, and not to be corrupted, but in a most long space & tyme. This further is worthy of consideration in living Creatures. To wit, To man, in The natural weapons and coverings of beasts. that he is endued with reason, there is given at his birth, neither any thing to clothe his body, nor any weapon for his own defence, but in place of these; Hands are given him, with the which he may make to himself all kind of vestments or weapons, to wear or lay by at his pleasure. But to beasts, because they cannot make and procure these things to themselves, they therefore receive them even from a most benign and divine Providence, and they increase with the increasing of the beasts, neither do they allat any time need any repairing. For weapons, are given to some Horns; too others Teeth; too others Claws; to others strength in their feet; to others a sharp dart in their tails; too others a venomous poison in their teeth or their hooves, and this endangereth their Enemies either by touching or breathing. Of others; their safety doth lie in their speediness of flying away; or in their natural craft and deceit, or in the hardness of their shells, wherewith they are covered, or in the pricks of their skins, which some of them can cast from them against their enemies. Instead of Cloth (wherewith they are covered) some have hair, others wool, feathers, scales, a sharp & hard pill or rind, shells, & a smooth skin, yet of sufficient hardness. Furthermore their is in every living 〈◊〉 a virtue o● power, by the which all these veapons and vestments (as it were) are framed in convenient places, forms, and colours; and this out of the earthly & grosser part of the nourishment or meat, otherwise improfitable, and but to be purged away. Therefore we may worthily admire God's Providence herein, which turneth the matter (otherwise hurtful for the nourishing of the body) into such necessary uses. I here pretermit the most diverse forms and shapes of those living creatures, which are commonly called Insecta; as flies, gnats, and the like; as also all little worms, with the which the air, the earth, the fields, the rivers and standing waters do abound in the Summer time. All parts or members in them are wonderfully fa●e, all most exactly framed, and all most perfectly agreeing and fitting to the functions, for which they were made. Among so many kinds of which small living bodies, there is not one so base and vile, which is not able to procure an astonishing admiration in whom behold them attentively. Yea by how much the creature ie more base and abject, by so much the more the art of divine Providence shineth in the fabric and making of it. The like Providence is showed in the making of Plants, which coming out of the earth do remain fixed to the earth; whereof The fabric or making of Plants. there are many kinds, & most diverse forms of the said kinds. Nothing is in them, which is without the height and fullness o● reason: All their parts most aptly sort to their ends▪ The roots (whether it be a tree, a young bud, or an herb) do serve to ●asten the whole plant to the earth▪ and to suck from thence humour for the nourishing of all its parts. The virtue of the roots, is strange, seeing the greatest trees that are, though never so much diffused, and spread out into branches, are by their roots ●o affixed to the earth, that no force of wynds can level them with the earth. The Bark or outward ●ynd (serving as a clothing to them) defence them from cold and heat, and from the encounter of any other domageable thing. The Bows and branches are directed for the greater increase of fruits. The leaves serve partly for ornament, and parley for the safety of the fruits, lest they perish through heat and showers. The fruit serves for the continuance of the seed, and in most of them for food of men and other living creatures; and therefore they are more full of suck, and there is greater store of them, than the continuance of the seed requireth; as appeareth in apples, pears, melons, and many other kinds of fruits. Plants do want Muscles▪ because they want motion, and do cleave immoveably to the earth. All parts even from the lowest piece of the root to the highest of the leaves are full of pores: they have a power of sucking in, and what they suck in, they do assimilate & make it the same with the substance of the tree. The leaves and fruit do hang by a little stalk, which consists of many fibrae or small strings, through the stalk all the juice passeth, which after is dispersed through the pores of the fibrae, into all parts of the leaves and fruits in a most strange manner. The stalks do not adhere or cleave to the boughs by any fibrae, which are continued to the boughs, but by such as are inserted in them, and glued or joined together through the force of a certain humour; The which humour being once dried, the fruit and the leaves either freely of themselves, or with very small pulling do fall down. In the Medulla or marrow of the Plant there is a genital power or virtue, and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in Latin Matrix; the which marrow being taken away, though the tree do bear fruit, yet is this fruit destitute of seed. Even as the root, the stock of the tree, and the boughs or branches do consist of the bark, the wood, and the marrow; so the fruit consisteth of the bark of that part which is commonly called Pulpa, and of the seed. The suck and humours of the earth being attracted by the root, and dispersed by the fibrae into the body and the boughs, and perfectly concocted, the watery parts being improfitable to the tree, or to that wooden substance (whatsoever the plant be) and going to the furthest parts of the boughs, are turned into leaves; the very parts into flowers: that which is more gross and better tempered is partly changed into the substance of the plant, and partly into fruit; and thus no superfluity remaineth which is to be purged away; though the contrary fall out in living Creatures. Some of those plants (which ascending high are through their height weak) do either fold themselves about some other thing (as hope, juy, and many other such like plants) or else they have certain winding twigs or strings, wherewith (as with hands) they take hold of staffs or such things, set purposely to support them, that they fall not; as Vines, Pompions, and some others. But to be short, it were a labour infinite & endless to repeat and set down all the miracles (as I may truly term them) which appear in the structure and making of Plants. Now from all these foresaid speculations I conclude, that seeing the parts of living creaures and of Plants have a double end; the one as they are parts, of which the form & structure of the whole dependeth; the other as they are organs and instruments ordained for certain functions necessary to the safety of the whole; and to both these ends they are made so apt and proportionable, as that it cannot be conceived, how more exactly and wonderfully they could be framed; it is therefore evident, that all those parts were made by some one supreme and most wise spirit or intelligence, who first conceived in himself all these ends, and considered aforehand the means best sorting to the said ends. For it is altogether impossible and with true reason incompatible, that there should be so wonderful and admirable a proportion & conveniency of so many innumerable Media, or means, to so innumerable ends, except the means and the ends had been aforehand most exactly weighed and compared together. This reason most perspicuously convinceth, that there is a most wise, and divine Providence, & that this Providence hath a care in the least things: seeing that even in Gnats, mice, little worms, and the least herbs it hath framed innumerable parts, and innumerable instruments to the complete & perfect form of that little creature or small plant; as also it hath disposed all the functions and ends most agreeing to its safety & health. For Providence is discovered in nothing more, then in an apt disposition and contriving of means to their Ends; and this sorting of means cannot be performed without an absolute and perfect working of Reason. Wherefore seeing this disposal is most perfect and admirable in the least Creatures, it followeth, that it is more clear than the sun beams, that a most distinct and remarkable Providence had it sole hand busyed in the making and creating of the said small bodies. THE SEAVENTH REASON: THAT ALL things do work most orderly to a certain End. CHAP. IX. WE have proved in the precedent Chapters, that there is a divine Power, from the nature and disposition of the parts of the world, & from the structure & making of living Creatures and plants; Now, in this place we will demonstrate the same from this consideration, that all things do work for some one end or other. For there is nothing idle in the world, all things tend & direct their operations and working to some end, and that to the benefit of the worker, or of some other. And they incline and bend to their ends so ordinately, and with such convenient ways and passages, as that it cannot be bettered by any art whatsoever. Wherefore seeing the things themselves can neither perceive the ends, whereunto they are directed, neither the means, nor the proportion of the means, by the which they are directed; it is therefore most certain, that all things are directed by some superior Power, who seeth and considereth both the means and the ends. For it is impossible, that a thing should particularly & ordinately in its own operation aim at one certain end, except it either knoweth the end, and the means conducing to the said end, that so by this knowledge it may guide its operation, or at least be directed by some other, which knoweth all these things. Thus (for example) a Clock, whose end is the distinguishing the hours of the day, because it neither knoweth this end, nor is of power to dispose itself to this end, is therefore necessarily to be directed by some understanding mind, which knoweth these things, and can make distinction of hours. That all things tend to some one end or other, first it is evident in the motion of the Heavens, and in the illumination & influx of the stars, and in the fecundity and fruitfulness of the sea and earth (as is showed afore.) Secondly in the parts and members of all living Creatures and Plants; each part whereof we have already made evident, to have its peculiar use and function, necessarily for the good of the whole. Thirdly, the same point is to be manifested in all seeds. Fourthly in the industry, and labour of living Creatures. And first, this informing Virtue or Power, which is in seeds, doth most clearly work for some end, to wit to frame and The seminal virtue or power. form the body of a living creature, or a Plant. Now, this it effecteth by so multiplicious and strange an art, and by so long and well disposed a work, as it is impossible it should be wrought by any more wise a manner. And certainly if this seminal virtue were any Intelligence endued with reason and discourse, it could not proceed with greater order, artifice, and wit. Upon which ground Hypocrates in his book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, num 1. writeh, that this seminal virtue or natural heat, by the which all things generable, are framed and made, is eternal, and endued with an understanding, for thus he saith: Videtur sanè etc. That which we call (calidum) seemeth to me to be immortal, and to understand, see, hear, and know all things both present & to come. Of this opinion he was, because he thought, that those things could not be made without great art and understanding, which were wrought by the force and virtue of the natural heat. First then, the more gross part of the seed by force of this heat and spirit, is extended The manner, how the seminal virtue worketh. into fibrae, or little strings, into the which fibrae this spirit entering doth partly hollow them into fistules or pipes; and partly causeth them to be spongeous, in some places more thin, in others more solid and firm; and thus doth it form the extreme parts, making them fit, and binding them, as the necessity of the bones and members may seem to require. From the other portion of seed and from blood, it frameth the three principal members, to wit the Brain, the Heart, and the Liver; drawing out of the fibrae matter for the making of veins, arteries & sinews. The spirit entering into them doth hollow, dilate, extend, and divide them into several branches; than it deduceth and draweth them through the whole body, that they may carry nourishment, as also vital and animal spirits to all parts. In the mean ty me every small portion or part of the body doth attract blood, and convert ●t into its own substance; the spirit still forming every thing by little and little, and giving each part its due figure, measure, proportion and connexion with other parts: so as from the seaventh day after the conception the form of the whole body and distinction of all parts even of the fingers, doth appear. Now how manifold and various is this labour in framing of so many bones, veins, arteries, sinews, and Muscles, in the apt distribution, deduction, or drawing out, & termination or ending of every part, each of them keeping its due form, temper, measure, place, joining together and incision? What mind or understanding can be intent to so many things at once? What Art may in the least part seem to equal this? Who therefore considering all these things, can doubt, but that there is some one most wise & most potent Mind or Soul, by whom all this operation and working is directed, and to whom all this admirable artifice is to be ascribed? If an indigested & informed heap of stones, tiles, lime and wood should begin to make to itself a house, directing itself in the doing thereof, and framing all parts thereof, as the Art of Architecture requireth, who would not affirm that a certain Understanding, skilful of building, were invisibly and latently in the said things, that they could so artificially dispose themselves? Or if a pencil being imbued with divers colours, should move itself, and first should but rudely draw the lineaments of a man's face, & after should perfect every part thereof by framing the eyes, drawing the cheeks, figuring the nose, mouth, ears, and the other parts (serving in them all a due proportion, and fitting colours, as the exact science of painting requireth;) no man would doubt, but that this pencil were directed herein by an intelligent spirit. But now, in the framing of every living Creature far greater art and wit is desired, then in any humane work whatsoever; since the skill whereof transcendeth by many degrees all man's skill and artifice; for it arriveth to that height of perfection, as that the work cannot in that kind be possibly bettered; neither can the parts of it (whether internal or external) have a more pleasing proportion and connexion. Therefore who is so void of Reason, that can enter into any dubious and uncertain consideration with himself, whether all this molition and laboursome endeavour in framing a living Creature be directed by a power endued with reason & wisdom, or no? Furthermore, there are three things here to be considered, among which there ought to be a great proportion; to wit the Soul of the living Creature, the body, and the Seminal The proportion between the internal form & the body, and between the body & the seminal virtue. virtue. And first, the Soul ought to be most proportionable to the body. For such aught the small body of any little Creature to be, as the Anima or soul of the same doth require to perform its proper functions; wherefore how great the difference is of Souls, so great also the discrepancy is of bodies, if we insist in the figure, the temperature, and the conformation of the Organs; therefore in the nature of every soul the whole formal reason is contained, so as that if a man did perfectly know the nature of the soul, from it he might easily collect, what the habit, figure, and temperature of the body ought to be. But who is ignorant of the nature thereof, must consequently be ignorant of the other; for in some one particular or other he shall ever be wanting, and never attain to the due proportion in knowledge thereof. As for example, if the question be touching the small body of a fly, how many feet it ought to have, how many flexures or bend in their legs, or thighs, what difference between every flexure, what temperature, proportion & connexion; how many sinews in every thigh, how many veins, what proportion to its little nails; of which things many are for their smallness not to be discerned by the eye: for in the small body of the fly, there may be found several thousands of proportions, as necessary, that its soul may rightly sort to the body; to all which no man can attain, except the first doth penetrate and consider in his mind the nature of the soul, in the which the reason of all these (as in the root) doth●y hidden and secret. Again the Seminal power ought to have most perfect proportion with the body, that it may produce such a body in all respects, as that soul doth require. Therefore, who first caused and made this seminal power, ought afore▪ hand to have the whole structure of the body exactly known unto him, that so he might suit and proportion this seminal seed to the body. For as in the soul (as in the final cause) the whole reason of the fabric of the body lieth, and therefore the body ought in a perfect proportion to be accommodated, and made fit to the soul; In like sort the reason of the making of the same i● latent and hidden in the seminal virtue, o● power, as in the efficient cause. Wherupon● it followeth, that there ought to be as a● exact proportion between the structure o● the body and the seminal virtue, as is between the efficient cause & the adequate effect of the said Cause. Now, from all these premises it is mos●▪ clearly demonstrated, that these three, to wit the Soul of every living Creature, the structure of the body, and the seminal virtue, have their source from one and the same beginning; which beginning cannot be any nature deprived of reason & understanding: seeing a beginning void of reason could not among different things set down▪ congruous proportions; much less so exact and so infinite proportions, as are between the body and the soul, and the seminal virtue and the making or fabric of the body. For to perform this, requireth a most perfect and distinct knowledge. Therefore it is concluded, that there is an intelligence or spirit both most wise and most powerful, which through its wisdom is able to excogitate and invent, & through its power is of might to perform all these things. The reason, why this seminal virtue might seem to be endued with a mind or The seminal virtue is the impression of a Divine Art. understanding▪ is, because this virtue is a certain impression, and (as it were) a foot step of the divine art and skill; and therefore it worketh, as if it had a particular art and knowledge in working. Even as if a painter could impress in his pencil a permanent power and virtue of his art, and that thereupon the pencil should move itself, and draw the images, as if there were an art and understanding in the Pencil. Furthermore it may be here presumed, that this divyue spirit or Intelligence doth conserve this impression with his continual influx, and doth cooperate with it thus working with his general concourse. Even as in living creatures these three, to wit the Soul, the body, and the seminal virtue do meet and conspire together in a wonderful proportion; so do they a like in every kind of Plant: for in the Anima and soul of every plant the whole reason of the structure of the body of the Plant, as also of the leaves, flowers, and fruit is contained. The like may be said of the seminal power. For the form or soul of the Plant is a thing simple and uncompounded, & such also is the seminal virtue. For the whole difference, & the whole multitude of figures, colours, smells, lines and proportions, which is discerned, either externally in the body of the Plant, or in the leaves, flowers, fruits, roots, bark, or juice and marrow, proceeds from the seminal virtue & from the form or soul of the Plant: and therefore all these things are internally after a simple and invifible manner most strangely contained in them both. If therefore flowers do appear externally fair to the eye, and admirable for their great variety of figures colours, and proportions; then how much more fair and pleasing is the internal form (to wit the soul) and the seminal virtue, from which all that visible beauty floweth, and in the which after a wonderful particular and ineffable sort it is wholly contained? Neither do only the seeds of things (which worketh after a natural manner, & The working of living Creatnres are directed to an end without any reflex, or knowledge of its own working) tend to a certain end in their working; but also living Creatures do the like, when they work by their imagination. For all living Creatures are moved and inclined to their sense of gust & feeding, and to the act of generation; and these they perform, not thinking at all or conceiving the end, whereunto those functions do tend and are directed. For neither are they stirred up to the act of generation through the desire of having young ones, neither do they eat with intention of producing their lives and conserving themselves; but they apprehend the working of these two senses after a confused manner, under the form of a dectable thing, and in this apprehension they are stirred thereto. And yet doubtlessly these actions have a further intention and end. For neither eating, nor the act of generation are ordained for pleasure; since this is to perpetuate and continue the kinds of living creatures, and that to defend and maintain the particular life of every one. Therefore it is needful, that there be some one superior Mind or understanding, which knowing and intending these ends, doth direct bruit beasts to the said ends, and which giveth to every living creature (according to its nature) fitting organs and instruments, by the which it may come to those ends. To conclude, there appeareth in many irrationable creatures a certain particular The Industry of irrationable Creatures. industry, by the which they either take their meat, build their nests, bring up and defend their offspring, and this in so industrious and witty a manner, as that (if they were endued with reason) they could not perform the same actions better, & the end (for which they thus do, and to which all this is finally intended) they apprehend not, but rest absolutely ignorant of it. The Spider (for example) weaveth her The spider. web with wonderful art, & (like a hunter) layeth her nets for the catching of flies; the threads of her web are most finely and curiously wrought, and the further they are distant from the middle or centre of the web, they always by degrees do make greater Circles; and the connexion's or insertions of one thread with an other (still observing a precise distance) are most strange. She conceiveth the aptness of her web to hold fast with the fynenes of the thread? And when her web is wrought, she provideth herself of a little hole to lie in (like unto the custom of fowlers) lest she should be espied. When the fly falleth into the web, the spider instantly runneth thereto, taking hold of her, and hindering the motion of her wings, lest she should fly away, then presently she killeth the fly, taketh it away & layeth it up against time of hunger. Now supposing the spider were endued with reason, could it do all these things with better art and order, and more fitly tending to her designed end? The Bees work their fine hony-Combs, distinguished on each side with little cells The industry of Bees. or rooms of six corners, which they frame with their six little feet. And then they flying abroad, and lighting upon flowers and herbs, they gather from thence the sweet dew of heaven, and lay it up in these small rooms, to serve for their provision in the winter tyme. How they divide the labour herein among themselves is most admirable▪ for some of them bring part of flowers with their feet; others water with their mouths; others again serve to build, work, and frame their cells within, and do disburden such bees, as come loaden to the Hive. When their Cells are full of matter, then do they cover them with a small membrane or skin, lest otherwise the liquor therein should slow away, when any part of their Combs is ready to fall, they support it with a partition wall (as it were) made of earth in form of an Arch. All the Bees do rest together, they labour together, & conspire together to perform one general work; helping one another according to their faculties & powers. I here omit what authors have written of the strange policy and government of Bees▪ observed curiously by diverse. If we come next to Emmets or Ants, what sedulity and industry is found in them? And The industry of Emmets. how much care is taken for the time to come, and yet they want all knowledge of the time to come? They make their habitation and dwelling places in little concavityes of the earth, themselves thus labouring the earth, which habitations for greater security & quietness are full of many windings and turnings. Here they bring forth their Eggs, and hither they bring in the summer their winter's provision; they indifferently communicate in their labours, as bees do, & have a kind of political government and care: they do first knaw and bite the corn, lest it should take root again (see herein the wonderful providence of God in these so vile Creatures.) The corn being moistened with rain, they lay out to the Sunne, by which it is dried, and after they hoard it up again. They carry their burdens with the pinsers (as it were) of their mouths; It is also strange to observe, how in so great a concourse of them of many hundreds or thousands, they meeting one another in a most straight way, are no hindrance or let to their passages, and they only of all living Creature (excepting man) do bury one another. The Silkwormes do work out of their own bowels, their graves or sepulchers, The Industry of the silkworm. the wolly fertility of their bellies ministering them matter thereto; In this grave they being shut up (as it were dead) at length appear and come forth in another shape; imitating herein a second birth or generation through a stupendious metamorphosis and change: their form is like to the garden worm commonly called a Canker; they eat and feed almost continually, only they rest from feeding, & attend the concoction of their meat two several times, till they grow greater. Coming to a just quantity or bigness, and their body being distented and stretched out with meat, they rest again for better concoction. Then they begin to weave with a continual pain and indefatigable labour, until they have shut up themselves within their work. The fynenes and yet the firmness of the thread thereof is strange. They draw out the thread with the small nails of their feet; they wind it into a partly round clue, but of an o●all figure, wherein they close themselves up. Now how great industry and Providence is found in this work? And from this their working cometh that so great abundance of silk, wherein the world now offendeth so much in waist and luxury. The Hedgehog goeth under the Vine tree, and by shaking the vine casteth down such grapes, as are ripe; when great store of them are fall'n down, he contracteth his body into a round compass, & so tumbling him among the grapes, and they sticking upon his pricks, he carrieth great store of them into his den to feed himself and his whelps withal. The like he doth for the gathering of Apples. Neither is the industry small in Cats; for with what silence of pace, do they rush upon birds, & with what obseruamt eye do they light upon mice? And it is said, that their excrements they hide and cover over with earth, lest otherwise they be discovered and betrayed by the smell thereof. In fishes also there is a great show and outward The industry of fishes. appearance of reason and providence, yea even in such as are thought to be most dull of nature, as appeareth in the fish called Polypus (as having many parts resembling feet, or arms) being accustomed to feed upon shell▪ fishes. These fishes, after they perceive, that his feet are within their shells, do presently shut and close them, and thus by this violent compression of the shells they cut of the feet of the said fish. Now this danger to prevent, the Polypus is used to cast within the shells a little stone; that so the shells not closing together, he may without any danger feed of the fishes within them. The Whale (as diverse ancient authors do write) being of an imperfect eye sight hath Oppianus l 5. de piscatura A●l●an●s l. 8. ●. 6. Plutarch de prudentia animal. a little fish, as his guide, which goeth before him, lest he should fall upon any narrow rock. Many fishes, which are more slow of their own nature to seek their prey and food, have diverse little things hanging about their chaws, in shape like to small worms, that so the lesser fishes being alured thither under the show of meat may be the more easily taken of other fishes. The fish Sepia, when she perceiveth herself to be touched, doth darken the water with a kind of humour and moisture; as black as ●nke, that so hiding herself in the darkness thereof she may better escape. The shelfish called Pinna ●s ever engendered in mudy waters, never goeth without his companion, which they call Pinnoter; This Pinnoter is a small shrimp. The Pinna desirous of prey, and being altogether blind, offereth (as it were) his body to little fishes to feed upon. The fishes assaulting him in that number as is sufficient for his nourishment, and the Pinnoter, or his companion giving him notice thereof by a little touch, the Pinna doth kill all the fishes with a hard and violent compression of them; so feeding himself after upon them, and giving part of them to his fellow. The fish Torpedo being immersed in mud and dirt, hideth himself, that the fishes should not fly from him, the which then swimming over him, and being benumbed through an inward quality proceeding from him, he after catcheth them▪ Other like relations of fishes are reported by Pliny, Plutarch Oppianus, and others. And next to come to Birds, in whom there appeareth no less providence, then in the former creatures. And first, with how The Industry of Birds much care, skill, and forcecast (as it were) do they build their nests, that they may be sitting for their rest in the night time, & for the nourishing and bringing up of their young ones? They work them for the most part in trees, or thickets of brambles and qushes, thereby to be far from the danger of men and beasts. The outward side of their nests are commonly but plain, as of briars, twigs, or boughs. This matter they dispose ●n form of a hat turned up side down, and ●asten one part thereof with an other, with clay, so as it can hardly be dissolved; next they line the inward part thereof with some soft matter, as moss, hay, or the like, straightening by degrees the hollowness of it towards the entrance; Lastly for the more softening of it, and for the greater heat, they strew it within with down of feathers, small hair and the like, so as the birds may lie therein with ease and heat. And although all birds do retain this form in general for the disposal of the matter of their nests, yet every kind of them hath his own peculiar frame, and different manner of architecture (as I may call it;) as among us we find several kinds of building, to wit the Corinthian, Doric, Tuscan, Gothick, and several other sorts thereof. There is beside in birds and many other living creatures, an extraordinary care of bringing up and feeding their young ones; I mean of such Creatures, as being but newly borne, cannot provide for themselves: for they seek out of every place food fitting for their brood, and bring it to their nests; yea diverse of them not finding sufficient store of meat for themselves, and their brood, are content to suffer hunger, thereby to give the greater quantity to the other. Next observe with what earnestness of mind they defend their offspring from their enemies; for they presently raise themselues, interpose their body, swell, rouse up their feathers in terror to their Enemy, & do oppose to him all their weapons, as their beackes, teeth, nails, horns, claws, and what other instrument they are able to fight withal. And some of them, where they see their force cannot prevail, do use strange sleights for diverting their enemy from their nests, sometimes with show in suffering themselves to be taken, that so with short flights they may the better draw their adversary from their nests, and if their nests be found, how much then lamentation doth appear in many? With what doleful cries do they fill the air? And what inconsolable grief doth afflict them for the time? To conclude, there is in all living creatures a strange industry for their own preservation. Many have their safety in their flight, others in their weapons, and some in deceits. The Hare being in danger, and willing to stay securely in some one place, will make his last bounces and leaps wonderful great, that thereby the dogs by such his iumping may lose their scent of him. And for the same cause they sometimes will swim over Rivers▪ because their smell stayeth not in the water. The like and greater cunning doth the Fox use for saving his life. In Egypt there is great store of Serpents: for the better remedy of this inconvenience, there is by Providence of the highest a little creature called Ichneumon, like unto a dormouse; this (being the others natural enemy, and ready to fight with it) doth first roll & tumble himself in mire and dirt, which after is dried and hardened with the sun's heat. The Ichneumon thus armed with the dried mire (as with a breast plate) cometh to his den, and provoketh him to fight. The same little beast also entering into the chaws of the Crocodyle, (when he is a sleep) and penetrating his body doth kill him by gnawing and eating away his bowels. In like sort irrationable creatures do know such kind of meats, as are hurtful Beasts know what is hurtful to them, and what medicinable. and dangerous to them, as also the remedy and cure of their diseases and wounds. Dog's when they have surfeited with eating, do procure a vomit by eating of grass, & so do purge their infectious humour. The Ringdove, the Chugh, the Vzell, & the Partridge do purge their yearly corrupt humours by eating of the leaf of a bay tree; Swallows have taught us that the herb Celandine is medicinable forth eye sight; for they do cure the sore eyes of their young ones by causing them to eat thereof. The Hart being wounded with an arrow yet sticking in him, doth cast it out by seeding upon the herb Dictamnum; and being strooken by a Serpent, cures himself by eating of crabfish. The Barbarians do hunt the Panther with a piece of flesh coloured with the juice of a venomous herb, but she perceaving her jaws to be shut up with the force of the poison, seeketh to feed upon the bowels of a dead man, which is to her the only cure for this disease. I omit innumerable other things touching the customs of living creatures, which are made known to us, partly by the diligent inquisition & search of man, & partly by the often experience had of them: all which is relaed unto us by good and approved authors. Now from all these observations it is evident that the operations and working of living Creatures (yea when they perform the same by the intervention and help of their imagination) do most ordinately and regularly tend to a certain end. But if they aim to some such destinated end, than it necessarily followeth, that they are directed thither by some cause. But the beast itself cannot be this cause; in that irrationable Creatures do not know the ends of their own operations, neither can they apprehended or discourse with themselves; that this thing is profitable and conducing to that end; or that this is to be done for that respect, or the like. As for example, the Spider knoweth not to what end his web so woven is profitable, or with what order he is to proceed in making of it. Neither do the Bees know why their honycombs are made in such a form, or what benefit and good they shall reap thereby. Neither doth any other such living creature know, why he eateth or drinketh, or begetteth little ones, or feedeth and nourisheth them, or flieth away from his enemy, or defendeth himself from him: finally he knoweth not the end or reason of any thing he doth; and yet he performeth his operations, in such an order, and with so great an industry and reason, as if he were endued with the true use of Reason. In so much that some of the ancient Authors maintained, that all living Creatures had reason, though they were deprived of all speech or language, which might be known to us. And of this very point and subject did Plutarch write a book. But this opinion is most false, and ridiculous. Therefore it is necessarily to be granted, that▪ there is a certain Spirit or Intelligence presiding and ruling over bruit beasts, and governing their actions; which well knoweth what is convenient to the safety and defence of their lives, and to the propagation of each one of their kinds, and by what means they are to attain unto the same. By which Intelligence all the actions of irrationable creatures are directed to their proper, several, and distinct ends. For here is first needful an exact and distinct knowledge of all these ends, which agree to every one of them according to their species and kinds, as also of the means conducing to the same ends▪ Secondly it is requisite to know what proportion ought to be of every means to its end. Lastly what instinct is necessary to several functions, and to the many series or degrees of their functions. Now all this knowledge being presupposed & granted as necessary, it was easy for that supreme Architect, & Maker of all things to imprint in each living Creature peculiar and accommodated instincts, to all these means and Ends. Now, that beasts and all other irrationable Creatures by force of these instincts do so proceed in their actions, as if they were endued with an understanding; the reason is, because these instincts are certain impressions of the wisdom and reason of the divine providence, and hereupon those creatures do no otherwise direct their operations, than the divine Providence itself, if it were planted in them, or would use them, as its instruments would direct them. For two why natural instincts guide beasts like Reason. ways may a thing be directed by reason & art in its working, & in tending its working to some end. One way immediately, as the instrument is moved by the artificer: thus is the pencil moved by the painter. A second way, by the mediation of some power or virtue impressed, which impression is a certain print or imitation of reason; And in this later manner are irrationable creatures moved by the divine Providence. Therefore these Creatures are guided by reason in all their operations, yet not by reason inhering or really being in them; but by reason invisibly assisting and governing them; and not as bare and naked instruments immediately moved by the workman, but by the means of a certain impressed virtue, which virtue retaineth the form of art in working. And in this sense the Philosophers were accustomed to say: Opus naturae est opus intelligenti●, because an intelligent spirit directeth nature in all things through a 〈◊〉 impressed virtue. The like we find, that humane art 〈◊〉 and causeth in beasts; for we see that Dogs & Apes are taught by man's labour to dance with distinct paces to the pleasure of the beholders, and gain of their masters. This dancing is governed by Art▪ not that this art is inherent in the Dog or Ape, but that in a sort it doth govern them, & hath impressed in their fantasies a certain print of itself through often practice; and many other things are dogs taught especially touching hunting. In like sort Birds and diverse other Creatures pleasingly perform many things, and yet they know not why they perform them, or why they do thus, rather than otherwise, or to what end they so do, though all these he who thus taught them, well knew. Now if man can transfer a certain imitation and show of his art upon irrationable creatures to effect certain functions, and for certain ends & projects; then how much more easily may that most wise & most powerful spirit and understanding (which we call God) plant in all creatures a print of his Art and Providence, which extendeth itself to all things necessary to the conservation of their lyves, and future propagation of their kinds? Man, in that he enjoyeth reason and a certain general Providence (by the which he governeth himself, setteth down his own end, and disposeth of fitting means for the same end) hath no need of these natural instincts, which other creatures have. And although diverse men in regard of their peculiar temperature of body, have peculiar instincts both for the stirring up of several motions and passions of the mind, as also for inclining them to certain arts; yet they are not to govern themselves by these instincts, but by the guide and force of reason, which is granted unto them. But other Creatures (because they are deprived of reason) cannot govern themselves, nor direct their particular operations to suitable & convenient ends; therefore they stand in need of a certain prudential instinct, by the which they are to be directed both in the performance of their working, as also in the directing and disposing of it to an end. Therefore Man hath an universal prudence or wisdom, by the which he leveleth all his actions to his end; But other Creatures have (as it were) a certain spark of prudence, or rather a peculiar instinct like unto prudence, in certain peculiar works of their own. This instinct, so far forth as it artificially performeth its work, (as the web in the Spider, and the honey comb in the Bee) is a certain participation of divine art, & this not universally but particularly; to wit as it is considered in this or that work. In like sort as it fittingly directeth its working to an end, it beareth the show of divine Providence. Now this instinct in beasts consists chiefly in the disposition of the fantasy, by the which it is brought to pass, that it apprehendeth after a certain manner a thing, as convenient or hurtful, according to time & place, and as occasion serveth. Secondly it consisteth in the inclination of the Appetite, and in a certain dexterity, or hability of working. From all th●se considerations then I hold it sufficiently demonstrated, that there is one Supreme Intelligence, Mind, or Spirit▪ whose wisdom is equally paralleled with his power, by whom not only the principal parts of the world were framed, and disposed to their particular ends; but also all the members, and least parts of all living Creatures and plants, as also the seed of all things, by whose sweet providence the operations of all living Creatures are most congruently and orderly directed to their defigned ends. Out of which point this resultacy or collection also riseth, to wit, that his providence extendeth itself to the least things; and that nothing is made without the same, seeing nothing can have its being or essence without its virtue or instinct communicated and imparted by the foresaid Intelligence, or Mind. But here it may seem to be replied, that granting, that God's providence hath collated virtue & power to all things to work, yet followeth not, that his providence therefore stretcheth itself forth to all the operations and workings. Even as he, who teacheth a Dog to dance, or a Parrot to speak Greek, doth not (because he so taught them) know all things, which after they may do by reason of their teaching. To this I answer, and say that here is a great disparity and difference; for Man may be far removed and distant from his work, and then he knoweth not, what his work performeth; But God cannot depart from his work, but always remaineth within the same; both because God is every where, filling all places whatsoever; as also in that he is to preserve, support, & sustain his own work; since otherwise it would instantly decay, vanishing away like a shadow. For though a Wright (for example) building a house, and after departing from it, the house remaineth by itself to be seen; yet neither the world nor any thing of the world can have its subsistence & being, after God hath withdrawn himself from it. And the reason of the difference here, is diverse; first because the Wright maketh his work in a matter or substance, which he neither made, nor aught to conserve, but which God made & conserveth; the Wright doing nothing therein, but either by way of adding to, or taking God is ever present to his works. from, or placing all things in a certain order. But now God worketh in that matter, which himself only made, and he only can destroy or preserve it. Secondly, because God made all things of nothing, elevating & advancing every thing to its essence and being; and therefore all things may again revert & turn to nothing; even as a heavy body being by force lifted up from the earth doth of it own nature decline towards the earth again. Wherefore as this body is continually to be supported, that it doth not precipitate and fall headlong downwards; even so all things being first created by divine power, need to be sustentated by the said power, that they be not reduced again to nothing. And here I do not understand by the word Nothing, any positive inclination (such as the heavens or the earth is) but a defect of power or hability to retain its own being; because it hath no power preserving itself but only from God. Thirdly, because all things have their dependence of God after a perfect manner, as the light of the air depends upon the Sun, and the intentional species or forms of Colours upon their object, or as the shadow upon the body exposed to the Sun (as the ancient Philosophers do teach and especially the Platonics:) for we are not to think, that there is lesser (but rather far greater) dependency of things created, upon God, being the most universal cause, then is of these effects upon their particular causes. Therefore all things do need a continual preservation and a continual influx; in so much that if God should but for a moment withdraw or divert this substance-making beam (for so doth Dionysi●s call it, terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) then would all things instantly vanish away, & return to nothing. I omit diverse other reasons, which here might be alleged; Only it sufficeth here to show, that God can in no sort be absent from his work; from which point it necessarily may be concluded, that nothing can be concealed and hid from his Providence, seeing that himself is most intrinsically & inwardly present to all things. THE EIGHT REASON FROM THE diversity of men's countenances and voices, and from the poverty of Man. CHAP. X. THESE two things (I mean the great diversity of faces and voices of Men, and the penury that Man is ordinarily borne unto (may be no small inducements The diversity of faces. (if they be rightly considered) to prove the care of the divine Providence. And touching the first; The diversity of faces is so multiplicious and almost so infinite in Man, as it affordeth no final argument thereof; for without this variety neither could justice be observed, neither could any form of a common wealth consist. For suppose Men to be in countenance alike, as sheep, crows, sparrows, and many other living Creatures of the same nature are, then most inevitable perturbation and tumults among Men would ensue; for neither could married Men discern their own wives from other women, neither the Parents their children, neither the creditors their debtors, the friends their enemies, nor the magistrate the delinquents, nor the subjects their Princes; and therefore each Common wealth would be extremely in●ested with adulteries, incests, frauds, proditions, murders, and all other wickedness whatsoever; since such lewd miscarriages might then be perpetrated with all impunity & freedom from punishment; for every one might through a resemblance of face give himself for whom he would, neither could the mistaking be easily discovered. This point is most evident to any that seriously weigheth the same, and diverse examples of those men do witness no less, who cofyding & resting upon likeness of face and favour, have attempted to invade other men's beds, patrimonies, kingdoms; sometime with good event, at other times in vain, but ever with great trouble and tumults. Therefore it is evident, that the difference of faces is most necessary, that the laws of justice and of the Commonwealth may not be transgressed, and peace and tranquillity observed. If it be here replied that this difference of faces cometh only by chance & casually, and not from any Providence so disposing the same: I answer, that it is absurd to affirm that to have its event by chance and fortune, which prevaileth so much in preventing of injures, & in conserving of justice among Men; since, otherwise it would follow, that all justice and true policy which is found among Men, should be grounded only upon chance; and that fortune should be the foundation of all Commonwealthes. Furthermore what proceedeth from chance is not perpetual, but rarely happeneth; and is not found in all, but in few only, (as Aristotle and other Philosophers do teach.) As for example, that a man is borne with five fingers, cannot be said to come by chance, but it may be so said of him, who is borne with six fingers. And answerably hereto, we find, that difference of countenances & faces is not a thing strange and rare, but very ordinary and common; which almost always, and in all places is incident to Men. Therefore it is not a thing to be ascribed to chance, but to Providence, which hath ordained the same, the better to preserve justice and civil life between Men, which without this variety of faces could most hardly be observed. But on the other part, if the nature of Man and the propagation of him were so disposed, that Men should be commonly borne like in faces, and that no dissimilitude should be between them, then might this diversity of faces well be attributed to chance, but the contrary we see, falleth out; for dissimilitude and unliknes is ordinary, and likeness and resemblance of faces but rare; Therefore, that Men are like, is to be imputed to chance; that they are unlike, to Providence. And here I understand by the word, Chance, a rare and extraordinary concourse of causes, which notwithstanding is governed by the mighty hand of God's providence: for in respect of his providence (which incompasseth all things within the largeness of it own Orbs) nothing can be said to be casual; but only in regard of secondary causes, whose knowledge and power of working is limited. In irrationable Creatures there is for the most part so great a parity and likeness of the individua and particulars of one kind, as that with difficulty any difference can be observed: For seeing it importeth not much, whether they be like or unlike, nature followeth that which is more easy; and therefore maketh them like, so as to the eye there appeareth no markable & notorious difference or unlikeness: for it is more facile and better sorting to the course of nature, that bodies which internally are of one and the same nature and substance, should also be endued with the same external qualities, them with diverse and different; And when occasion requires, that among these creatures, one should be known from another (as in sheep, goats, horses etc. it is an easy matter to set on them a mark for their better distinguishing. Neither among Men is there only this variety of faces (for their better discerning of one from another) but also of voices; so as there is no less difference among them in sound of voice, then in Countenance. For seeing a precise and distinct knowledge necessarily conduceth to the preserving of justice; therefore the divine Providence hath so disposed, that there should be a disparity & unlikeness not only in faces, but also in voices; that so by a double sense (to wit by sight & hearing) as by a double witness, one man should be made known from another. For if but one of these disparities were, than perhaps some mistaking might be; but where both of them do jointly concur and meet, it is almost impossible, that men herein should be in both deceived. Only difference of Countenances were not sufficient, because matters are often managed in darkness; as also some men's eye sights are so weak and imperfect, as that they cannot exactly discern the lineaments and portraiture of the face; beside among some men (though but seldom) there is a great resemblance of visages; so as in distinguishing of them the eye may be deceived. And therefore this want is here fully supplied with the like disparity of men's voices; to the end that such men, which could not be known one from another by their faces, might nevertheless be easily distinguished by the sound of their tongues. But to proceed further in this general subject, it is evident, that the consideration Of Poverty. of Poverty (wherewith the world laboureth) affordeth a strong argument of a divine Providence; Since Poverty is that, which preserveth all intercourse among Men, as furnishing man withal ornaments and delicacyes of this life; as on the contrary side affluence and abundance of riches leadeth man to all dissolution and tutpitude of life. For suppose, that all things, which are in any sort necessary to man's life, were fully and promiscuously given to all men without any labour and industry on their parts; than it is clear, that two main inconveniences would instantly follow: to wit, an overthrow and decay of all arts, and all other splendour now appearing in Man's life; and an utter depravation and corruption of manners & integrity of conversation. For granting the former position, no man would learn any mechanical arts, or learning would practise them. No man would undertake any laborious and painful task, nor be serviceable to any other; since no man would perform these things, were he not forced thereunto through want & penury. And so we should want all rich attire all fair and stately edifices, all costly furniture for houses, all magnificent temples and Churches, all Cities, Towers, Castles, and other such fortifications. In like sort, than would cease all agriculture and tilling, all navigation, fishing, fowling, & all traffic for merchandise; again there would be no nobie and potent men, as being destitute of all servants and followers. Moreover, all differences of degrees and orders (which are necessary in every common wealth) would be taken away, and consequently all reverence and obediencer. Therefore whatsoever in the whole course of man's life is fair, gorgeous, magnificent, and to be desired, all the same would be wanting, if men were not poor: and nothing would remain but rudeness, barbarism, and savageness. To this former inconvenience may be adjoined another of greater importance, to wit, an extreme corruption of manners and an opening the sluice to all disorder & dissolution of life. For it is observed, that such lascivious courses do commonly accompany idleness and abundance of wealth; an example of this we may borrow from the men living. before the deluge, (whom laziness, opulency and fullness of temporalities did overthrow) as also from the inhabitants of Brasile, who (by reason that the country afforded them abundantly without labour, through the natural temperature of the Climate, all things necessary) are altogeter become mancipated and slaves to Epicurism, lust, and all vicious sensuality. Two things then there are, which chiefly hurt, & deprave all conversation of life; to wit idleness, and affluence of riches. This later ministereth matter to all vices; the first giveth opportunity and time for the practising of them. But both these are taken away by poverty, the one (to wit abundance) immediately, seeing want is nothing else then the want and not having of riches; the other (I mean idleness) in that while penury afflicteth and presseth men, they are (for the further preventing thereof) willing to undergo any labour and pains. Therefore penury serveth to man, as a spur, whereby a flothfull nature is pricked and stirred up to industry and toil; which while it is wholly employed▪ bent, and intent upon its designed work and task, is freed from dangerous and vicious cogitations, and consequently hath not leisure▪ and time, to spend the time in sensuality. From this than it is evident, how healthful and medicinable Poverty is to mankind; since it extinguisheth and cutteth away the nourisher of all vices, possesseth and forestalleth the mind with hurtless thoughts, and filleth the world with all ornaments and commodities. For what in humane things is to be accounted as fair excellent, and to be admired, is the handy work of poverty, and is chiefly to be ascribed to it. Therefore it was truly said of one author, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Penury and want begetteth wisdom. This argument is handled copiously by Aristopahnes in Pluto; and we do evidently discover in it God's providence, by the which he so sweetly and moderately governeth mankind. THE NYNTH REASON, IS FROM Miracles. CHAP. XI. TO the former argument we may adjoin this next, which is drawn from miracles, which do irrefragably demonstrate a divine power: for if events have, and do happen, which cannot be ascribed to any corporal cause; then is it evident, that there is some one invisible & greater virtue or power, from whom all such stupendious actions do proceed; and this power we call God. Now, that there are, and have been many such, which transcend the limits and bounds of nature, is most clear from reason itself, from the frequent testimonies of most approved histories, and from the joint confession● and acknowledgement of all countries. Among which great number I will here insist in the most remarkable and notorious of those, which have been effected either before or since our Saviour's Incarnation. First then may be the creating of the world of nothing; for seeing this cannot be made of itself (as is proved above in the third & fourth reason) then must it necessarily be made by some other agent; but it is an incomprehensible miracle, to wit, the producing of so huge a work out of nothing, and such as could be accomplished only by that power & wisdom, which is most infinite and illimitable. The second may be the framing and making of so many living Creatures and Plants, and the first institution of so many several seeds, by the which they are propagated & increased; as also that great fecundity of the earth and the sea, by the cooperation whereof, one Creature or seed is multiplied in a short time into several thousands. The third. The most swift motion of the heavens, and the government and disposal of this inferiors world by means of this rotation and speedy turning about of the said celestial bodies. For by this is occasioned the most pleasing and grateful alteration and change of day and night, with the secret and stealing increase and decrease of them in length. By this also are effected the several times of the year; so as all creatures & plants are by this means brought forth & after become mature, ripe, and perfect in their due times. In like manner by this motion of the heavenly Orbs, the fields are beautified and enriched with flowers, the pastures with grass, the woods with trees and leaves, and the trees with fruit: finally by the mediation of the foresaid▪ motion is wrought the flux and reflux of the sea, the blowing of wynds, the darkness of the clouds, the conveniency of showers, the benefit of snow, the first rising of springs, the current of rivers, the wholesomeness & serenity of the air, and the benefit proceeding from thunder, & diverse other Meteors. To these may be addressed the deluge and inundation of the whole world, the safety of men and beasts by the Ark, the cloud or burning Sulphur with the which the▪ City Pentapolis was consumed, the plagues of Egypt, the division of the sea, the submersion & drowning of the Egyptians, the pillar of the cloud and fire, the heavenly meat or Manna given to the people of israel for forty years' space, the wells springing out of rocks through the striking of them with a Rod; the infinite multitude of quails sent into the Camps; so many apparitions of God evident to all men; so great castigations and punishment of rebellious, incredulous, and misbelieving people, destroyed sometimes through the opening of the earth, other times through fire, or touch of serpents; so many admirable and unexpected victories. To these in like sort, are to be adjoined, the staying of the Sune in the middle of its course for the space of ten hours; the retrograde or going back of it diverse degrees; the force and burning of the fire suspended and restrained, and the preservation of the servants of God put into a burning furnace; the fury of Lions suppressed that they hurt not the true worshippers of God, the dead recalled & raised to life, and the wicked and impious by the peculiar hand of God, wonderfully chastised. From all which it is a most clear and illustrious truth, that there is a certain supernatural and divine power, which seeth all things, governeth all things, and weigheth all things in an even balance of justice and Reason; & which severely punisheth the perpetrators and workers of iniquity, & undertaketh a particular charge and defence of the virtuous, often effecting for their good and safety many things, above the ordinary and settled course of nature. Neither in these miracles can there be conceived the least suspicion of any imposture or deceit; first, because the author, which wrote all these (some few excepted) was endued with extraordinary wisdom, and gravity, and was accounted the greatest Prophet that ever lived in any age among those, who either flourished for sanctity of life, or praise of wisdom. Secondly, because there were many predictions set down by him in his works, as in Genesis 12. & 49. the Numbers 24. Deutron. 32. and 33. all which seeing we find by the event to be most true, we may rest assured, that he was most faithful in his relation of other things Thirdly, in that every one of the things recited above, are so particularised with all their circumstances of times, places, persons, names occasions, effects, with such an order and so sorting to the nature of things, with such a consequence of matters, and so agreeably to piety and probity of Manners, as that even an eye witness of the same passages & occurrents could not deliver them with greater exactness. Now who forgetn things, avoideth (for the most part) many circumstances; or if he addeth them, than is the fiction easily discovered by them: for what he writeth, is either not agreeable to the time, place, nature of things themselves, or other more certain and approved histories, or else some contradiction is found in the matter itself, as falleth out in the fabulous histories of Homer, Nonnus, Virgil, Ovid, Amadu, & many other such like. Fourthly in most of the things above related, the author (to wit Moses) was not only present at the performance of them; but was the chief man in the action, performing the same, as the instrument of the holy Ghost, and therefore had best reason to know them most precisely. Fiftly, if he had written differently from the truth (especially touching the plagues of Egypt, the devyding of the Sea, and the actions performed in the wilderness) he might easily have been convinced of falsehood by many hundred thousands of witnesses, who were also then present with him. For all these things were red openly before the whole multitude, & were also to be read over again every seventh year in the presence of the people, as appeareth out of the 31. chapter of Deuteronomy. Sixtly, all the former things, as then being best known throughout all the East, were recorded in Hebrew verse by David, who was a King and a Prophet, and who was later in time than Moses, more than 450. years; which verses even from that time to this very day, are continually sung in the public prayers, almost throughout the whole world by the jews, where they enjoy the use of their religion, and by Christians for the space of 1600. years. Yea after the days of Moses there did almost in every age rise up among the people of Israel certain Prophets and venerable Men who being guided by the assistance of the holy Ghost, did govern, teach, and reduce the erring people to the law of Moses; which men, did ever worship Moses, as a divine Prophet and worshipper of the highest God. All which, as being worthy and pious Men, and in what credit & estimation they were had, may appear from the consideration both of their actions and writings. For their actions were such, as exceeded all humane forces, and necessarily required the aid of the Almighty: such were those acts performed by josua, Deborah, Gedeon, Samson, Samuel, David, Nathan, Solomon, Ahias Silonites, Elias, Elizaus, Esay, jeremy, Daniel, jonas, judith, Esther, the Maccabees, and by diverse others. And their writings were replenished with diverse predictions and Prophecies of things to come, which through long succession of many ages, had their answerable accomplishments and fulfilings: a point so worthy of observation, as that the like cannot be found in any history or writings of other nations. Seaventhly even during the law of the jews from the times of Moses, there was every year an acknowledgement of the effecting of these former wonders celebrated by diverse ceremonies, festival days, sacrifices, and other rites, lest the memory of them should in tract of time perish and be abolished: for the feast of the Passover, and the Sacrifice or the Pascall Lamb was performed in thanksgiving for the people's delivery out of Egypt, and for the preservation of those jews who during their stay in Egypt, were saved from the slaughter, which was made upon the first borne of the jews. And for the same cause was offered unto God all the first borne of things. The feast of Pentecost was in memory of the law given upon the fiftieth day after their delivery. The feast of the Tabernacles was celebrated, in recordation that the people lived forty years in the desert in Tabernacles. Furthermore the Ark of the Covenant was kept and preserved, the which Moses by the commandment and direction of God made, and in the which the Rod of Aaron which blossomed, and the vessel of the Manna, and the Law written in two tables of stone by the hand of God, and delivered by Moses, were safely laid up; all which benefits of God and his wonderful works were celebrated with the singing of diverse Canticles and songs. To conclude the very books themselves of the testament were with great diligence and public authority in a holy, public, and most secure place (as divine Oracles) preserved, lest otherwise they might by any deceit be corrupted and depraved. Eightly, for the greater accession of Reasons to the former, it may be added, that those writings of the old testament are full of wisdom, piety, and gravity; in which are found no vanity or improfitable curiosity; For all things there are set down most seriously and most aptly for the informing and rectifying the mind with virtue and piety, for deterring it from all wickedness, and for it voluntary embracing of godliness, justice, benignity, mansuetude, patience & temperance; and all this with wonderful documents and examples of most excellent men alleged to this end: a course far contrary to that, which is taken in the writings of Philosophers, in the which many vain curious and improfitable passages are found, as also sometimes many wicked, profane and impure instructions are to be read. For they in their books, by reason of the then common use, do permit the worship of Idols, though they were persuaded that there was but one supreme divine Power. In like manner they permit ●ullination, repining and secret hate against ones Enemy; as also fornications, filthy lusts, a vain desire of glory, and other internal vicious affections of the mind. And though sometimes in their writings they commend virtue & reprehend vice, yet do they not bring any moving and forcing reason, thereby to determen from vice, and persuade and move them to the practice of a virtuous life. For the splendour and inward beauty of virtue, as also the turpitude and ugliness of vice (which two sole points are usually alleged by Philosophers) are but weak incytements to the mind; therefore that Man may have an absolute dominion over himself and his passions there is need of more vehement persuasions. And hence it is observed, that very few men have bettered their minds (so far forth I mean as concerns piety) by reading of their labours, though many by that means have arrived to a great pride and elation of spirit; but it is certain, that from the writings and doctrine of Moses & from the other sacred books of Scripture innumerable men have come to wonderful holiness, and have enjoyed great familiarity with God himself; so as they were most illustrious and celebrious for the admirable works performed by them. To conclude this point, if any one will seriously contemplate and confer together the mysteries of the judaical and Christian religion, he shall clearly see, that such things as were done by the jews, did serve but to adumbrate and shadow the mysteries of our Christian faith, according to the words of the Apostle 1. Cor. 10 ●a● omnia in figura etc. All these things chanced to them in figure: but they are written to our correction, upon whom the ends of the world are come. Wherefore we are able even from those points, which Christians do daily profess and practise, to prove that the jewish discipline and doctrine was agreeable to the truth. From all which premises it is most clear, that credit and fidelity is to be given to the books of Moses (& not in that degree only, as is exhibited to the Commentaries of Cesar, the History of Livy, or any other profane authors) but as to certain most undoubted Oracles, written by the special concurrency and assistance of the holy Ghost. The like may be averred of other holy books of Scripture (whether they be historical or prophetical) seeing the same reasons and arguments, which are alleged for the writings of Moses, are also prevailing for them. Now let us descend next to the miracles of the new testament: good God, how many and notorious did our Lord here living in flesh, perform? He cleansed the ●●prous, he raised up the paralytic, he cast our devils in the possessed, he cured all languors and diseases, he restored sight to the blind, hearing to the deaf, speech to the dumb, going to the lame, and life to the dead. He also commanded the wynds, restrained tempests, walked upon the waters, and finally fed diverse thousands of men by a sudden multiplication of a small quantity of bread. He wrought all these not in private, but openly in the sight of the whole world; so as all Iud●a took notice thereof: neither could such as were emulous and maligning of his glory contradict the same. He also did them, not with much endeavour, or with any long preparation aforehand; but only either by his word, or by the gentle touch of his hand. To proceed further, we know, that in his death the Sunne was obscured, the earth trembled, rocks & stones broke asunder, the veil of the temple did cleave in two, and the dead did rise out of their graves; many thousands of men were witnesses hereof, which might (& would no doubt) charge the Evangelists writing these things in several times and places, with sacrilege, if they had diwlged fictions and forgeries: since to lie in point of Religion is s●c●●ledge in the highest degree. But to omit all other things, how stupendious a miracle was it, that our Saviour converted the world by the means of twelve men, and these ignoble, poor, despicable, and ignorant fishers, (notwithstanding the gainsaying of the power, wisdom, and eloquence of the whole world, as also the great reluctation to flesh and blood, man's corrupt nature, and an inveterate and wicked custom?) For his doctrine was not to persuade men to an easy religion, and such as was indulgent to sense, but to a profession most hard, severe and repugnant both to man's understanding and his manners: for it taught, that he, who was nailed upon the Cross was God; that riches, honours, pleasures, and what else is to be prized in this world, aught to be contemned; that we ought to ●ame our flesh, bridle our desires, bear our Crosses, love our enemies, render good for evil▪ spend our blood and life for Christ's sake, and finally pray for all such, as do in any sort persecute or wrong us. How difficult a labour was it, to persuade the world (blinded afore with Idolatry, and placing all its felicity in riches, honours, and pleasures) to the embracing of these matters; and this against the custom and authority of their forefathers, against the use of all Countries, against the common judgement of all mankind, against the sentences of the Philosophers, against the edicts, comminations, and threatenings of Princes, with a resolute neglect of all commodities or discommodities of this life, of honour or contumely, of worldly allurements or torments, how great soever? And yet Christ performed all these great affairs by his Apostles, being but poor and ignoble men, reducing by their means the whole power & wisdom of the world under his yoke and government. Now the Apostles were afore most rude, fearful, pusillanimous, ignorant of heavenly misteryes, ignorant of the tongues, and indeed altogether unapt, for so high an enterprise. But behold, after the Holy ghost once descended down, they instantly became most wise, fearless, magnanimous, skilful in all the tongues, having the courage to undertake so great an exploit, and after performing the same most gloriously and happily. These things are of such an infallible truth, as that no man had the forehead to deny them, all ancient Histories recording them; for the whole world proclaims and witnesseth, that it was first converted to Christianity by certain fishers & that no torments (how exquisite soever) of Tyrants (by the which themselves and infinite other were consumed) could hinder the beginning, progress, & increase of so worthy and heroical a business. Never did the like happen in another country. Which miracle being deeply weighed, is not only of force to the justifying of the being of God's providence, but also of the divinity of Christ, & of the truth of Christian religion. Furthermore the Apostles had the guilt of working miracles, which in some sort was most necessary; since the world could hardly have been induced to entertain so strange and displeasing a doctrine, except in were waranted thereunto by some most wonderful signs & prodigies. Therefore they gave sight to the blind, strengthened the Paralytickes, raised the lame, cured all kinds of diseases, restored the dead to life, & effected many other such supernatural things, as appeareth from the acts of the Apostles. From the Apostles times ever after, there passed not over any one age, which was destitute of miracles, if we do believe Ecclesiastical histories. Now nothing can be answerable hereto to take away the authority of these miracles, but that they were not true, but only forged; That the former Miracles cannot be said to be forged. or if true, performed by the help of the devil. But with what colour or show of truth, can it be said, that they were mere forgeryes, seeing this answer is not wartanted with any reason? For from whence is it known, that they are forged? belike because they are miracles, and being miracles they seem impossible to be wrought. But here the Atheist is to prove, that they are impossible, (which he cannot) since the performance of them implieth no true and real contradiction. That they are not accomplished by the force and power of nature, we all grant, and from thence do prove, that there is a divine and invisible power, more potent than nature, by the h●nd whereof all these are wrought. Furthermore to say, that they are feigned, is implicitly to take away all credit of histories, all memory of antiquity, and all knowledge of former ages: since by this answer all ancient histories whatsoever shall be said to be forged, and to be rejected as mere fables; seeing no histories are written more accurately, diligently, & with greater investigation & search of truth then are the miracles above recited, especially since the Church hath been ever most solicitous and careful, that false miracles should not be ventilated, and given out for true; for here we speak only of those miracles, which the Church acknowledgeth for certain & evident. Thirdly who condemn all these miracles for fictions, do charge all Christian Princes, magistrates, and all the Christian world of madness, and extreme simplicity, in suffering innumerable fictions & lies to be obtruded upon them for so many truths; they not having so much perspicacity and clearness of judgement, as to be able to discover the deceit. They also no less do charge all Ecclesiastical Prelates, general Counsels, all Devynes, & all wise men of sacrilegious imposture, in that they do commend such commentitious & lying narrations for true miracles, they by this means most egregiously deluding the whole world. Fourthly, diverse of these miracles are recorded, by so grave authors endued with learning and sanctity, and with so many particular circumstances, as that all possibility of fraud is taken away. In things, that are forged, the forgers are accustomed purposely to decline and avoid the circumstances of names, and especially of times and places, for the better concealing of their lying. Fiftly, there was presented no just and urgent cause, why these should be falsely invented. For why should the authors willingly stand obnoxious to so great a sacrilege? Or with what hope or reward should they undergo the aspersion of so foul a blemish? No man doth any thing, but there is some reason which induceth him so to do. What then was the motive, that incited so many Authors, (to wit, Eusebius, Socrates, S●zomene, Ruffi●●●, Gregory Nissene, Basil, Jerome, Austin, Sulpitius, Gregorius Turonensis, Optatus, Theodoret, Damasus, Gregory the great, & many others, who have written of miracles) to perpetrate so heinous a wickedness? Certainly no true cause hereof can be alligned: for what grave and religious man had not rather suffer death, then deliberately to write one lie, especially in these things, which belong to religion? since thus doing he doth not only purchase an eternal infamy among men, but also is most wicked, hateful and abominable in the sight of God. Sixtly, if the foresaid miracles were but invented▪ then might the authors of them be easily convinced of forgery by the men then living in that age, since the lyves and action's of Saints were for the most part diwlged throughout the whole world, at that time, when they were wrought; for the radiant splendour and light of such extraordinary virtues cannot be obscured, much less wholly eclipsed; But there can be alleged not any one Man, who either in the days of those Saints, or in the times immediately ensuing, durst charge the writers of the said miracles with any fiction therein. Seavently, Man's nature is of itself incredulous and full of suspicion, when it questioneth of any new miracles; and hereupon it examineth all things concerning the same most precisely and particularly, lest there be some imposture latent & hidden therein. Besides there are never wanting men which are emuious of the glory and honour of others, who prying into each particular, do ever labour (as much as in them lies) either wholly to call in question such miracles, or at least to depress and lessen the worth thereof. Now to come to the second branch of the former answer. If it be said, that they are performed by the work of the devils, then in thus answering, it followeth, that there are spirits, or incorporeal substances, which are more excellent, than these visible things; and consequently it is to be granted, that there is one suprem● Spirit, excelling all the rest in power and wisdom, & this we call God, as hereafter shall be proved. But to proceed further against this second part of this Answer, I say; that these stupendious works cannot with any show or protext of reason, be referred to the power of the devils; for to restore sight to the blind, going to the lame, to cure the paralitcks only with their word, and to raise the dead to life, do far transcend and exceed the power of the As S. Augustine l. 3. de Trinit. c. 8. teacheth. devils, who cure diseases only by the mediation of natural causes; to wit, by applying the virtue of herbs and other medicinable things, as philosophers & devynes do teach. Furthermore those holy men, by the ministry of whom these miracles are performed, were ever in most deadly hatred with devils, and they were so far from using them as a means, as that they proclaimed open war against the Devils; for they ordinarily dispossessed men's bodies of them, overthrew their worship, discovered their deceits, confuted their doctrines, scorned & contemned all their prestigious arts, and finally destroyed their kingdom and government. Such were in the beginning all the Apostles, and their successors, and infinite others. For against these and such others no power of Devils, no Arts magic, no machinations, and endeavours of wicked spirits, nor any prestigyes, or sleights could prevail. Besides how can we with any probability think, that so many learned Doctors, so many Prelates, so many Princes, finally so many wise and prudent men were become so stupid and blockish, as not to be able to discern true miracles from adulterate and forged wonders, and the illusions of the devil from the hand and work of God? Belike only the Pharisyes, the heathen persecutors, & profane Atheists have this gift of distinguishing miracles from the prestigyes and deceits of the devil; and all other men are blind, foolish, and in this point deprived of all sound and perfect judgement. This indeed was long since the calumny of the pharisees against our Lord, & of the Heathens against Martyrs; who when they were clearly convinced with supernatural signs and miracles (as plainly seeing them daily wrought) and being then conscious of their own inward wickedness, did burst forth into horrible blasphemies; attributing those things to the devil and art magic, which were effected only by the mighty Luke 21. hand of God. Now the Reason, why God vouchsafeth to work miracles in diverse places is manifold. First, he doth this, that hereby he may manifest his presence & providence to all men. For if during the space of many ages whatsoever was wrought, was encompassed within the limits of Nature, then might men (perhaps) be induced to think, that there were no divine Power, who had a care of humane affairs, & upon whom the charge of them were property incumbent; but that all things had their event by a secret impulse and force of nature. For although this is evidently disproved by many reasons, as from the motion of the stars, from the fabric and making of bodies, from the innate direction of every particular thing to its certain end (as is showed above) yet many do not sufficiently & seriously penetrate these matters, but are (as it were) blinded here in through the daily and continual seeing of them; for how admirable a thing is it, that from some few grains of corn so great an increase should rise? From a formless seed, so fair and so several kinds of bodies both of living Creatures and of Plants should be framed? From a small root so huge trees should grow? And yet few there are, who do admire these things; and few who do acknowledge Gods wonderful power and providence in them. Therefore it was necessary, that some works might be effected, which should transgress the bounds of nature, lest otherwise men might think, that there were no power above the nature and condition of corporal things: for by reason of the exorbitancy and the unaccustomednes of such stupendious events, men are often stirred up to think of the Author of them, and to prosecute him with true religion, reverence, and honour. Secondly, Miracles are effected to the end, that men may be confirmed in other points of religion, giving a full assent thereto without any hesitation or doubtfulness, and making use of them with all due reverence. Thirdly, that the doctrine and lyves of those who work miracles, may hereby be fully warranted, and so with greater certainty of truth may be commended to us. For miracles are certain divine testimonies both of the infallibility of doctrine, and of sanctity of life; especially where the life is conformable to the doctrine. Fourthly, that by this means the servants of God may be honoured: for there is nothing, which maketh holy men more celebrious and famous throughout the whole world, and which more inciteth the minds of others to love, worship, and imitate them then the exhibiting of miracles. For as God will have himself believed of Men above all things, and our neighbours not above all things, but every one in his degree: so doth he expect himself to be worshipped above all things; to wit as the first efficient, & last final cause of all things; and his servants not to be honoured after this supreme manner, but in their peculiar degree, and in that respect, which they bear towards God; that is, as they are his adoptive sons, partakers of his kingdom, and his most dear friends. Thus from hence it appeareth, that there is no fear of Idolatry in honouring here God's Saints; for where there is Idolatry committed, there is supreme honour given, by the which a Creature is worshipped, as the Creator and first beginning, but no worship is ascribed to the Saints in this sort. Fiftly, Miracles are wrought, that men through occasion of corporal benefits obtained thereby, may the sooner be stirred up to repentance & amendment of life: for where miracles are wrought, there is to that place (for the most part) a great confluence and concourse of many thousands of grievous sinners, who being afore contaminated with alkynds of vices, and having conceived a remorse of their former licentious lyves, do undertake an amendment & change of their former courses; and thus by this means it happeneth, that the souls of many thousands are saved, which otherwise had perished everlastingly. To conclude this point, by miracles all men are stirred up to reverence & praise of God to the giving of thanks, & spiritual joy and exultation, and the minds of all are raised up to a confident & erected hope, as conceiving the expectation of the like help in their future calamities and afflictions. THE TENTH REASON TAKEN FROM Prophecies. CHAP. XII. I here call prophesying, a prediction of things to come, which do depend of the liberty of man's free will. This prediction is a manifest sign of a Deity or Divinity; for that Mind, which through its own strength & power knoweth things future, must also (a tortuous) know all things present and past; and consequently must k●●w all things absolutely; I mean all those things, which are intelligible and may be understood. Now that Mind, which knoweth omnia intelligibilia, knoweth also omnia po●●●●●lia, all things which are poshb●e; & thereupon must be omniscient (o● know all things) and omnipotent▪ 〈…〉 knowledge, Idea, or Notion of things is the cause of things, therefore what of it ●e●● hath all knowledge, must ●e ●as be omnipotent. For who is prescient and knoweth things to come, doth herein far exceed the faculty of all mortal men according to that saying of Pindarus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Humane minds are blind in things to come. Therefore there is an invisible intelligence far more noble and worthy, then man's mind, to which ever through its own proper force this prenotion and fore knowledge agreeth; and this is God. Which point is the more true, seeing this prenotion is so sublime, high, and difficult, as that it seemeth to exact an infinite power of understanding: for things future do neither exist, or terminate in themselues, nor in their causes, neither is there any reason, from whence it may be certainly gathered, that they rather are to be, then that they are not to be. How then is that Intelligence of Mind able determinately and certainly to foresee what is to come, and what is not; but that its intuitive power & ●ight is so perfect, & the efficacy of its light so great, as that it is able to extend itself to all things future, as they shallbe in themselves in their due time; & this as certainly as if they did now really exist, or had existed from all eternity? Now it is r●o●isite, that this power be infinite, both because there cannot be imagined a gre●● & worthy●● manner of seeing; as alsoin that it stretcheth itself ●orth to all future things (seeing there is the same reason, manner, and height of knowing all things. From which it followeth, that even in this respect, that if an Intelligence by its own peculiar force knoweth one thing to come●● knoweth all things. Therefore this prenotion and fortelling of ●uture things is an evident sign of a Divinity, and for that cause this kind of prediction is called Divination; as if to tell what events are to happen, were a proper sign of a Divinity or deity: and therefore upon this ground the Gods of the Gentiles are refuted by Isay, in that they had not the ability to fore tell future events; for thus he saith. Annunciate quae ventura sunt etc. Show the things, that are ●come hereafter, that we may know that you are Gods. That there is a prenotion of future things is clearly proved from innumerable predictions, which from their events are found to be most true, for prediction or foretelling ever presupposeth prenotion and foreknowledge. This prenotion the Prophets had not from themselves, and from their own industry or perspicacity and clearness of judgement (since prenotion far transcendeth man's capacity) but they received it from some superior power, which hath it by its own virtue, from itself, and not from another. Now many of these predictions are 〈◊〉 in the holy Scripture; out of the which I will allege some, which to have been accomplished, is most evident. First the● Genesis 3. it is foretold, that the seed▪ mea●ing the of springe of the woman, should crush the head of the Serpent that is shall overthrow the power domination, and rule of the Devil; which 〈◊〉 is accomplished partly already by Christ, abolishing in most places the worship of Devils, wherein the world afore did lie plunged; and partly ●esteth to be further 〈◊〉 by Christ at the day of judgement; w●●● the power and sway of the Devil & the 〈◊〉 utterly extinguished. In Genes 〈…〉. 18. and 22 it is prophesied, that a ●hold shallbe borne to ●bra●●m by the benefit of whom all nations shall obtain benediction and solicity, which is evidently performed in Christ, throgn whom the world is withdrawn from idolatry and pernicious errors, to the worship & knowledge of the true God, and shall by him obtain the hope of eternal salvation. Again in the 40 chapter of the said book, there is a wond 〈…〉 prediction of joseph, which was to be 〈◊〉 within three days; as also in interpretation of certain most obscure dreams touching three stocks of a vine, and three baskets; and c. 41. an exposition of Pharaoh's dream, touching the twice seven beasts, & twice seven ears of corn. Where we are to consider how expeditely, and with what confidence are expounded all the particulars of the according to their events. Now those d●●ame● being presages and ●ignes of things to co●ne, cannot proceed, but only from a divine Power, from whose providence all 〈◊〉 matters 〈…〉 disposal▪ neither can the 〈◊〉 & construction of them 〈…〉, but only by revelation of 〈◊〉 divine Power Again c. 49. jacob the Patriarch 〈…〉 before his death, did prophecy to every 〈…〉 of his sons, what should happen to them posterity; especially so far forth, as concerned their offspring, their riches, and the division of the land of Promise; which all particulars were after a long devolution of Years fulfilled as appeareth out of the sacred Scripture. But among other things, that is very memorable and notorious which is there said. Non au●e●e●ur sceptrum de ●uda etc. The sceptre shall not depart from juda, nor a Lawgiver from between his feet, till he come who is to be sent, and he shallbe the expectation of the Gentiles. In which words three things are foretold. First that regal principality shallbe in the tribe of juda; which was accomplished when it was translated upon David, in whose family and race it continued 520. years. Secondly that this Soveraingty should continue in the 〈…〉 till the 〈◊〉 of Christ, 〈…〉 was also accomplished, 〈…〉 that tribe 〈…〉 upon Herod Ascalonites (who was ●o ●●w) in the time of whose Reign Christ was borne. Thirdly, that Christ was to be rejected by the jews, & received by the Gentiles; who for that respect is there called Expectatio gentium, the expectation of the Gentiles. In the 24. of the book of Numbers, Balaam being possessed with a divine fury, foretelleth many things and among the rest, these three. First, that the King at Israel was to be taken away by reason of agag King of Amalec; where we s●e, that the name of that King is expressed, who was to be borne some foore ages after, and for whose cause Saul was to be deprived of his kingdom, which is fulfilled in the first book of the Kings c. 15. Secondly that a King should rise out of Israel who (like a glorious star) was to enlighten the 〈◊〉 world, and to have dominion over all men, which was performed in Christ. Thirdly, that the Romans were to come 〈◊〉 their galleys, and should overcome the jews: ●●d t●is was effected under Titus & Vespasian, more than a thousand, ears after the 〈◊〉 prediction. In the 18. of Deuteronomy, Moses prophesyeth, that ●●od would ●aise out of the jews, a Prophet l●●● to himself; whom all aught to hear, & such ●s would not, were to be severely punished by God, where in express words he prophesyet● of the coming of Christ, and doth intimate his function, the incredulity of the jews, & their overthrow. Now Christ was like to Moses, as the body is to the shadow, the 〈…〉 to the figure, and the Exemplar, of Sample to the image, in that Morses was a typ● and figure of Christ, ●●● Moses' 〈…〉 people from the servitude of 〈◊〉 Christ the world from the 〈…〉 Moses' brought 〈…〉, the Egyptians being the●e drowned; Christ saved his Believers through 〈◊〉 (which deriveth all its virtue from the 〈◊〉 of Christ) with the submersion and drowning of all their sins Moses gave to them the old law, Christ giveth to the world the new and evangelical law. Moyses ●ed the people in the desert with Manna from heaven and gave them to drink of the rock. Christ feedeth his servants in the Church with his own celestial body and blood; for he is the bread, that descended from heaven, and the hidden Manna; he is the Rock of eternal salvation, which giveth drink. The people by the endeavour of Moses overcame their enemies, coming at the length to the 〈◊〉 of Promise▪ ●ee by the mediation of Christ vanquish our soul's adversaries, & are brought to heaven. Thus by reason of these and other such comparisons, Christ is called a Prophet like unto Moses. In the 28. 29. 30. 31. and 32. of Deuteronomy the Idolatry of the jews, their sins and diverse calamities, which were to fall upon them for the same cause, are prophesied: and in the 33. of Deuteronomy Moyses ●●●●telleth the particular lot to every try be, and diverse events, which jacob had not expressed in his benediction. In like ●ort, that Prediction which is related in the th●●● book of the Kings ●. ●●. is most wonderful, where when jeroboam incensed frankincense to the Idols, a certain Prophet thus exclaimed forth, Altar, Altar, etc. O Altar, Altar, thus ●●●th the lord, behold a child shallbe borne unto the house of David▪ josias by name, & upon thee shall ●e sacrifice the Priests of the high places, that burnt ●●●●nse upon thee, and they shall burn bones upon thee. All which things were accomplished ●●ter, as appeareth out of the fourth of the Kings c. 23. 〈◊〉 ●ome 3●●. years after; for as josephus writeth in the tenth book of his Antiquities c. ●. so many years passed between that prediction, and the accomplishment of ●. In the 45. chapter of Isay, the kingdom of Cyrus (who was to be b●●ne some two hundred years after) is prophesied, his name being expressly set down, as also his power, wars, victories, spoils, riches, and his beneficence towards the jews are in sinuated; which very place of Scripture, when the jews had showed to Cyrus, he wonderfully admired the divination of the Prophet; and being incensed with the desire of performing such things, as he had there read, conferred great benefits upon the jews, as josephus recordeth in his eleventh book of Antiquities c. 1. I omit innumerable other prophecies, which are to be found of Isay. In Daniel we find, many stupendious predictions, and interpretations of most difficult things. In the second chapter, whereas a certain strange dream was showed to the King of the Chaldeans; and the King forgetting the same, Daniel distinctly opened the vision to him; to wit, that there appeared to the King in his sleep a great & terrible statue or Image, whose head was made of gold, his breast and arms of silver, his belly and thighs of brass, his legs of Iron, ending in ●eet which were partly of clay, and partly of iron. Furthermore he told the King, that he saw a stone cut out of a mountain without hands; and that it did strike the statue upon the feet; which being broken and shivered asunder, the statue fell down, and was turned into dust: and that the sto●e ●●d increase into a great mountain, which filled the whole earth. This being thus expressed, Daniel further gau●●he interpretation thereof; to wit, that by the statue were figured four Monarchies, of the which the first was then in being, the other three should succeed one after other in their due revolution of times. For the head of gold did signify the Empire of the Chaldeans, which them was most ample opulent, and rich. The breast of silver designed the monarchy of the Persians and the Medes, which succeeded the former, consisting of two kingdoms, as of two legs. The belly and thighs of brass did specify the monarchy of the Grecians: the legs of Iron did prefigure the most powerful monarcy of the Romans, divided into the Empire of the East and the west. The feet being made partly of clay, and partly of Iron, did signify the monarchy of the Romans to be partly strong, and partly weak. The stone cut out of the mountain without the help of hands, did demonstrate Christ our Lord, who without any endeavour of man was borne of the most holy, pure, and immaculate Virgin, and proceeded from the progeny of Abraham; & who increased into a great mountain; in that his kingdom was to replenish & possess the whole earth & who in the end of the world was to destroy all other kingdoms, himself only possessing an eternal kingdom. Now in showing and interpreting of this dream, the power, wisdom and providence of God so clearly shined, that the proud King prostrated himself upon his face before Daniel his servant, and worshipped him, and openly confessed the majesty & power of God. The foresaid four Monarchies (which were to succeed in order) and the conditions, states, and proprieties of every one of them were fore showed to Daniel by another wonderful vision in the seaventh Chapter, under the form and show of four beasts; & then after was signified to him the kingdom of the Saints, which (after all the kingdoms of the world were extinguished) should continue and flourish eternally. For thus doth the Angel interpret this vision unto Daniel. He quatuor be●●iae etc. These four great beasts are four Kingdoms, which shall arise ou of the earth, and they shall take the kingdom of the Saints of the most highest, and they shall possess the kingdom for ever, even for ever and ever, that is, for all eternity. And now seeing we have observed by experience all those things to be accomplished concerning the four Monarchies, which were showed to Daniel in the former vision; we therefore ought to assure ourselves, and not to fluctuate in any uncertainty of belief, but such things, as there were prophesied to him of the kingdom, of the Saints, shall also be fulfilled in their due tyme. Again in the eight Chapter, as yet the monarchy of the Chaldeans flourishing, that other monarchies should succeed to the former, was also foreshowed to the said Daniel: to wit the monarchy of the Medes and Persians' under the form of a R●m with two horns; the monarchy of the Grecians also, of a g●a● with one horn; as also was foreshowed the manner, how the first Monarch was to be destroyed by this other; and that this, after the first king thereof, should be divided among four kings; out of the posterity of which kings one shall come (to wit Antiochus Epiphanes) who (from a small state becoming great) shall after persecute and afflict the jews, shall profane the sanctuary, shall take away the daily sacrifice, and shall force all unto Idolatry for the space of 23000. days, which is for six years, three months, and twenty days; & who in the end (without any machination or endeavour of Man) shall, even by God's revenge only, be extinguished. All which particulars to be fulfilled in the persecution of Antiochus is evident even out of the books of the Maccabees, at least 400 and eight years after this prediction of Daniel, as josephus Antiquit. c. 11. relateth, who in his ●●. book c. 8. further showeth, that this prophecy of Daniel (touching the King of the Grecians, overthrowing the Empire of the Persians) was related by the Prophets to Alexander then be●●g in jerusalem; and that Alexander rejoiced much thereat, as interpreting this was to be performed by himself; to wit, that he was that Grecian King (as indeed he was) who should arrive to the Empire of the Persians. In the eleventh chapter of Daniel many things are in like sort prophesied, first the progress and good success of the Persian Empire. Secondly the expedition of Xe●xe● against the Grecians. Thirdly, that the empire of Alexander the great should succeed the Persian empire: fourthly the division of the Grecian Empire into four kingdoms. Fiftly, that most bloudly wars should fall out between two successors of Alexander; to wit between the kings of Syria and Egypt, during which violent conflict, I●●●a (as being seated between them both) should be most miserably afflicted. Moreover in the foresaid chapter are foreshowed the amityes, marriages, deceits, proditions, and diverse other events, which were to hap between the said kings; in so much that it seemeth to the reader rather a history then a prop●●●y. Sixtly, the persecution of Antiochus Epiphanes against the jews. Sevently, through occasion of this persecution, he passeth over to the persecution of Antichrist prefigured by that of Antiochus. Now that all these (the last only excepted, which is to receive its performance in the end of the world) are already accomplished, appeareth out of the writing of the Heathens, out of josephus, & out of the Maccabees. Doubtlessly so exact, particular, and various a prophe●y of things to come was most admirable and stupendious. But it were an infinite labour to prosecute all things of this nature; seeing all the books of the Prophets are even fraughted and stored with such predictions▪ only now I will touch such, as concern Christ our Lord and are rehearsed & acknowledged by the Euamgelists, which very particularly many ages before, were foreseen and prophesied. And first, it is ●●●●nuated in diverse places of Scripture, but especially in the 3. of Baruch that God was to converse with men in an humane shape; Hic est Deus noster etc. This is our Lord, and there shall none other be compared unto him▪ he hath found out the way of knowledge, & hath given it unto jacob his servant & to Israel his beloved, afterwards he was seen upon the earth and dwelled among men; as also in the thirty five of Isay, of which place see hereafter. 2. That he was to be borne of a virgin, appeareth in Isay c. 7. Ecce virgo concipiet etc. Behold▪ a Virgin shall bear a son, and she shall call his▪ name Emanuel. By which name it is insinuated, that he shallbe both God and man; for the word Emanuel signifieth as much, as nobiscum Deus, or, God with us. 3. That he was to be borne in Bethleem, Micheas c. 7. saith: Et tu Bethleem etc. And thou Bethleem Ephrathah art little to be among the thousands of juda; yet out of thee shall come forth a Captain that shallbe the ruler in Israel, whose goings forth have been from the beginning and from everlasting. In which words his divinity is also employed. 4 The time wherein he was to come▪ was foretold by jacob in the 49. of Genesis: Non auferetur sceptrum etc. The sceptre shall not be taken from juda &c till he come who is to he sent, and he shall be the expectation of the Gentiles. And more distinctly in Daniel c. 9 of which place we shall hereafter speak. 5. That he should have a precursour, who should prepare the minds of the people to receive him, was prophesied in the third of Malachy: Ecce ego m●●to Angelum etc. Behold I will send my messenger, & he shall prepare the way before me, and the Lord whom you seek shall speedily come to his temple, the even messenger of the Covenant, whom you desire: which very text our Lord himself in Matth. 11. and Luke 7 did teach to be understood of S. john Baptist the precursour. Again his precursour is also foretold in the 40▪ of Isay; Vox clamantis &c a voice cryeth in the wilderness, prepare ye the way of our Lord, make strait in the desert a path for our Lord Of which place see the third of Matthew, as also the 4. of Luke. 6. The preaching of our Lord in Isay 61. Spirit us Domini. &c The spirit of the Lord is upon me, therefore the Lord hath anointed me, he hath sent me to preach good tidings to the poor, to bind up the broken hearted to preach liberty to the captives, and to them that are bound the opening of the prison, to preach the acceptable year of our Lord and the day of vengeance of our God, to comfort all that mourn. Which prophecy our Lord teacheth to be accomplished in himself, in Luke c. 4. 7. Of the miracles of Christ in Isay 35. Dicite pusillammes etc. Say unto them that are fearful be you strong, fear not behold our God cometh with vengeance, even God will come & save you: then shall the eyes of the blind be lightened, and the ●ares of the deaf be opened; then shall the lame man leap, as a Hart, and the ●u●●● man's tongue shall sing etc. Which words our Lord she weth also to be understood of himself, in Matthew c. 11. Where he saith: Ite & renunciate etc. Go & show john what thingvold have heard and scene, the blind receive sigh● and he halt go: the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor receive the Gospel. 8. The entrance of Christ in jerusalem in Zachary c. 9 Exulta satis fil●a Zion &c Rejoice greatly O daughter Zion shout for ●oy, O daughter jerusalem; behold thy king cometh unto thee he is just poor and riding upon an Ass, and upon a colt the fol● of an ass▪ That this was fulfilled is evident ou● of Matthew c. 21. 9 The prodition & betraying by his own disciple, in Psal. 41. Etenim homo pacis etc. For the familiar friend whom I trusted which did ear of my bread, hath lifted up the heel against me. Which very place Christ himself did interprere in the 23. of john, of judas who betrayed him. 10. That he was to be sold for thirty pieces of silver, is in Zachary. 11. Appenderunt mercedem etc. They weighed for my wages thirty pieces of silver, and the Lord said unto me, cast it unto the potter; a goodly price, that I was valued at of them And I took the thirty pence of silver, & cast them to the potter in the house of the Lord. here it is clearly prophesied, that Christ should be valued at thirty pieces of silver; and that those thirty pieces were to be cast into the Temple, & that a field of an image-maker of earth, or Potter was to be bought therewith. All which things we find to be fulfilled in Matthew 27. 11. The flight of his Disciples, in Zachary, 13. Percutiam pastorem etc. I will smite the she pheard, & the sheep shall be scattered. Which place our Saviour interpreted in the approach of his Passion. Matthew 26. 12. That he should suffer diverse kinds of pains and dolours by reason of his stripes, his Coronation, and Cross, is in like manner foretold in Isay 53. Non est species ei etc. He hath neither form, nor beauty; and we saw him despised and rejected of men▪ he is a man full of sorrows, & hath experience of infirmities etc. 13. That he was to suffer for our sakes all these pressures and afflictions with wonderful modesty, gentleness and patience, in Isay 53. Vere languores nostros etc. Surely he hath borne our ●●●ies, & hath carried our sorrows, yet ●●● did iu●● him as plagued & smitten of God and humbled ●●● he was wounded for our transgressions he was broken for our iniquities▪ the chastisement of our peace was upon him and with his stripes we are healed. Al we like sheep have gone astray, we have turned every one to his own way and the Lord hath laid upon him the iniquity of us al. He was oppressed, he was afflicted yet▪ did he not open his mouth ●● is brought as a sheep to the slaughter, and as a sheep before the shearer is dumb, so he opeeed not his mouth etc. Al which particulars, that they were most evidently fulfilled in Christ, appeareth out of the Evangelists. 14. His Crucifixion is recorded in Psalm 22. Foderun manus &c They pierced my hands and my feet etc. The same was prefigured in the b●asen serpent being hanged a height at the beholding whereof all such as were bitten by serpents were cured. Numer. 21. as our Lord himself declareth, john. 3. 15. That the was crucified between two thieves, and that he was to pray to his Father for his persecutors, is foretold in Isay. 53. Ideo dispertiam etc. Therefore I will give him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death; and he was counted with the transgressors, and he bore the sins of many, and prayed for his trespassers. 16. The irisions & blasphemies of the jews against Christ hanging upon the Cross, in Psalm. 21. Ego sum vermis etc. I am a worm, and not a man, a shame of men, & contempt of the people. All they that see me, have me in derision, & make a mow, and nod the head saying he trusted in the Lord, let him deliver him, let him save him, seeing he loved him. Where we find almost the same words in part, in Matthew 27. 17. The division of his garments and casting lots for the same. in psalm. 21. Diviserunt etc. They parted my garments among them, & did cast lots upon my vesture. For, one vestment they divided into four parts; & for the other (because it was not to be divided) they did cast lots. john. 19 18. That being upon the Cross, he drunke gall and vinegar, psalm. 68 Dederunt in escam etc. They gave me gall in my meat, & in my thirst they gave me vinegar to drink. 19 That his bones were not to be broken. Exod. 12. and Num. 9 Os illius etc. You shall not break a bone thereof. That his side was to be thrust through with a spear appeareth in Zachary 12. Aspiciunt etc. They shall look upon me, whom they have pierced, both which places are expounded of Christ by S. john the Evangelist. c. 19 20. His Resurrection is prophesied in Psal. 15. Non derelinques animam etc. Thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. etc. which passage of Scripture S. Peter (instantly after he had received the holy Ghost, and of a rude & ignorant fisher, became a most wise Doctor of the whole world) interpreted of the Resurrection of our Lord. Act. 2. 21. That he was to rise from death the third day, Osee. c. 6 Vivificabis nos etc. After two days will be revive us, and the third day will be raise us up, and we shall live in his sight. Of which verity jonas, who was three days in the whales belly, & the third day came out alive, jonas c. 2. was (according to our Saviour's explication) a type and figure. 22. His Ascension into heaven in Psal. 14. Aperite etc. Lift up your heads you gates, and be you lifted up you everlasting doors, & the King of glory shall come in. And Psal. 67. Ascendisti etc. Thou art gone on high, thou hast led captivity captive, and received gifts for men. Which place in the fourth to the Ephesians, the Apostle doth thus interpret. 23. The sending of the holy Ghost in joel. 2. Effundam Spirtum meum etc. I will power out my spirit upon all flesh, and your sons, & your daughters shall prophecy, your old men shall dream dreams, and your young men shall see visions: Which prophecy was fulfilled in the second of the Acts, eve according to the exposition of S. Peter. 24. The destruction of the jews for the death of Christ, was prophesied in Psalm. 69. Fiat mensa etc. Let their table be a snare before them & their prosperity their ruin, Let their eyes be blinded, that they see not. and make their loins always to tremble. pour out thine anger upon them, and let thy wrathful displeasure take them ●et their inhabitans be void, & let no●e dwell in their ●ents; for they persecuted him whom thou hast smitten etc. 25. The time wherein all these things are to happen is exactly described by Daniel being taught herein by an Euamgelical revelation, for thus the Angel speaketh c. 9 Tu animaduer●e sermonem etc. Vnaerstand the matter, and consider the vision: seventy weeks are determined upon the people & upon thine holy City, to finish the wickedness, and to seal up the v●sion and prophecy, and to anoint the most holy. The s●●●●e of which place is, that God appointed the space of 490. years (for so many years do seventy Hebdomadaes', or weeks of years contain) within which compas●e of time (to wit towards the end thereof) the Messias was to come, who being the author of all holiness, shall blot away the sin of mankind; shall reconcile man to God; shall bring into the world eternal justice; & at whose coming the visions & predictios of the Prophets shall be fulfilled. And then he declareth, where these Hebdomadaes are to begin, and where to end. Scito ergo & animaduerte ab exitu sermonis etc. Know therefore and understand, that from the going forth of the commandment, and to build jerusalem again, unto the Messias the prince, shallbe seven weeks, and threescore, and two weeks, and that is 69. weeks, or 483. years. Now this Exitus sermonis (that is the fulfilling of the king's commandment touching the building of jerusalem, to wit, when the City was finished & dedicated, as the learned do interpret and prove) is made in the 23. year of Artaxerxes, or as josephus writeth in his 11. Book of Antiquities c. 5. in the 28. year, reckoning from the beginning of the reign of Xerxes; that is, in the third year of the 80. olympiad, which was the seaventh year of Artaxerxes then governing privately. Furthermore from the third year of the 80. olympiad to the baptism of Christ, when Christ was declared by his Father to be Dux Populi, and that he begun so to show himself in doctrine & miracles, are precisely 483. years. Daniel. ●. 9 And where in the same chapter it is said; 1 v. 25. And the street shall be built again, and the wall in a troublesome tyme. This was often attempted, but 〈◊〉 〈◊〉, & at the last perfected; from the twentieth year of Artaxerxes, till the 23. year▪ being in ●●e 80. olympiad: And ( 2 v. 26. ) after four & two weeks (which sh●●●odow after the seven first weeks) the Mess●●s shall be slain; that is, after 483. years or ●●●●e 70. week: And it shall not be his people which shall deny him etc. that is, the people of the jews shall not be accounted any longer as the people of God. ( 3 v. 26. ) And the prince shall come, and shall destroy the ●i●y and the sanctuary etc. that is, the Roman army with Titus and V●spasian. ( 4 v. 26. ) And the end thereof shall be with a ●lo●d and unto the end of the battle it shall be destrored by desolations etc. To wit, which God 〈◊〉 and foretold. ( 5 v. 27. ) And he shall confirm the covenamnt with many in one week; that is, Christ being the captain shall confirm his Euangelical law by many miracles and many ways in the last week (to wit the 70. Week) for Christ after his baptism preached three years and some months. ( 6 v. 27. ) And in the week, he shall cause the sacrifice & the oblation to cease etc. For Christ suffering death in the m●●dest of the last wèeke, the reason of all the old sacrifices shall cease, which were instituted to prefigure the sacrifice of the Cro●●e. ( 7 v. 27. ) And there shall be in the Temple the abomination of desolation etc. In which words is m●nuated the detestable faction of the Zelotyts, which was the cause of the whole desolation & overthrow, as ●os●phus showeth, Lib. 6. de bello ●udaic▪ cap. 16. etc. 4. l 7. Or otherwise, it is signified hereby, that the army of the Gentiles causing the desolation, & vastity, shall not only pos●es●e & destroy the city, but also the Tipple. ( 8 v▪ ibid. ) And the desotion shall continue until the consummation and end of the world etc. All which things (the last only excepted) we see fulfilled; and therefore we are not to doubt, but this last also shall be performed▪ seeing that the desolation & dispersion of the fewes have already continued almost 16. ages. 26. The conversion of the Gentiles to the faith of Christ is prophesied in Gen●●. 18. In semine tuo etc. In thy seed all nations shall be blessed▪ And in Psal. 22. Reminiscetur etc. All the ends of the world shall remember, and turn to the Lord, and all the kindreds of the nations shall worship before thee, for the kingdom is the Lords, and he ruleth over nations▪ etc. The same is prophesied also in Isay▪ 49. Parum est etc. It is a small thing▪ that thou shouldest be my servant to raise up the tribes of jacob, and to restore the desolations of Israel, I will give thee for a light of the Gentiles, that thou mayst be my health unto the end of the world. And in c. 66. I will send those, that have escaped of them, unto the nations of Africa, Lydia, Italy, and Greece, and unto the Isles a far of, that have not heard my fame, nor have seen my glory; and they shall declare my glory among the Gentiles, and from all nations they shall bring an offering unto God. These and many other were foretold of our Lord by the Prophets many years before his incarnation, which we find to be already accomplished. But our Lord himself, as prescious, and foreknowing of all things, delivered also wonderful predictions, in which he manifested his divinity, of which I will relate some. For he foretold most particularly, and in order all the several passages of his Passion; as in Matth. 20. Ecce Ascendimus etc. Behold we go up to jerusalem, and the son of man shallbe delivered unto the chief Priests, and unto the Scribes; and they shall condemn him unto death, and shall deliver him unto the Gentiles to be mocked, and to be scourged, and the third day he shall rise again. Which is often else where insinuated in Math. c. 16. 17. and 26. Mark. 9 Luke. 10. john. 3. 2. The abnegation and denial of Peter, in Mark 14. For thus saith our Lord to him. Amen dico ti●i etc. Amen I say unto thee, this day, even in this night, before the Cock crow twace, thou shalt deny me thrice. Doubtlessly this so particular and precise a prediction was most strange, especially seeing that at the speaking of these words Peter seemed most constant and firm, and that the time of this even was so short, and that his premonition might have been a sufficient forewarning unto Peter. From which former words of Christ, we may not only gather, that he knew this thing so to come to pass, but also knew, that telling Peter afore hand of it, should not in any sort hinder & prevent the event. 3. His prodition or betraying of judas, and the flight of his disciples in Math. 26. Mark 14. Luke 22. john. 13. 4. The meeting of the man carrying a vessel of water was prophesied, in Mark 14. and Luke 22. Mittit duos etc. He sent two of his disciples and sa●d unto them. Go into the 〈◊〉, and ibere shall a man me ●e you bearing a pitcher of water▪ Follow him, and whither soever he goeth●m say to the Master of the house: Our master saith: where is the resectory, where I shall eat the Pasche with my disciples? And he shall show you a great chamber adorned, there prepare for us. So his disciples went forth, and came to the city, and found as he had said unto them. 5. The like prediction of the ●oale of the Ass is in Luke 19 and Math. 12. touching the coin of silver in the mouth of the fish▪ which was first to be taken, we have it foretold in Math. 17. Vt autem non scandalizemus eos etc. And that we may not scandalise them, go to the sea, and cast in a hook, and take the first fish that cometh up; and when thou hast opened his mouth, thou shalt find a piece of twenty pence; that take, and give it to them for me, and thee. In which words he showeth himself not only to foreknow things to come, but also to be the Lord both of the sea and fishes, as having in his power all things, though they be absent & far distant from him. 6. Lastly, touching the eversion and final destruction of the jews, we read it foreshowed in Math. c. 24. Videtis haec omnia? Do you see all these things? Amen I say unto you; there shall not be ●eere left a stone upon a stone, which shall not be destroyed. As also in Luke c. 19 Videns civet atom flevit etc. He beheld the City, and wept upon it, saying: Because if thou hadst known, and that in this thy day, the things which appertain to thy peace; but now are they hid from thine eyes; for the days shall come upon thee, that thine enemies shall compass thee with a tr●●●h, and enclose thee about, and straiten thee on every side, and ●all beat thee flat to the ground, and thy children which are in thee; and they shall not leave in thee a stone upon a stone, because thou hast not known the time of thy visitation. The same matter is also related, as prophesied by Christ in 21. of Luke. cum videritis circumdari etc. When you shall see jerusalem compassed about with an army, then know that the desolation thereof is at hand. Then let them which are in judaea, fly to the mountains; and let them which are in the midst thereof, depart out, and let not them, which are in the Country enter into it▪ for these are the days of vengeance, that all things may be fulfilled, that are written etc. they shall fall by the edge of the sword, and shallbe led captive into all nations etc. All which, that it is already accomplished, is evident out of the history of josephus the jew. I omit many other predictious of our Lord, as of the preaching and miracles of the Apostles, of their persecution, of the crucifixion of Peter, of the stay of john, of the conversions of the Gentiles, of the preaching of the Gospel throughout the whole earth, of the continuance of the Church till the end of the world, and the like. I omit in like sort the innumerable predictions of all the holy men, which have lived in the ages since Christ, & being assisted with the holy Ghost, have foretold future events, and have revealed many matters kept afore in great secret. Now out of all these things, which are here said, we may gather three points, as most true and infallible. First, that there is a divine Power, who is privy to all future events, and to the secretest things that are, and by whom all humane matters are governed; and that he revealeth to diverse of such, which truly serve and worship him, those future events, whereof there are no determinate causes. Secondly, that Christ is the true and only Saviour of the world; since all his actions and doings were foretold by his Prophets so many ages before, and since himself was so eminent and admirable for his birth, works, predictions, doctrine, life, end, and resurrection Thirdly, that the faith of Christ is necessary to salvation; for no man can with any show of reason call these three points into question, who hath with judgement and maturity of discourse expended and weighed the forerehearsed predictions, and Prophecies. THE ELEAVENTH REASON, TAKEN from the being of Spirits. CHAP. XIII. IT is evident even by infinite example and long experience, that there are Spirits▪ that is, certain invisible substances endued with an understanding, and penetrating all things through their subtlety of nature, and which do far transcend, and exceed all humane power, wisdom, and industry. This is manifest, first from Oracles and answers, which were accustomed to be given by Idols in all countries, to such as came to take counsel from them. For those statues or images (wanting altogether life and sense) could not return any answer, but it was spirits or devils entering into the said statues, which so answered. In some places these answers were given by Idolatrous Priest's; who with certain Ceremonies ●●alling upon the Devil, were so possessed by them, as if they had been stirred up by some divine power; these poured out Oracles and answers, the Devil speaking through their mouths, or belly, or Navel, or some other part of their body. Herupon some were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ventriloqui; to wit, speaking through their belly. These things may not only be proved from the sacred Scripture, but also from profane history: for the Oracle of Apollo at Delphos, and of jupiter of Ammon, and diverse others were most famous for many ages. The Devils (seconded by this imposture and deceit) did propagate and spread Idolatry, procuring themselves by this means to be worshipped as Gods, or divine powers in their images throughout the whole world, for diverse ages together. And even at this day they are so honoured in India, China, japon, Ta●tarr, Brasil, Perù, & several other countries. So as we see, it was truly said of the Prophet Psalm. 95 Quoniam omnes dij etc. For all the Gods of the Gentiles are Idols, but the Lord made the heavens. Secondly, the same is made demonstrable from the doctrine and practice of Nigromanticks, and Magis, or Wizards, which are found in all places For these through certain ceremonies and verses are able to call up the Devils, & do cause, that they not only show strange effects (which necessarily imply their presence) but also make them to appear in a visible form, and to converse familiarly and talk with men. The form of this raising up of spirits is described by ( 1 l. 11. Odiss. ) Homer, where Ulysses calleth up Tiresias, and the spirits of Orcus, questioning of them touching his return. The like Negromantical evocation to be made by Scipio, is read in Siluius, by Tiresias in Statius, by Oeson in Flaccus, by Canidia in Horace, & by Ericthon in Lucan: from all which it is most clear, that this thing was much used in those former times; yea that it is most ancient, appeareth from God's sacred writ, which speaketh of the Wisemen ( 2 Exod. 8. & 9 ●. reg. 28. ) of Pharaoh. and of the Pythonissa; and the same is made most plain even in this our age (I mean touching the commerce, association, and confederacy of sorcerers and witches with the Devil) 〈◊〉 the judicial censures against such persons, and the great and daily experience had herein. Thirdly this verity is further confirmed by those, which are obsessed, which are called Energument: for two things appeareth in them, which are above humane power. One, that such as are possessed, do speak strange tongs, which themselues neither understand, nor ever did learn. The other, that they discover things secret, or do relate things done in great distance of place, as if they saw them openly. Both these two things afford an evident demonstration of a certain superior invisible nature, by the power whereof they are performed. To conclude this point of the being of spirits, is evicted from the many apparitions of spirits, which are affirmed to have been from the testimony of diverse most probable histories. From all these proofs than it may be concluded, that there are in the world spirits, and that in a wonderful great number. Since in all places, and from all antiquinty they have most often manifested themselves. In so much as there is no kingdom, no province, no city, no village, but there remaineth some memory of their apparitions. Pythagoras was of opinion (as Laertius writeth) that all the air was full of spirits or souls; And this also was the judgement of many of other ancients, who taught, that every one had his genius, or spirit assigned by God. Thus did hesiod, Homer, Menander, Trismegistus, Plato, and the Stoics affirm. Now i● there be many spirits, than it inevitably may be concluded, that there is one supreme spirit, to the which all the rest are subject, and at whose command they are governed: for every multitude of things (except there be a dependency and subordination to one most high) begetteth disorder and confusion. And hence it is, that even among bodies, there is a superiority and predominancy of one above all the rest, at whose command all the others do move or rest quiet. Now then by force of this reason, there ought much more to be the like order among spirits, so as all are (in regard of sovereignty over them) to be reduced to one supreme spirit: for by how much any thing is more excellent, by so much it ought to enjoy a more perfect order in the world: but spirits are far more worthy in nature, then corporal things; therefore among them there ought to be the perfectest order, to wit, of subjection and domination. For it were most absurd to grant an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confusion in the noblest rank of Creatures; seeing we find the lowest and most inferior degree of things, to be so orderly disposed and distributed. This point is further confirmed from the most dangerous and imminent inconveniences accompanying the contrary doctrine; for if among spirits there were no order, & that the rest should not be subject unto one, at the command whereof the power of them were to be restrained; then might every one of them trouble and afflict the world at its own pleasure, might take away men's goods, burn and destroy all things, might infest men's bodies with griefs, diseases & death, to be brief might destroy and overthrow all mankind; neither could any redress be found to the contrary, seeing there were no supreme spirit, to the which this other did stand subject, and so the world could not in any sort long consist. For how prone wicked spirits are to hurt and afflict men, appear both from the history of job, (all whose substance the Devil destroyed, killed his sons and daughters, infected his body with most grievous ulcers) as also from the innumerable sacrifices of the heathens, in the which the malignant spirits commanded that men's bodies should be sacrificed unto them; still making choice of that, which was most dear to the sacrificer, as his son, his daughter, or one who was in great estimation in the Common wealth; finally from the wars and tumults, to the which the Devils under the show of divine and celestial powers, have stirred men. Now if they are thus cruel and merciless towards men, God but giving them in some sort the bridle for the offences of men, what would they not do, & with what calamities would they not afflict men, and what honours & worships would they not extort at our hands, if they were at their own power and liberty, receiving from no superior spirit any restraint or inhibition? Yea among themselves, wars, emulations & dissensions would grow, if there were not one, that could impose a command over them. For as among Princes, who acknowledge no superior, oftentimes wars are stirred up (with the which the world is miserably afflicted) because there is none, to whose sovereignty they stand subject, and who is of power to compose the rising controversies among them; Even so among spirits there would grow repine, contentions & wars, (with the which the world would be utterly extinguished) if they stood not in subjection to some one supreme power: for every one of them would seek to advance himself, and labour to draw all things to his own pleasure and desire: wherefore Homer most truly did leave it registered: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, It is not good, that there be many Princes in one kingdom: let one Prince, one King be. And answerably hereto Aristotle (as borrowing it out of Homer) thus writeth in the twelfth book of his Metaphysics c. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Things in nature do not covet to be governed in an evil sort and manner. To conclude, seeing there are many spirits (as is showed above) I would here demand, from whence this multitude had its beginning? Or who brought them into the world? They proceed not from bodies, in that they are of a more excellent and eminent nature, than bodies are; as also in that bodies do bring forth only bodies. Neither is one of them engendered of another (as we see living creatures are propagated) seeing this kind of generation is peculiar to things, which are subject to corruption, to wit, that by this means, the species & kinds of things may be perpetuated, whiles the nature, being extinct in the parent, is conserved in the issue. Neither can it be said, that every one of these spirits have their being from themselves, so as they depend of no other cause, granting, that any thing receiveth its existence and being from itself, it is far more probable, that this so taking it existence should be but one, not many. For it is much more fitting, that there should be one certain Nature independent of any, in the which the whole fullness of being resteth eminenter, and unitedly; & from which one nature, the being of all things is derived, according to the degree of every such thing them to maintain, that there are many Natures, which depend not of one supreme nature. For where there is a multitude of several species, or Individua, and particular things, there is also a limitation and imperfection; seeing those many things are altogether distinct and several; neither do one comprehend the perfection and virtue of another. And hence it riseth, that none of those is for itself, but for another, and all together conspire and meet in one, and are (as it were) parts of one entire whole, which riseth out of them. Thus do many bodies make the world, many men a Common wealth, many spirits one kingdom or common wealth of spirits; but what is of itself, aught to be altogether perfect, and sufficient to itself, needing not the support & help of any other thing. And what may be the reason thereof? Even this, that what is of itself, is also for itself, according to that: Quod caret principio effectiué, caret etiam fine. What wanteth an efficient cause, wanteth also a final cause; and therefore itself becomes the end to itself, not seeking out of itself any aid, light, truth, joy or beatitude; but having all these things in itself, and from itself. Therefore that, which is of itself, and independent of another, must needs be but one, not many; to wit a primordial or illimitable essence, sufficient by itself, being the fountain of every thing, and of each limitable nature. We may add hereto, that to grant a being of many spirits independent of any, is to introduce a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confused company of Gods, and many first beginnings, as blind Gentility was accustomed to do, assigning proper and peculiar Gods to every particular business & affairs of man; who should be the authors directours, and upon whom that kind of particular negotiation should be peculiarly incumbent. So they made Venus the goddess of love and lust, Diana of hunting, Ceres' of fruit, Mercury of negotiation, Esculapius of curing diseases, Mars of war, Pallas of wisdom, Apollo and the Muses of Poetry, Fortune, of casual events, and the like in diverse other things, but all this with a strange blindness of judgement; as if one supreme & divine power were not able to undertake the charge of so great a multitude of affairs, or had not sufficient power and wisdom to direct and moderate them all, without any tedious molestation, saying herein with Pliny: Frail and laborious mortality hath divided Lib. 2. cap. 7. all these things into parts, being conscious to itself of its own weakness▪ that every one should attend to that, which chiefly is needful. Now from all this it is (I hope) sufficiently demonstrated, that there is one supreme spirit, to the which all other spirits are sub●ect, and at whose command they rest obedient, and of whom they are all procreated and made, and this supreme spirit we call God. THE TWELFTH REASON, TAKEN FROM the absurdities rising from the contrary doctrine. CHAP. XIIII. IF there were no divine Power, nor any Providence, by the which men's affairs and negotiations are to be governed, them many absurdities and irremediable inconveniences, and such as do mainly cross all true judgement and reason, would follow, which points do evidently convince the falsity of this supposed doctrine. And first (supposing that there is no celestial power or Providence) it would from hence follow, that the first & supreme truth (to wit, that there is no such Providence) should open the sluice to men to all impurity of life, to all wickedness, injustice, pride, arrogancy, tyranny, and briefly to all perfidy, perjury, sacrilege, and any other villainy whatsoever. For nothing is so facinorous, hemous, or wicked, which (taking away all fear of divine power) man would not undertake and do, according to that of the psalmist: f Ps. 51 Dixit insipiens etc. The fool said in his hart, there is no God: they are corrupted, and have done abominable wickedness etc. See here the fruit and success of this doctrine and persuasion, to wit, all turpitude & abominable enormity of wickedness. That this is true, is most evident: for, as granting that there is a divine power, than the first and supreme truth is this, That there is a God, who governeth the world; so one the contrary part, supposing that there is no such power, the first & chiefest verity is, that there is not a God▪ which governeth the world. For that must be acknowledged for a truth, which is apprehended and taken by all men for the first highest principle of all things. Now this truth (supposing it for such) would extinguish and cancel in men's minds all fear and reverence. Which reverence and fear being lost, the way lies open to all wickedness. But what can be said or conceived, more absurd, then that the primitive and supreme Truth, and the chiefest secret & mystery of all (being acknowledged and apprehended of all men) should give An impossible figment cannot be the cause of all virtue passage to all nefarious and wicked courses whatsoever, making men to exceed in all vice and impurity? Secondly, it followeth, that, that which is in itself false, impossible and a mere Chimaera or imagination, should be the cause of all religion, p●ety, justice, temperance, modesty, benignity, patience, & briefly of all virtue and honesty, as also of all tranquillity in a Common wealth, & of all goodness in mankind. For a persuasion, that there is a God, & a love & fear of him produceth all these effects, and by how much this persuasion and fear is greater and more vehement, by so much it worketh more eminent and remarkable effects of virtue and goodness in the souls of men, and in a political state. And hence it riseth, that there was never common wealth well and peaceably governed, in the which Religion, and a persuasion of a divine Providence was not well and sound planted in the minds of men; and the more that any one was privately denoted to Religion, and to the reverencing of a divine Spirit, the more illustrious and famous he became in all innocency & probity of life: as also on the contrary, how much the more any one became irreligious, by so much he also became more wicked & detestable in conversation, as appeareth from the testimonies of all sacred and profane histories. Now what madness were it to believe, that there should be in a false & impossible fiction or imagination, so great a power to the procuring of all virtue; and in a solid and undoubted truth, so great an incytement and provocation to the perpetrating and performing of all flagitious outrages, and wicked attempts? Thirdly, it followeth, that the chiefest and most true Wisdom extinguisheth all If there be no God, them should Wisdom extinguish all virtue & Error increase virtue. virtue, and maketh men most vicious: & that on the contrary part, the chiefest Error stirreth them to virtue, and causeth them to become holy men. For if there be no divine power or deity, than the greatest error that can be, is to believe, that there is a deity or Providence; and the greatest wisdom to think that there is no such celestial power at all; but all what is delivered thereof, is but the fictions and figments of men. In like sort it followeth from the said ground, that truth and wisdom are to be concealed, as being that, which empoisoneth men's minds, and every common wealth; but Error is to be advanced by all means, as the fountain of all virtue and goodness; finally that the chiefest light of the understanding, begetteth the greatest darkness in the mind, and will, touching manners; & the chiefest darkness of the understanding engendereth the greatest light, splendour, and beauty of virtue in the will and mind; all which to affirm and maintain were no less, then incredible madness. Fourthly it followeth, that all those, who have been eminent and remarkable Upon the foresaid principle the best Men should be the most foolish; & the worst the most wise. for wisdom, sanctity of life, prophetiall spirit, and working of miracles, have been deceived in the chiefest matter of all, as not believing aright touching the being, or not being of a God; since they all acknowledged a deity & a providence, and honoured the same: but such as ever were most infamous for impiety & turpitude of life & all other wickedness, have only apprehended truly this mystery & secret; for all such have been ever contemners of God, and his Providence, therefore from this principle it may be inferred, that the wisest men of all have been for manners the worst men of all; & the most simple, ignorant, and erroneous have been the best, and the most virtuous. Fiftly it followeth, that to love God, to fear revenge, to honour the supreme Upon the former ground blasphemies should not be evil. power with due praises & lands, to keep an oath, and the like, are not in themselves good, but vain, foolish, wicked, and adverse to true reason; that to do these things are indeed but to love, fear, worship and adore a mere Chimaera, or a plain fiction of man's brain; for if all Divinity be but a fiction (as a Chimaera is) then is it manifest, that we ought to bear no more reverence and respect to it, then to a Chimaera. Sixtly it followeth, that to be wicked, sacrilegious blasphemous, and a contemner of all divine and supernatural power, is not evil in itself, nor repugnant to the true use of reason; but that these things are good & praise worthy, as being agreeable to the ●●ue doctrine of the being, and not being of a Deity. For if there be no supreme o● celestial power, than all these acts, by the which he is contemned and ignominiously treated, are good; both because they are certain protestations of an infallible and secret truth; as also in that they fitly serve & are of force to take away from men's minds the false persuasion of the being of a God, and his Providence: no otherwise then, as Contumelyes and disgraces committed against the Idols of the Gentiles are laudable and good, because by those actions, we testify no true divinity to be in those Idols, for nothing is more contemptible, then that which neither is, nor cannot be. Seaventhly, it might seem to follow, that the world were, as a ship floating on the sea without any Mast or Pilot; or as a mighty Commonwealth consisting of all kinds of men, in the which there is no laws, no judge, no governor, nor any Procurer of tranquillity, peace and common good. And if it be so, how then can the world continue, especially seeing it consisteth of so different, contrary and repugnant things? For as a ship without a director is violently tossed to and fro, till it fall upon some Rock, or sands, or be overwhelmed with floods; or as a Commonwealth wanting a magistrate and ruler, wasteth itself away with intestine, seditious, murders, and other calamities; so must the world be most exorbitantly and inordinately managed, and in the end be dissolved through a colluctation and fight of contraries, if there be no power, which is to stern the same, and to procure a sympathy and accord among those contraries. Eightly it followeth, that all this universe, and disposition, and framing of the parts thereof existeth thus by chance. For if there be no divine power, which framed the parts of it, digesting them into this form, which now we see, then is it necessarily to be acknowledged, that it hath its being by chance, according to the opinion of Democritus, who maintained, that all things were first framed of a casual force & concourse of Atomies, or small indivisible bodies. But what is this, but mere doting madness, and want of reason? for how can it be, that that, whose frame and making existeth with so great reason, providence and judgement, should have its being by chance? One seeth a most sumptuous building, framed withal art & skill; all Architects admire the structure of it; question being asked, who made this curious edifice? It is answered, that it is made by no body; but that there was long since a mountain in the same place, stored with trees, & that it falling a sunder through an Earth quake, the parts of this mountain being thus shivered, did through means of this collision and fall, cast and frame themselues casually into this curious form of a palace. Now who is so simple, that would believe this? And yet such is the like case in the stupendious fabric of the whole world, maintained not to be made by the hand of any divine Power. These, and many other like absurdities, incongruences and impossibilities do rise and result from the foresaid denial of a Deity, & a Providence; all which how adverse they are to all show of truth, how repugnant to the very light of reason; & how fearful and dreadful to be but spoken in words, who seeth not? Wherefore it followeth, that that principle, which is the fountain of such pudled and stinking waters, must of necessity be most far distant & estranged from all truth. But here some may reply, that even a false persuasion in matters of religion conduceth much to the deterring and withdrawing man from wickedness; and to the persuading and inviting them to probity, justice, and other virtues. For the Heathens, who believed diverse Gods▪ to be according to the multitude and diversity of humane affairs, and that their negotiations & businesses were guided by the providence of the said Gods, & that they rewarded and chastised men according to their different deserts (all which things were false and impossible) did notwithstanding from this strong & settled conceit of theirs, abstain from many injuries, offences, and enormities; as thinking the Gods to be offended therewith, and that themselves should be punished by them for the same, either in this world, or in the world to come. I answer hereto and say, that this persuasion of the heathens was false in particular (to wit in thinking, that there was such a multiplicity of Gods, as also in thinking that such, and, such were Gods, as jupiter, Saturn, Pallas etc. & the like) and that they had the charge of men's affairs; but their persuasion was true in general, that is in thinking that there was a divine power, that men's affairs were subject to his providence, and that he exacted an account of them. Wherefore when the Heathens either abstained from evil, or did good through fear of offending their Gods, or desire of pleasing them, they were moved thereto, not through any persuasion, as it was false in respect of such a God, but as it was true in general. Only they did ●rte in the Object, to wit, in ascribing a divinity and Providence to those▪ to whom they ought not, and in worshipping it in them. Therefore they did not take away, or deny the true and formal reason of a deity and of Providence; but they affirmed and maintained it, and therefore retained after a certain manner the true foundation of Political justice. But if there were no divine Power, nor any Providence, than were this foundation of theirs most fictious and false, even in general; and consequently it could have no force towards virtue and probity of manners; or if it hath any (as by experience we find it to have) then followeth it evidently, that it is not a thing forged and invented, but most true and undoubted. THE 13 REASON▪ DRAWN FROM the Immortality of the Soul. CHAP. XV. IF it be so ordained, that the reasonable soul shall not be extinguished with the body, but after the death of the body it shall live and be immortal; then there can be no reason pretended for the denying of a divine power, & a Providence: for if the lowest spirit be incorporeal, intelligent, and immortal, why should not then there be a supreme spirit, endued with the same proprietyes? Since, where there are several degrees of natures, it is as necessary, that there be found one supreme degree, as well as the lowest and middle degrees. Now it is showed above, that there are certain degrees of spirits far more excellent than man's soul, but under the soul of man ● there is no lower degree, for itself is the lowest; seeing that it is manifest, that the souls of beasts do dye with their bodies. Furthermore, if man's soul be immortal, then can we not doubt, but there must be after this life a retribution of deeds & actions; to wit, reward for virtue and punishment for vice: for it is most absurd to affirm, that those Souls, which while they were here invested with their bodies, did live wickedly in all affluence and abundance of riches and pleasures, and in committing of wrongs, and which (before their departure from hence) made no recompense for the same, should after this life be equal in state to those, who wrongfully have suffered many tribulations, and yet lived very virtuously; and that there is to be had no account for things committed here; therefore it followeth, that there ought to be a Providence, which is to give a retribution answerable to every one's deserts. And hence it is, that all Philosophers and all religions (who maintained the soul to live after the body) did withal maintain, that there were future rewards and punishments, and did confess a Providence of a supreme spirit, by the which these rewards & punishments are justly dispensed. S. Chrysostome in his fourth sermon de Providentia, handleth this point elegantly in these words. If nothing be to follow after this life, then is there no God; for granting that there is a God, that God must needs be just, and if he be just, then doth he recompense every one according to his deservings; And if nothing be after this life, then where shall every one be rewarded according to his deserts? Many wicked men do live here in all pleasure and honour, a● also many virtuous suffer great pressures and afflictions. If therefore nothing be to follow hereafter, the just shall finally depart, remaining still wronged, and the unjust with undeserved felicity. If then this should be so, where is justice? For if Man do not receive retaliation for such things, as he hath done, then is God not just; and if not just, than he is not God etc. But that there is a God, all Creatures do preach it; therefore it followeth that that God is just: and if he be just, then dispenseth he justice to every one. And if he giveth what is just to every man, then followeth it, that there must be a time after this life, in the which all shall receive, answerably to their lives and actions. Thus far this Father. Therefore once granting the immortality of the Soul, it necessarily is to be inferred, that there is a God, and that he exerciseth his providence upon all men's affairs: as also on the other side taking away and denying the Souls immortality, then is all justice and Providence of God, yea God himself is taken away, & flatly denied to be. Therefore it resteth upon to prove and demonstrate the immortality of it; but because this point requireth a more long and prolix discourse, it shallbe handled largely in the second book here following seposed, and appointed only to that end. THE 14. REASON TAKEN FROM divers examples of divine revenge, and benignity. CHAP. XVI. ALTHOUGH the chiefest punishment of sin be reserved to be inflicted in the world to come, when there shallbe made to all a just recompensation for their demerits; nevertheless even in this world often times there are showed diverse examples, to put men in mind, that God doth not sleep, but that he watcheth and observeth men's actions; and to intimate unto them, how severe punishments do attend wicked men after this life. Therefore though the bridle and liberty of living according to each man's will and mind be given in this life; and that diverse things may be thought to be carried so troublesomly & confusedly; as that for the time no Providence of any divine power may seem to be in men's affairs, the wicked doing all things according to their sensuality, and the virtuous being miserably oppressed and afflicted; Notwithstanding, if Man will take into his consideration the passages of all times, he shall see, that God's providence is not so quiet, still, and silent, but for the most part after some time passed (the measure of the sins being once complete and filled up in any one Country) it discovereth & bewrayeth itself by taking revenge of the said country with some heavy and notable punishment; of which point there are many examples extant both in the sacred Scripture, as also in profane Authors; the store whereof being so great, we will insist in some of the most remarkable of them. The first than may be the general deluge, in the which all mankind (except eight persons) was utterly extinguished for their enormous lives. The great Prophet Moses hath described most elegantly this heavy punishment with all its due circumstances in the 6. 7. and 8. of Genesis, in the procedure whereof, the divine Providence▪ hath several ways displayed itself. First in decreeing the abolishment and death of mankind in revenge of their sins, and in foretelling it to No a hundred and twenty years before it came to pass. Secondly, in that God for a new increase of the world, caused an Ark to be made in that prescribed form & measure, which might contain the kinds of all living Creatures both upon earth, & such as did fly, and might reserve them from destruction; to wit, it being 300. cubits in length, fifty in breadth, & thirty in height: which measure and largeness, that it was sufficient for the receit not only of all living Creatures, but also for meat for them for one year, may easily be demonstrated, and hath already been made evident by learned men: so as it is clear that this proportion or quantity was appointed not by man's advice, but through the special direction of the divine Wisdom. Thirdly, because it proceeded from the foresaid Providence of God, that at the beginning of the deluge every kind of living Creature should resort to the Ark, & take its fitting mansion. Fourthly, in that the globe of the water with the increase of the rain, which fell continually for the space of forty days and forty nights, was so great, as that it exceeded in height the highest hills fifteen cubits. Now that so much rain could cause so great an inundation & overflowing of water, may be made iustifyable partly by reason, and partly by experience. Fiftly, the providence of God was further manifested, in that both so much water could fall upon the earth, and yet after could be exhaled up in vapours and clouds, & all this in the space of one yeate; for at the end of forty days the flood was come to its height, and so continued during a hundred and fifty days, the rest of that year (to wit 175. days) it was so wasted away & dissipated & dissolved into clouds that the last day of the year, the earth being become dry, No with his whole family and the living Creatures came out of the Ark: therefore he continued in the Ark a whole year measured by the course of the Sun (that is 365. days) for he entered into the Ark, the six hundreth year of his life, in the second month, & 17. day; and he came ou● in the 601. year, the second month, and 27. day; so as he continued therein twelve months of the moon and eleven days, which make precisely one solare year. Sixtly, in giving to those miserable men space of repentance through the length and ●lownes of their punishment, for it cannot be doubted, but that innumerable persons (feeling the dreadful hand of God in so horrible a castigation) had true penitency and remorse of their Sins, and obtained mercy and pardon for the same: As the like is accustomed to fall out in dangers of shipwreck, where many most wicked men fly to God with great show of piety; who conceiving a deep remorse of their former iniquities, and promising an amendment, do purchase their soul's salvation, by the loss of their bodies. All heathen historiographers make mention of this flood and the Ark, as witnesseth josephus in his first book of Antiquities, c. 4. where he addeth, that even in his time the remnants and broken pieces of the Ark were accustomed to be showed amongst the Armenians. The second example of divine revenge may be the overthrow of Sodom, and those other adjoining cities, when God destroyed all that region with their inhabitants for their abominable wickedness with a shower of brimstone sent from heaven. This inexplicable calamity Moses thus describeth, Genes. 19 Sol egressus est etc. The Sun did rise upon the earth, when I o● entered into Zoar, than the Lord rained upon Sodom, and upon Gomorrha brimstone, and fire from the Lord out of heaven, and overthrew those Cities, and all the plain, and all the inhabitants of the Cities, and that, that grew upon the earth. There had scarcely passed four hundred years from the floods, when this happened, by the which they were made less excusable; who notwithstanding the late and fresh memory of so great a chastisement, would ingurgitate themselves into all kind of wickedness, & chiefly into most filthy and beastly lusts, which was indeed the chiefest cause of the foresaid inundation. Certainly both the mercy & justice of God did shine most wonderfully in this work; His mercy in that God (at the prayers of Abraham) showed himself most ready to spare Sodom, if therein could be found, but ten just persons. Now what greater benignity and favour can be conceived, then to spare ten thousands wicked persons for the sakes often holy men living among them? So preciable and estimable is the life of virtuous men in the eye of God. His justice in like sort appeared, seeing that so unexpectedly, as not fearing any such matter, and in so short a time of repentance, God oppressed them with so cruel and dreadful a torment: for what is more terrible, than an impetuous precipation and falling down from heaven of burning sulphur or brimstone in so great abundance▪ The waters all round about became so bitter hereby that no living thing remained in them; yea the neighbour places also by reason of the filthy stench thereof were made sterile and barren; so as even to this day, they bring forth nothing, but certain apples full of a stinking dust, serving only as signs and remembrance of God's ire & indignation. For God was willing by this example to manifest unto sinners, what they were to expect after this life, to wit, sulphureous fire, and eternal vastity, or destruction. The third example may be that manifold Exod. 7. c. 9 castigation of Pharaoh, and the Egyptians for not dismissing and setting at liberty the people of God. Moses describeth this most evidently, who was not only present among them, but also an arbitrator or governor, whom God used as his instrument both in inflicting, continuing, and ceasing those punishments. First, God converted all the waters in Egypt (whether rivers, lakes, or wellsprings) into blood, & this thus continued for the space of seven days. Secondly, he brought into Egypt such an abundance of frogs, as that they filled all the houses of the Egyptians, infecting all things with a loathsome smell. Thirdly, next after the frogs, the Cimises succeeded; all the dust in Egypt being suddenly converted into them. These Cimises were a small kind of Gnats armed with a very sharp sting in the forehead, pricking the skin of a man's body with pain, and sucking blood; though josephus l. 2. c. 5. is of opinion, that they were lice breading among so great a multitude of the Egyptians, & feeding upon their flesh. Fourthly, all these several plagues ceasing at the earnest prayer of Moses, and Pharaoh notwithstanding persisting in his former contumacy, God did send whole swarms of flies, with the which the Egyptians were wonderfully molested. Fiftly, after the flies, came a general infection of the beasts, by means whereof all the Horses, Assess, Camels, sheep, Oxen and Cows throughout all Egypt, (those only preserved, which belonged to the children of Israel) did perish. Sixtly, after this plague presently followed the scab or scurvy extremely exulcerating and afflicting the bodies of men and beasts yet remaining. Seventhly, ensued a most cruel hail, mixed with thunder (the like whereto was never seen in Egypt before) through the impetuous violence whereof all living Creatures (which were abroad in the fields) were killed, as also all groves, and undergroaths, and the like were pulled up, and overthrown. Eightly, followed a huge number of Locusts, these devoured every thing, that the hail and thunder had spared; in like sort they wonderfully afflicted men's bodies with their by ●ings, sharp nails, beating of their wings, filthy excrements & smell. Ninthly, this chastisement at the intercession of Moses also ceased: but when as Pharaoh would not stand to his promises, succeeded most horrible darkness throughout all Egypt (that place where the Israclites inhabited, only excepted:) this continued three days, it being such, that no man could see another, neither durst any through fear move out of the place, wherein afore they were. Tenthly, after the light was restored, and the King continuing still obstinate, there fell out a great destruction, to wit, in the midst of night in the compass of one hour, there were slain by an Angel all the first borne of men, and beasts; so as no house or family was without grief and lamentation, as being deprived of that, which was most worthy and dear to them. This plague happened in the fourtenth moon of the first month. The memory of this is yet so markable among the jews, that they even to this day do celebrate it with peculiar ceremonies, to wit, with the sacrifice of the Pascall Lamb, the use of their Azimes, and the oblation of their first borne of any thing. The Egyptians being consumed and wasted with such diversity of calamities, at length gave liberty to the Israelites to depart away; but a little after repenting themselues of their former grant, they followed the Israelites with a mighty army thereby to bring them back again into their servitude; but they being almost overtaken by the other between the sea, and the mountains, and when there was no hope to escape; God suddenly opened the sea, so as a very broad dry way (and great enough for the swift passage of an army) was made in the channel from one shore to the other on the contrary side, through which the Israelites securely passed over: but the Egyptians pursuing them in haste, and being all in the midst of the said dry chamnel, God loosed his hand, and Moses at his command striking the water, all those huge hills (as it were) of waters, which being thus restrained, and served as walls on both sides, fell down with a frightful noise, & running into their wont channel, so over whelmed the Egyptians with their horses, chariots, and other provision, as that not one of them escaped. These calamities of the Egyptians (persecuting the people of God) are (as it were) a certain type and adumbration of the torments, wherewith the wicked after the end of the world (when God shall free and deliver his servants from the tyranny of the reprobate) shallbe punished. For after he shall send to them diverse afflictions, thereby that they may reclaym● themselves from their enormities and sins; and if notwithstanding they will persist in their former courses, then shall they all in the end (the whole world being in a general conflagration of fear) be utterly & eternally extinguished. Fourthly, there do occur diverse examples of the divine providence (especially of God's benignity and severity) showed to the Israelites, whiles they were in the desert. For when as he had brought into a vast desert so many of them, as amounted to twenty hundred thousand persons; and that the meats, which they had carried with them from Egypt, were spent; then after a new and unheard manner he provided sustenance for them: for every day (the Sabbaoth only excepted) there did rain down from heaven upon them 1 Exod. 16. Manna, being a substance like unto a small hail, wherewith for the space of forty years they were nourished. 2 Ibid. c. 15. Next, when the waters were salty and bitter, God presently made them sweet and potable. 3. The fiftieth day from their departure out of Egypt, he gave a law in the sight and hearing of them all, making himself in a sort visible to all their eyes, in the hieght of the mountain Sinai, in the show of a mighty fire, and a dark cloud, with the sound of trumpets and great thunder; the earth itself trembling, & the mountain somewhat moving and leaping. 4. For the space 3 Exod. 40. of forty years, he exhibited his presence to them continually in the day time, by defending their camps or tents from the heat of the sun, in the form of a great cloudy pillar; by night, by lightning their tents with the said pillar in form of fire; when the Camps were to be removed from place to place, this pillar did lift itself high in the air, going before them, with a slow pace, that they might know, what way they were to go, and staying when, & where, they were to rest; in so much that all the profection, or going, and staying of their camps depended only upon the providence of the highest power. 5. Moses (by 4 Ibid. the commandment of God) did build in the first year of his egress out of Egypt a Tabernacle, and in the second year, the first month and first day thereof, erected it in the midst of the camp, the which was no sooner set up, but that instantly the foresaid pillar continually stood over the tabernacle, as it were covering it; excepting the tabernacle were to remove, and then the pillar advancing itself on high, went afore (as is said) to show whither they were to go, and when to stay. When 5 Exod. 33. Moses entered into the tabernacle to pray unto God, than God in the sight of all the people descended down upon the Tabernacle under that cloud, & the prayer being ended, the cloud ascended up again into his accustomed place. 6. When the people of Israel 6 Exod. 17. Num. 20. were afflicted with the extremity of thirst in the eleventh mansion in Raphidim, Moses by divine commandment did strike with his rod a dry Rock, out of which presently gushed great store of water; the same also was done in their thirtieth three stay in Cades. At which place Moses somewhat doubted (in regard of the Israelites incredulity) whether God would give them water or no, and was therefore chastised with this punishment from God, to wit, Thou shalt not bring the people into the Land of promise; for thou shalt dye before that tyme. 7. When the children of Israel desired to feed upon flesh, and for that cause, coveting after the pots of Egypt, murmured against Moses; God (though offended therewith) promised them flesh, and thereupon the day after did send into their camps such a multitude of quails, as that they served them all for a whole month after. It might be probably thought, that there were scarce to be found in the whole world so great abundance of this kind of birds. But God 7 Num. 11. presently punished this their inordinate desire of eating flesh, with the death of many of them, and thereupon the place, where they were buried was called, Sepulchra Concupiscentiae. 8. The spies being returned (which were sent by the Isralites abroad) and extolling the strength of their Enemies, and calunniating & debasing the land of promise, the people through fear showed great diffidence in God's promises; in so much, that they disclaimed from all interest in the land of Promise, & desired to return into Egypt; For which cause our Lord being angry, condemned to death all those, who were twenty years of age or above (which number came to 63. thousands of Men, and five hundred) two only excepted, to wit, Caleb and joshua, which trusting in the assistance of God, much animated the people; for he decreed, that none of them should enter into the land of Promise, but that they all (as being murmurers against his divine providence) should dye in the wilderness, for which cause he detained them forty years in the desert, leading them now hither, now thither until they were all consumed and wasted away. Yet their children, 8 Num. 26. which arrived not to the years of twenty, were reserved alive, & substituted in their parents places. Whereupon it followed, that although in the fortieth year (when the land of Promise was to be possessed by them) all the murmurers were dead, yet in regard of the many thousands proceeding from their children, and those of the tribe of Levi (which amounted to 23. thousand) there were then more to enter into the land of Promise, than were in the first year. 9 Core, Dathan, and Abiron being the chiefest men among the Israelites (seconded by two hundred & fifty of the noblest among them) raised a sedition against Moses and Aaron; and thus the minds of the people were averted from performing their Num. 16. & 28. obedience, as if Moses and Aaron had ambitiously sought the Principality and Pontificality, and did not undertake it at the commandment of God. Therefore for the indignity of the matter, Moses appealed to the judgement of God herein, who decided the cause by inflicting a most horrible chastisement upon them, in the eye of all the rest; for Moses had fierce made an end of his comminations and threats, but the earth underneath them began to tremble, and (as a Sea) to float to and fro. And then gaping with a vast openness, & mighty fragour and noise, it did absorpe and swallow down Core, Dathan, and Abiron, with all their tabernacles and goods, and after closed itself together, not leaving any print or show of its former opening; and as touching the other two hundred and fifty, being their associates in rebelling, a huge fire from heaven rushed upon them, & consumed them, so as no parcels of their bodies remained. The day after, when as the people began another insurrection against Moses and Aaron, as esteeming them the authors of the former destruction, and that God (for their sakes) punished with death (as they thought) innocent men, at which God was so highly offended, that he sent a fire among them, with the which fourteen thousand and seven hundred were instantly burned to death. 10. Another time in like sort, the people (through the tedious wearisomeness of their journey) murmuring against God, he again sent a fire among them, which devoured 9 Num. 10. and consumed the uttermost parts of their camps, and tents; & had wasted further therein, if Moses had not prayed to the contrary; at whose prayers the earth opening, the fire descended downwards, and so ceased. 11. Not long after this, the people again murmuring against the divine Majesty, by reason of the length of their travel, God sent among them certain fiery 10 ●bi supra ● 2● serpetns, at whose stingings and by▪ things, many of the people submitted themselves to Moses, with acknowledgement of their sin. Thereupon Moses (by the commandment of God) erected the brazen serpent, hanging it upon a high Pole, or fork, at the beholding only whereof, all those were cured, that were afore wounded by the foresaid dangerous serpents. This 11 joan 3. was a most illustrious and clear type or figure of Christ our Lord hanging upon the Cross, in the belief and faith of whom alone, the wounds of the old serpent are cured, and eternal salvation is purchased. 12. To conclude, during those forty years of the Israelites stay in the wilderness neither their clothes, nor their shoes became worse, or old with wearing; Gods good providence so preserving them, in that they had not there convenient means of procuring of new. Add to all these former, so many helps and furtherances in their wars, so many famous victories obtained through God's particular assistance, so many of their enemies slain either with no loss or with very small on the Israelites side; we read that the Army 12 Exo. 17. of Amalec was overcome by the Israelites, through the prayers of Moses; for during all that time that Moses was lifting up his hands to God, Israel overcame, and when he suffered his hands to fall down, Amalec vanquished: which point no doubt served, as a great mystery. The river of 13 joshua 3. jordan did divide itself in the presence of the Ark, to wit, the higher part of it swelling, as a mountain, and the lower part altogether dry, and gave passages to all the people. The 14 Ibid. cap. 6. walls of jericbo being most strong, fell down to the ground only at the sound of the trumpets, & voice or clamour of the ●●●ple. Many of the army of the five kings of the 15 Ibid. cap. 10. Amorrheans being discomfited by the Israelites, and flying away, were in their flight killed by hail stones sent from heaven. The Sun and the Moon at the commandment of joshua (God yielding to his petition) for the space of ten or twelve hours stayed their motions, until he had vanquished his enemies. I omit many other favours granted to the people of Israel for their obtaining of the land of Promise; all which do evidently demonstrate the peculiar providence & assistance of God. Now all these events served, but as figures and types of such things, as should happen in the Church during the time of the new testament; also they are of force to secure us now in time of grace, of God's providence (besides in freeing his servants from the bondage of the Devil) for our entrance into the heavenly country. Fiftly, those things are to be considered, which chanced to the Israelites, when they were governed by judges, and after they entered into the land of Promise; for as often as (after the custom of other countries) they fell to the worship of Idols, they were most grievously afflicted by God, as being brought under the yoke and servitude of their enemies, but when soever they grew truly penitent of such their Idolatry, returning unto God with a contrite and sincere mind, than God (being at hand ready to commiserate the distressed) raised unto them a Captain or leader, which did vindicate and free them from their thraldom and oppression, and did reduce them to their former liberty. For seven several times (a thing most strange and wonderful) while they were governed by captains this happened; for as often they relapsed into Idolatry, so often they were delivered into the hands of their enemies; and so often, flying with true penitency unto God, they were succoured. And first joshua and others of the more ancient, being dead, (who were behoulders of the wonderful works of God, and contained the people in the true religion) they left God, 16 jud. cap. 3. mancipating and subiecting themselves to the worshipping of the Idols of Baalim and Astaroth. For which sin God delivered them into the hands of Chusan Rathasa●m King of Mesopotamia, whom they served eight years. Now this subjection seeming in the end very heavy unto them, and they (through the admonition of holy men) acknowledging it to be inflicted by God for their sin of idolatry, & being penitent for it, earnestly beseeched mercy and help; therefore our Lord taking mercy of them sent them othoniel, who gathering forces, overthrew the King of Mesopotamia, and freed the people from their bondage. After the death of othoniel, the people again (forgetful of God's benefits and commandments, & led with the custom of other countries) returned to Idolatry; for the punishment of which their sin, our Lord stirred up Eglon King of Moab, with the Amalites and Amalacites, by whom they 17 jud. cap. 3. were badly entreated for the space of eighteen years; but they after loathing their former sins, and flying unto God for pardon, God sent them Aod, who with the death of the King and destruction of the army of the Moabites, set the people at liberty. Aod being dead, they returned again to 18 jud. cap. 4. Idolatry, in revenge of which wickedness, our Lord delivered them up unto the power of jabin King of Chanaan, who afflicted them twenty years together; but tribulation giving them again understanding, they grieved for their sins, and supplicated God's mercy, who moved there with raised up Deborah a prophetess, & Barac a man of arms, who gathering an army, vanquished the forces of the King of jabin, with the death of Sisara his captain, by the hands of a woman called jahel. The people of Israel enjoying peace, and quiet, fell again to idolatry, and became therefore subject to the 19 jud. cap. 6. Madianits, by whom during seven years they were grievously oppressed. But they being in this calamity, repent and prayed help from God, whereupon they were first sharply rebuked by a Prophet, because they being so often delivered out of the hands of their enemies by God, and having received so many benefits from his divine bounty, did nevertheless so often depart from his service and worship. But when they were most importunate and instant with God in their prayers for their delivery, he raised Gedeon, to whom an Angel was sent in man's form, encouraging him to so great a work; who when he was assured by pregnant signs from heaven of the victory, he alone with three hundred unarmed men, furnished only with a trumpet, and a vessel of earth containing in it a firebrand, undertook so great an enterprise. These sounding the trumpet in three places of the army, there instantly did rise so great a tumult among the enemies, as that they being strooken with a sudden fury, partly by killing one another with their own swords, and partly by being slain in the pursuit, there were dead of them more than a hundred thousand. Gedeon being dead, they relapsed again to Idolatry 20 jud. 10. for which cause our Lord delivered them to the power of the Philistians and the Ammonites, from whose hands they received great afflictions and pressures, during the time of eighteen years: they returning again to our Lord, & ask pardon of him, obtained for their captain jephte, who being provided of an army fought with the enemies, and got at one time twenty of the Ammonites cities, restoring the Israelites to their former liberty. Scarcely had five and twenty years passed from the death of jepthe, but the Israelites returned again to their old vomit by abandoning of God (of whose benefits they had before so often tasted) plunging themselves a new into Idolatry, the chief cause of all their miseries, and therefore they were made again subject under the yoke of the 21 jud. c. 14. 15. 16. Philistians during the space of forty years; but in the end God being moved with mercy, sent them Samson, whose strength of body was such (seconded with the peculiar force of God) as nothing was able to withstand him, for he toare a sunder with his hands a Lion, that came fiercely upon him, and carried upon his shoulders the gate doors of the city Gaza, within which, being besieged by his enemies, he was shut; in like sort, he being unarmed, invaded the whole army of many armed soldiers only with the jaw bone of an Ass, wherewith he killed a thousand, & drove the rest into flight. Again he over threw the house of Dagon, two of the chief pillars thereof, being shaken down by the strength of his arm; many thousand of the Philistians (who were present) being killed with the fall. Which afflictions gave to the Israelites some breathing time of ease and rest: but they again enjoying a long peace and increasing the mount of their former sins, with the access of more, they were once more cast into the hands of Philistians, by whom there were slain 34. thousand Israelites: besides the Ark was taken, & the keepers of it (to wit Ophni & Phinees, two principal Priests) were killed, as God foretold by Samuel, that the same should come to pass. This calamity happened in the fortieth year of Heli. Yet here were the Israelites (though overcome) so punished, as that the Philistians (though conquerors) were afflicted with far more grievous miseries; for when they offered the Ark of God to their Idol (as a spoil to to the Victor) God in reuénge of so great an indignity, punished them several ways: for the Idol did not only fall twice down before the Ark, the head and hands of it being maimed and broken; but also the bodies of the Philistians throughout all the cities were strooken with a most loathsome disease, to wit, their hindermost intestine or gut became putrified, & stood far out, so as innumerable died thereof. Besides all their fruit, of the earth & their year's provision aforehand were eaten & consumed with abundance of mice, coming out of the fields and villages. Doubtlessly these tribulations were far more heavy, then if they had been brought under the yoke of the Israelites. Therefore the Philistians were in the end enforced to confess the power of God of Israel, and honourably to send back the Ark, with all its dowryes, and gifts, even by those men, who were witnesses of the calamities inflicted by God upon them. All this is at large set down in the books of the judges. 1. Sixthly, those things are to be taken in our consideration, which chanced to the Israelits being under the government of the Kings. First ( 22 1. Re 13. & 15. ) Saul after a wonderful manner, and by the special favour of God (to wit by divine election, and also by lot) was advanced to the kingdom, who when he would not obey God's commandments, was with all his posterity deprived by God of all regal authority, and in the end his army being vanquished, and the kingdom transferred upon David, himself with his eldest son was slain in the war. 2. David (although a great worshipper of God) had his sins (to wit the one of his adultery, and the other of his homicide) most severely punished of God even after his repentance: for his Son (to his great grief) was deprived of life, and the fairest of his daughters was violated, and defaced with an infamous incest by his eldest son, and the said son was afterwards treacherously slain by his own brother, and David himself was contumeliously cast out of the Kingdom by his own son, and his wives were constuprated & abused by his son. All which adversities, that they should fall to him in punishment of his adultery & homicide, were foretold by Nathan the Prophet. 3. Again, when David sinned through elation ( 24 3. Reg. 2. 4. ) & pride of mind, in numbering the people, God in punishment there of, by his Prophet Gad, sent to him, gave him choice of one of these three chastisements, to wit, whether his kingdom should be afflicted with famine for seven years; or himself should be overcome by his enemies for three months; or should be infected with pestilence for three days. Whereupon David seeing himself brought into these straits, thus answered: Coarctor nimis etc. I am straitened overmuch, but it is better, that I fall into the hands of God (for many are his mercies) then iuto the hands of men. And answerably hereto, he made choice of pestilence, with the which being suddenly sent from God, there died seventy thousand men in three days; but after sacrifice being offered up for the appeasing of God's justice, the plague instantly ceased. 4. Solomon succeeded David, who being endued from God with a greater measure of wisdom, than any other man, and enjoying more riches, honour, glory, and a longer peace, than any of the former Kings of that people, at length being given over to the love of women, was so absorbed with the pleasure of them, as that for their sakes he was content to worship Idols: In revenge of which so great an offence, God presently after his death divided & shared his Kingdom, ten tribes whereof were transferred upon jerobam; and the other two only left to the son of Solomon; with which point Solomon in his life time was threatened certainly. The providence of God appeared wonderfully in the execution of this division, as is to be seen in the third book of the Kings, cap. 11. and 12. 5. jeroboam advanced from a mean estate to the Kingdom, was mainly bend to fortify & settle himself by all means whatsoever; he fearing then, that if the People went yearly to jerusalem, to sacrifice in the Temple of the Lord, that his Kingdom might be lost, the people turning themselues to Roboam King of juda; therefore for the better prevention hereof, he caused two golden calves to be erected up as Gods, and diwlged an Edict, whereby the people were commanded not to go to jerusalem, but to sacrifice to those two Idols. This proceeding might (perhaps) seem much conducing to the preservation of his politic state; and yet in a mature consideration of the matter, nothing could be invented more sorting & fitting to the utter subversion thereof; for it is said in the third of the Kings cap. 13. For this cause the house of jeroboam is overthrown, and blotted out of the roundness of the earth. He reigned 22. years, not without great troubles and molestations; who being dead, his son Nadab succeeded; but he scarce governed two years, being deprived both of his life and Kingdom by his servant Baasa, who instantly so extinguished the race and family of jeroboam, as that there was not left one thereof. And this very thing was threatened to him by the Prophet. But such (for the most part) are the Counsels and projects of politicians (of whom this jeroboam may serve for an example) who make religion to be subject and serviceable to policy, & who embrace that profession of faith, which best sorteth either to the obtaining, or keeping, or increasing of their States, and other such humane respects: for although their subtle machinations and plots seem at the first to be specious, fair, and convenient; yet in process of time they commonly involve and entangle the Actors, with great difficulties, & such as in the end do occasion their destruction; all which proceedeth from the disposal of the divine Providence, which ever hath a predominancy and overruling over men's actions and determinations. 6. After the death of jeroboam and his son, the Empire of the Israelites, was holden by Baasa, whose indiscretion and madness was wonderful: for though he knew, that jeroboam with his whole family was utterly extinct for committing of Idolatry, notwithstanding himself did not forsake it, wherefore the like final destruction was denounced against him by the Prophet Ie●u; the execution whereof was not long delayed. For when he had reigned two & twenty years (as jeroboam did) & that his son Ela succeeded him, even in the second year of Ela, one of his Captains by name Zamri, did rise up against him, who being killed, Zamri invaded the kingdom, and presently by death did extirpate all the family of Baasa. Some few years after, the same fortune happened to King Achab, and to his impious wife jesabel; for Achab himself after he had tasted of many calamities, was slain in war against the Syrians, and after his death jehu (appointed by God captain or leader of the war) killed Ochozias the son of Achab, and successor of the Kingdom, as also all his progeny; and caused jesabel the Queen to be cast from a height headlong down, to be devoured of dogs. All which miseries God by his Prophets did foretell to fall unto them, by reason of their idolatry, and their other sins. 8. At the length, seeing the Kings of Israel, and the people would never cease from sinning, and particularly from worshipping of Idols (notwithstanding so many comminations and threats, so many admonitions and increpations, and so many chastisements inflicted by God for this their offence) they were in the end deprived of their Kingdom, Cities, houses, grounds, possessions, and liberty, themselves being carried away into Assyria to live in perpetual bondage and slavery. Just after this manner, the providence of God carried itself towards the Kings of juda, and that people; for as often as they yielded to the committing of Idolatry, they were worn out with diverse wars and calamities, till they became penitent of their former sins; but when they worshipped God truly and religiously, than they enjoyed great prosperity, and were honoured with many victories, as also flowed in all opulency and wealth, as it falled out in Abia, Asa, josaphaet, and Ezechias. For against Abia ( 25 2. Paralip. c. 13. ) King of juda, jeroboam came with fourscore thousand men: but Abia finding himself much inferior in forces, put his sole confidence in his prayers to God, beseeching his help and aid; whereupon God sending a terror into the army of jeroboam, forced it to flight, the which Abia following, killed fifty thousand of his men, and took many of his cities. But Asa ( 26 2. Paralip. c. 14. ) had a far more famous victory; for Zara the Ethiopian, with a huge army consisting often hundred thousand armed men, made war upon Asa, who though far inferior in force, yet putting his trust in our Lord, met him in the field, and upon his humble prayers made to him, the Ethiopians were suddenly affrighted and dismayed, and thereupon began to fly, but Asa following them, killed most of the army, and returned enriched with in finite spoils of the enemy. Neither was less wonderful that victory of ( 27 Ibidem. 20. ) josaphat, who only with his prayers, virtue, and assured hope of God's assistance, without any weapons at all overcame a mighty army, which was gathered of three very populous nations, to wit, the Ammonites, Moabites, and the Idumeans. For his small forces being drawn out against the enemy, he commanded his Choristers, who did sing divine service & laudes, to go before his soldiers, singing; at which sight the Enemies were by God's special providence possessed with such a fury, as that they killed one another, leaving a great value of spoils to the jews. To the former may worthily be adjoined the victory of ( 28 4. Reg. 19 & 2. Paralip. 32. ) Ezechias, who as being brought to great extremities by the Assyrians, made his recourse to God by prayer, who hearing him, sent an Angel to assist him, who in one night killed one hundred sourscore and five thousand Assiryans. I omit the captivity of Babylon, the history of Esther, the history of judith, the history of ●obias, the wars of the Maccabees, the besieging of the Romans, and the utter overthrow of the jews; in all which the providence of God hath wonderfully appeared▪ It were an infinite labour to set down all those examples, in which the Divine Providence hath helped, succoured and extolled the godly and virtuous; and on the other side hath depressed, humbled, chastised, & punished the impious and wicked. For indeed the chiefest subject of the holy Scripture is this; seeing all their narrations do tend to this end, to wit, to instruct men, that prosperity and adversity do depend of the providence of God; and that both these several fortunes are allotted unto men, according to the quality of their works; neither can any one decline & avoid the power of the said Providence. In which point the sacred Write of God differeth from all profane histories; for that being written by the peculiar incumbency and direction of the holy Ghost, relateth humane matters as they are governed by divine providence. Whereas these other, as penned by a human spirit, make narration of them, ●● they proceed only from man's prudence and industry. Therefore that forme● teacheth divine wisdom, by the which, man with a godly worship of him, adhereth unto God: these later humane wisdom, and certain small trifling cautions and observations invented, through the wit and industry of man; which for the most part are but of little power, yet often are accompanied with danger and destruction. Wherefore it may be justly concluded, that nothing is more agreeable to the education & framing of Princes, than the reading of sacred and divine histories; especially of the books of the Kings; for there they shallbe instructed, that the foundation & groundwork of a kingdom and of true policy, is seated in true religion and justice, without which any Christian state cannot expect any firmness or tranquillity. This very point was most profitable to Charles the fifth, unto whom Adrianus his Schoolmaster did read the books of the Kings, from whence he took those principles, mysteries, and documents of governemet, which made him not only virtuous, but also a most great, potent, and fortunate prince. Now that these books are to be altogether credited, as being written by the concurrency and direction of the holy ghost, is above made most clear and evident. THE 15. REASON TAKEN FROM THE secret punishing of Blasphemy, Perjury, and Sacrilege. CHAP. XVII. THESE sins of blasphemy, perjury and sacrilege are directly against the reverence of a Deity and divine power; wherefore seeing it is evident from the experience and observation of diverse examples, that these are more severely punished by God's invisible hand, than other sins are, we therefore may infallibly conclude, that there is a Deity and a divine Power, which hath a sense and feeling of these injuries & indignities committed against it. For if there were no divine power, than were these former actions no sins, as it is no sin to speak contemptuously of a chimaera, or imaginary thing, or to swear by it, or to conculcate, & with disgrace to tread the sign of it under our feet. Again if these former things be no sins, them is there due to them no castigation or punishment; But the contrary to this is evident by many examples. Pharaoh (the King of Egypt) when he misprised God, and spoke of him with contempt in those words: ( 1 Exod. 5. ) Quis est Dominus etc. Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go: was for such his offence afflicted with many Calamities, & in the end utterly overthrown with his whole army. ( 2 4. Re●s. 19 (2) Pa●●. lip. 32. Tobias. 1. ) Sennacherib the King of the Assyrians, invading judea with a powerful army, commanded it to be related by his captains to Ezechias the King, that in vain he reposed his trust in any divine power; for seeing (said he) the Gods of other nations were not able to defend their worshippers against the puissance and might of the King of the Assyrians; therefore neither could the God of Israel. For which horrible blasphemy God in one night destroyed almost his whole army, there being a hundred eighty five thousand armed men slain by an Angel. And the King himself after his return into Ninivy his city, and sacrificing to his Gods (who could not defend him) was murdered by his own sons. ( 3 Daniel c. 3. ) Nabuchodonos●r (King of Chaldaea) when in his fury he cast the three children into the burning Furnace, for that they refused to adore a Statue erected by him, and further blasphemed against God, in preferring his own power before the power of God, in these words: Quis est Deus? Who is God, that can take you out of my hands? did immediately after acknowledge the contrary, and confessed a Deity through the sight of that stupendious miracle, by the which the children being in the midst of the flames remained unhurt & not burned. But after when he had forgot the same, and bore himself with his former elation and pride of mind, maintaining, that his power and glory stood obnoxious or subject to none, he was suddenly punished by God; a voice from heaven rushing upon him, and speaking thus: Tibi ( 4 Daniel 4. ) dicitur Nabuchodonosor rex etc. O King Nabuchodonosor, to thee be it spoken: thy Kingdom shall depart from thee. And they shall drive thee from men, and thy dwelling shallbe with the beasts of the field; They shall make thee to eat grass, as the oxen; And seven times shall pass over thee, till thou knowest, that the most high fears rule over ●he Kingdom of men, and giveth it unto whomesoever he will. Which voice being ended, he was presently deprived of reason & grew mad. Whereupon being driven from all men's society, he begun to live in the woods among beasts, and during seven years lived after the manner of beasts. Which period of time being ended, he was restored to his wits and senses, and presently thereupon most excellently confessed a divine power. That this was to happen unto him, God foreshowed it a year before in a vision, which he had, while he dreamt; which vision Daniel did interpret. Agripp● ( 5 Acts 12. joseph. l. 19 ●ntiquit. ●. ●. ) the elder being in Cesaraea, and clothed with sumptuous apparel▪ and sitting in a high and regal seat, began to make a speech to the people; but some of his flattters cried out, that it was the voice of some God, and not of man; which words being grateful unto him, (who could be willing to assume divine honour to himself) he was suddenly strooken with an Angel, and so his flesh and bowels putrifying, he was consumed with louse. The (6) Syrians being overcome in war by the Israelites in certain mountainous places, ascribed their overthrow to the Gods of the mountains, who (they said) did favour the Israelites; Therefore they would fight with the Israelites in the valleys, where they thought the God of Israel was not interessed; upon which cause, God by his Prophet thus spoke to the King of Israel; Quia dixerunt Sylli etc. Because the Syrians said, the Lord is God of the mountains, and not God of the valleys, I will give all this great multitude in thy hand, and you shall know, that I am the Lord. And thereupon both their armies joining battle after, the Israelites (though but few in number) killed in one day a hundred thousand footmen: And there remained in a near place twenty seven thousand Syrians, who flying into the city, were killed with the fall of the city walls: doubtlessly this was a manifest revenge and punishment of the former blasphemy. Nicanor ( 7 2. Ma chab. 15. ) being leader of the army of Demetrius the King, & intending to invade the jews upon the Sabaoth, was admonished that in honour and reverence to God (who seeth all things) he should forbear that sacred day: to the which advice he thus answered: Estne potens quispiam in caelo etc. Is there a Lord in heaven, that commandeth the Saboth day to be kept? to whom when it was answered. Est dominus viws etc. There is a living Lord, which ruleth in heaven, who commanded the seaventh day to be kept: he replied; Et ego potens etc. And I am mighty upon earth to command them, for to arm themselves, and to perform the King's business. Upon which occasion the day of war being begun, though Nicanor had a most powerful army, furnished with all kind of munition and armour; yet was he overthrown by very few, with the loss of thirty five thousand men. His blasphemous tongue likewise was cut of, and by small pieces cast unto birds; and his hands, which he lifted up against the Temple, were set up in an opposite place to the Temple. In the 24. of Leviticus, the Lord commanded, that the son of an Israelite woman, who had blasphemed against God, should be stoned to death; and even in that place this law of stoning is established, and two several times repeated in these words: ( 8 Levitieus▪ 24. ) Qui blasphemaverit etc. He that blasphemeth the name of the Lord, shall be put to death; all the congregation shall stone him to death, aswell the stranger, as he that is borne in the land: When he blasphemeth the name of the Lord let him be slain Certainly this repetition doth intimate & insinuate the firm and resolute will and mind of the law giver herein. All what time Achior ( 9 judith 6. ) commended the power of the God of heaven, and averred, that the jews were secure and safe, in that they worshiphed God religiously, at which words Holofernes in great indignation thus answered: Quoniam prophetasti etc. Because thou hast prophesied among us to day, that the people of Israel is defended by their God, I will show thee, that there is no other God, but Nabuchodonosor etc. For which blasphemy pa●●d dear, for his own head was cut of by the hand of a woman ( 10 Ibid. 23. ) and his army being driven to flight, a great part thereof was put to the sword by the jews. Antiochus ( 11 2. Machab. ) for his pride and blasphemy, was strooken from God with an invisible and incurable disease; for first suddenly a violent pain of his bowels invaded him; and then quickly after he fell out of his chariot, wounding himself dangerously; lastly his body putrifying with a filthy consumption, and breathing out a most loathsome smell was consumed alive with worms. The Philistians ( 12 1. Reg. c. 6. ) were oppressed with most heavy afflictions from God, in that they handled the Ark of the Lord unworthily; and except they had sent it back again within a short time, perhaps they all had then perished: but within seven months they restored it with honour and reverence, upon which their so doing, the plague afore among them instantly ceased. When the Bethsamites ( 13 Ibi●●●. ) behoulded the Ark of the Lord curiously & with small reverence (contrary to the divine precept in that behalf, expressed in the fourth book of Numbers) there were slain of the chiefest among them seventy men, and of the common multitude fifty thousand: thus did the Divine Providence of God punish with death that curious and irreligious sight of theirs. Balthasar ( 14 Daniel ●. ) (King of the Chaldeans) when he commanded the holy vessels to be brought to him (which were taken out of the temple of the Lord at jerusalem) and did drink in them with his noble men and his Concubines; for such his profaning of them did presently feel Gods just revenge, for in the midst of the banquet and jollity with his guests, it is said, apparuerunt digiti etc. There appeared fingers of a man's hand, which wrote over against the candlestick upon the plaster of the wall of the King's palace. And this appeared in the sight of all men, and with great consternation of mind and fear to the King himself. The words there written were these three: Man's, Thecel, Phares. Of which words (according to the interpretation of Daniel) this was the meaning: Mane, that is, God hath numbered thy Kingdom, and hath finished it: Thecel: thou art weighed in the balance, & art found too light. Phares; thy Kingdom is divided, and given to the Medes and Persians. To conclude, that very night the City▪ was taken, and the King with infinite multitude of men, & with the greatest part of his nobility was ●laine. Now three observations we collect from this one fact: first, that there is a certain period of time given by God to all Kingdoms; the which being once expired, the Kingdoms are changed, and the Sovereignty of them transferred to others. Secondly, that the works of every Prince and King are to be expended and weighed, and that for the most part the time of their government is appointed by God. Thirdly, that the beginning of principalities and Kingdoms, their destructions, their continuance, and translations are disposed by the Providence of the Almighty. 3. When Heliodorus ( 15 2. Machab. 3. ) endeavoured to rob the sacred Treasury by profaning the sanctuary of the temple; the jews praying devoutly to God for the preventing hereof, he was not only restrained by God of his purpose; but was greatly punished with stripes for such his sacrilegious attempt; and his soldiers, which he brought with him to that end, were possessed with a great fear and dismayednes. For there appeared unto him a horseman of a terrible aspect, and rich in apparel, whose horse coming violently upon Heliodorus with his former feet, did greatly hurt him; & then there were seen two young men of excellent strength and beauty, who on each side invading Heliodorus, did so whip him, as that he despaired of his life. But sacrifice being offered up for his recovery, he was presently cured. And thus much of these examples▪ which are taken out of the holy Scriptures: for if we should insist in all other examples of this subject, which do occur in profane Histories, and other Ecclesiastical writers, we should find almost infinite of them: for there is no Nation, no Province, no city, no village, where blasphemies, sacrileges and perjuries have not very often been most dreadfully punished by Gods own hand; In so much that the very terror and fear of his chastisements here in hath been sufficient to deter many men from the perpetrating of so heinous sins. It may perhaps seem strange to some, that we do often read those, who were contemners not only of one true and supreme divine power, but also even of false Gods, to have been punished most strangely. Answerably hereto we find, that the soldiers of Zerxes, who through hope of spoil entered into the temple of the Cabiris in Thebes (wherein Ceres was worshipped) became all presently mad; some of them casting themselues into the sea, others of them hurling themselves precipitately down from the top of high rocks, as Pausanias in his Beotici● relateth. Again, when Alexander the Macedon did take by force Miletum, a most strong city in jonia, and that some of the soldiers burst into the temple for the spoiling of it; suddenly a flame of fire burned and blinded the eyes of them all, as Lactantius writeth lib. 2. cap. 8. and Valerius Maximas lib. 1. c. 2. Appius Claudius the Censor for taking away of sacred things of the false Gods, was strooken blind. Fuluius the Censor, in that he took certain marble tiles or plate out of the temple of juno Lascinia, with the which he covered the building which he made at Rome, called Aedes Fortunae Equestris, became mad, and in the end died through grief, conceived for the loss of his two sons in the wars in Greece. Pyrrhus (King of the Epirots) for robbing the treasury of Proserpina Locrensis, suffered shipwreck upon the shores nearest to that Goddess, where there was after nothing to be found safe, but the silver, which he had taken afore. These things are related out of ancient writers by Lactantius lib. 2. cap. 8. and diverse other approved authors make mention of the like events in this kind. For answer hereto, it is to be said, that these punishments do not proceed from the true God; but from the Devils, who are emulous of divinity; who that they may be accounted Gods, and that they may the more easily extort divine honours, endeavour to imitate the custom & proceeding of the true God. And from hence it riseth, that there are so many visions, apparitions, and Oracles; so many false and adulterate miracles performed by them; so many benefits seeming to be bestowed by them upon their worshippers; and so many punishments inflicted upon such, as seem more negligent in their honours: for by their prestigious sleights and endeavours it was brought to pass, that a statue or Image of juno Veiensis spoke to a soldier, that it intended to go to Rome; that the Goddess Fortune was accustomed to denounce peril & danger in a Woman's form or show; that a ship (drawn with a string) did follow the hand of Claudia; that Rome should be freed of the plague, if a serpent were sent from Epidaurus; that Ceres Thebans, Ceres Milesia, Proserpina Locrensis, and juno Lascinia did Irevenge themselves upon those, who bore themselves sacrilegiously towards them: finally, that for the same matter Hercules took punishment of Appius, jupiter of Atinius, and Apollo of a soldier of Scipio. But of this point see more in Lactantius l. 2. c. 17. God suffered these events both for the sins of those men, who deserved to live under the tyranny of the Devils; as also because the Heathens in committing indignities against their false Gods, did either sin against their conscience, which persuaded them, that there was a kind of divinity in them; or otherwise committed these disgraces with contempt, not only of false Gods but also of all divine and supernatural power whatsoever. For seeing, they were ignorant of the true God, the creator of all things, and with all did know by the light of reason, that those vulgar powers, which were worshipped of the common sort were no Gods, they might more easily be induced to think, that there was no divine power at all, by the which the world is governed; but that all things had their being and event by a fatal necessity, or bytemerity and rashness of fortune. And from this ground it is, that among the japonians & them of China, such as are ignorant, are either Atheists, and open contemners of all divinity; or at least, do greatly fluctuate & stagger in their judgements therein. Therefore when the Heathens (as in the examples above related) do commit any sacrilegious act against their false Gods, either they sin against their conscience, in the which they believe, that there is a certain divinity in those Gods; or else they sin through a general contempt of all divine power; wherefore (whatsoever the reason is) it is not strange, if the Heathens suffer punishments for such their actions. Neither is it any prejudice to what is delivered in this Chapter, that among blasphemous, sacrilegious, and perjured men, there is a far greater number of those, who are not punished in this life; then of those who are punished; Seing this is no sign or argument of any defect or want of Providence, but only of the delaying of the punishment. For it doth not necessarily belong to the nature of providence, to punish all sins in this world; but to suffer actions and things for the time to be carried according (for the most part) to the forces of the worker; the chiefest punishment being reserved for the time to come; Since otherwise, mankind would shortly be extinguished, and the offices or operations of virtue would rather seem to be servilely coacted and enforced, then free, or proceeding from any ingenuous or generous liking of virtue. It is certain, that Providence manifesteth itself sufficiently, if it taketh punishment of some particular men in this world after an unaccustomed manner; and this in the eye of the world, with admiration and astonishment of all; as acknowledging the secret hand of God's power, and omnipotency therein. THE ARGUMENTS ANSWERED, which are brought against the being of a Providence, and a Deity. CHAP. XVIII. THE first argument against a divine Providence may be this: If the world be governed by the Providence of some supernatural power, than would not impiety & wickedness so much prevail and predominate, nor have such prosperous events against virtue and innocency: for it may seem chiefly to belong to the providence of a governor, not to give the bridle of living loosely to the wicked, but to curb them, and force them to better courses; and on the other side to defend and cherish the pious, and to advance them to honours and riches. If in any great City the most licentious and profane persons should continually govern and stern all matters, wronging with all impunity others; and the virtuous should ever rest thus afflicted; who would say, that this City were governed by a provident & just Ruler? Wherefore seeing in the world we may observe such a perturbation of Order, as that a greater can hardly be conceived; to wit, the wicked ruling and doing every thing to their own sensuality, and the virtuous miserably afflicted & oppressed; all which may seem to impugn, that the world is governed by one supreme Providence, which justly disposeth and measureth all things. I answer hereto, and say, that the profane Athists do chiefly ground themselves upon this argument; as also that the faithful are sometimes troubled and distracted therewith, as the Prophet David in his Psalm 72. insinuateth himself to have been moved herein. But the answer hereto, is obvious, facile, and easy. For as there is a double end; the one belonging to this temporal life, to wit, the tranquillity and peace of the common wealth; the other to the life to come, and this is the eternal glory in heaven: even so we are to consider a double Providence, whereof the one disposeth the means for the obtaining of the temporal end; the other of the eternal end. The first is humane and political, as resting upon man's wisdom, and tending to a political and temporal good; this other is divine, as being grounded upon divine wisdom, and directed to an eternal good or benefit. Therefore where it is said, that it belongeth to Providence to bridle the wicked, not to suffer them to afflict the virtuous without control, and the like; this is true, if we speak of political providence, and of temporal coercion and constraint; for seeing this Providence is ordained to obtain temporal peace and rest, the function of it is to hinder (what in it lieth) all wickedness and sins, whereby the temporal peace may be disturbed. Wherefore it may be truly granted, that in what Commonwealth soever outrages are committed without any fear of punishment; the same either wanteth a governor, or at least the magistrate thereof is unjust, partial, and tyrannous. But if we speak of that Supreme Providence (afore mentioned) then is it false to affirm, that it belongeth to its function, not to suffer the impious to govern and rule temporally; since indeed the contrary rather appertaineth to it, to wit, to suffer all things (as they are here furnished with their own faculties and abilities) for the time to take and enjoy their proceedings and desires; and this for many causes. First, that we may spontaneously and voluntarily be carried to the exercise of Why divine Prodence suffereth the courses of the wicked in this World. virtue, & not be compelled thereto through any necessity: for virtue coacted and forced, is not virtue, but rather a bondage of the mind; since true virtue exerciseth itself not through any servile fear of punishment, but through love of honesty: therefore to the end, that true virtue and perfect desert may have their due place, it was necessary, that the Divine Providence should not constrain men thereto, but should leave every man to his free choice and liberty herein. Secondly, because the dignity and worth of eternal reward is so great, that if it be duly considered, it is abundantly sufficient to inflame our desires to the love of it, and to excite us to all virtue and sanctity; therefore it should much impugn the excellency of so inestimable a felicity, if men through compulsion were driven to the seeking of it. Thirdly, if eternal punishments be maturely expended and considered, they are fully prevailing to deter men from all flagitious and impious attempts. Whereupon if God should not chastise men in this world, yet were they not destitute of his Providence; for it is sufficient, that he promiseth rewards, & threateneth punishments for the time to come. Fourthly, if by God's disposal & his providence, wickedness should ever receive its retaliation and recompense in this world (as we see, political Providence inflicteth the same) then would the world be in a short time extinguished and ended; whereupon it would follow, that there should be few imbracers of virtue, and the means for the wicked to their salvation should be recluded and shut up. Fiftly, the malignity of the wicked is not in vain permitted by God, seeing by reason thereof the virtue of the just is often more stirred up and exercised, and appeareth more worthily; as also there is given them thereby an occasion of a greater merit, and a more glorious crown. For take away the severity of tyrants, and then there shallbe no glory of Martyrs; take away the wrongs proffered by evil men, and there shall not appear the patience or longanimity of the just and virtuous; briefly, the world would be deprived of an infinite seed of goodness, if God should ever restrain and curb the wicked in this world. The same malignity serveth to punish as well the sins of the just, as of the impious (as is evident out of the holy Scripture.) So God diverse times used the malice and ambition of the Assyrians, Chaldeans, Persians, Egyptians, & Romans, as a means, wherewith to chastise the Israelites & other nations; suffering them according to a limited proportion of times, places, persons, calamities, and punishments, to afflict and molest the people of God, and otheer countries; and this order God hath observed in all ages, and will observe it till the consummation of the world. Sixtly, we are furthermore instructed from this Providence, that temporal benefits are not much to be esteemed; since both the virtuous, and the vicious do promiscuously participate of them; and in the which the wicked do commonly more increase, than the pious and the just. Which point being so, then how great are those benefits, which God hath promised and prepared for his servants? For if he doth not give these temporal commodities (so much prized) to such as daily dishonour him with their bad lives, then what, and how great are those rewards, which he hath reserved only for such, as do truly fear and serve him? To be brief, this temperature of God's prruidence doth greatly commend and magnify the wonderful benignity & clemency of God, which while it slowly proceedeth to revenge, it daily expecteth the conversion of sinners. And yet it proceedeth in such sort, as that it is not altogether void of justice & severity; because often by unaccustomed means even in this life, it punisheth sins, to show that God doth not sleep, but that he will in due time exact an account of all men. From all which, it appeareth, that this Providence, which suffereth so great a perturbation in humane and temporal things, is perfect and grounded upon most forcible reason; since the wrong of the virtuous is temporal & momentary, and is to be changed hereafter for eternal rest and beatitude. He that diligently weigheth this point, will not only, not be scandalised at the uneven dispensation of these humane things; but will greatly admire & praise the Providence of God, who upon so just motives permitteth the same. THE SECOND ARGUMENT AGAINST the divine Providence, answered. CHAP. XIX. EXPERIENCE instructeth us, that men's negotiations and business have (for the most part) events and success, answerable to the industry & care used by them therein, and not according to the right or equity of the cause; whereupon it often falleth out, that who maintaineth the most in just causes, doth prevail in them; which consideration may seem to insinuate, that each man is to be left to his own Providence, without disquisition or search of any other Providence. Accordingly hereto it is to be remembered, that a great General or Leader in the wars (who had gotten diverse worthy victories, and had taken a Prince prisoner) discoursing with him of the Providence of God, in matters of wars, & laying his hand upon his sword, said, That (& no other) was the Providence, whereupon he was to rest and depend. I answer, that the solution of this argument much relieth upon the former; for men's affairs for the most part do succeed according to their labour, care and solicitude used therein, in that the divine and supreme Providence hath decreed to suffer, that matters (during the season and time of this world) shallbe carried according to their own peculiar motions and forces, the reynes of working thus, or not thus, being freely granted to man's nature. Therefore where greater industry or power is found (though less justice or equity) there it is commonly accompanied with more happy and fortunate events. The reasons of God's permission here in are above set down and unfolded. Ad hereto, that though the endeavours of the wicked may (for the time) be over prevailing, yet there is no perpetuity or continuance thereof; for this prosperity is for the most part tempered, or rather over balanced with many adversities and afflictions. Seeing many there are, who either in their first beginnings, or in their progress (at what time they hold themselves most free from all sudden convulsions of misery and infelicity) are utterly overthrown. This appeareth first in the most celebrious & famous Monarchies that ever have flourished: for we read, that the Monarchy of the Assyrians was overthrown by the Chaldeans; that of the Chaldeans by the Persians and the Medes; this of the Persians by the Grecians; & the monarchy of the Grecians by the Romans, which is at this present much obscured of its former honour, and brought to great straits. Again the same point is also made clear in the people of the Monarches themselves, if we but consider the calamities and miseries, which the most powerful and most formidable among them have sustained. For Nabuchodonozor being placed upon the highest pinnacle of prosperity, and after the overthrow of so many Countries and nations, was suddenly strooken with a sentence from heaven, and compelled to live in desert places after the manner of beasts. Baltasar (nephew to the former) being devoted and given to epicurism and sensuality, was flame in that very night, when his City was taken. Cyrus, when he had obtained the honour of so many victories, was (with the losle of his army) pitifully massacred by the Scythians. Xerxes, with his forces, consisting of three hundred thousand fight men, was shafully overcome by the Grecians, & almost extinguished. Alexander the great after the dissolution of the Persian Empire, and subiugation of diverse other kingdoms to his command, died without any heirs, and left his kingdoms to be shared by his Generals and Leaders, who after through mutual and inward afflictions so weakened and impoverished themselves, as that in the end they were brought under the yo●ke of the Romans. Now for the Romans, with what sweeting, pains, and labours did they rise and grow dreadful? With what calamities were they often worn out and wearied? With what intestine and civil wars were they afflicted? What exorbitant and unaccustomed crueltyes suffered they of their Generals and Emperors? Finally how many of their Generals and Emperors after their incessant and indefatigable pains undertakenfor the honour of their countries, were ignominiously and basely handled, and in the end cruelly butchered? Certainly it were an infinite labour to insist in all the particulars of this kind. For if a man will but peruse either the ancient, or modern, and later histories, he shall find many in every age, whose unlawful attempts and labours (though they were extraordinarily furnished and enabled with power & forces) had most unfortunate and deplorable successes: the Providence of God interposing itself, and disturbing all their wicked motions & endeavours, according to that of the Psalm 32. Dominus dissipat consilia gentium etc. THE THIRD ARGUMENT. CHAP. XX. WE see, that all natural things do ever proceed after one and the same manner, and do retain one course and order. As the Sun (for example) we observe to rise, to set, to run, or renew his circles, and to make with his approach and departure the accustomed seasons of the year. In like sort all sublunary bodies to grow & decay and one to be procreated and generated of another (without end) to the perpetuity or continuance of it species or kind. Now all this procedure and carriage of things riseth from the force of nature, which is accustomed to hold so perfect & constant an order. And therefore (saith the Atheist) no other Providence or Deity (besides nature) is to be sought after, neither any rewards or punishments are to be expected. I answer; & first say, that the Atheists of these days do chiefly support themselves with this argument, as S. Peter prophesied in his second epistle c. 7. Venient in novissimis diebus etc. To the which point himself doth answer: to wit, that the promises of God by the which he hath promised his eternal kingdom, are not to be accounted as vain, because they seem to be deferred, for a long time; since what is long in time to us, is most short to God: for a thousand years to him (who comprehendeth Eternity itself) is but as one day, or rather as a moment of tyme. Again all that procrastination and delay proceedeth from the benignity of God by the which he expecteth each man's salvation. Furthermore, they err, who affirm the world ever to continue in one, & the same state; for long since it was overflowed with water, and hereafter it shallbe consumed with fire, & then there shallbe created new heavens and a new earth. Besides, all such things, as may seem to proceed by force of nature, are indeed the works of an intelligent mind and of Providence; for these two do not impugn the one the other; for the motion of the heavens, the situation of the stars, the disposal of the earth, mountains, rivers, and seas, the forms of living Creatures and plants, as also their beginnings, increase, & propagation are the works of Providence (as above we have fully demonstrated.) Neither is the constancy of things incompatible or repugnant to Providence, seeing this constancy is assigned to things by an intellectual Providence, that they may the more commodiously serve mankind, until the end of this world, appointed and determined by God, be come. THE FOURTH ARGUMENT. CHAP. XXI. THE fourth argument is taken from the similitude of being borne, of growing, increasing, waxing old, and dying (which is indifferently common to men with beasts) as also from the conformity of corporeal members in them both. From which consideration the Atheist argueth, that men are absolutely & utterly extinguished by death, as well as unreasonable creatures. I answer, that this illation is most inconsequent, for although man, in respect of his affections or passions of the mind, be like to beasts; yet with reference to the nature of his soul, he is infinitely more excellent, than they are. In which consideration man approacheth more near to God and incorporeal spirits, then to beasts; And therefore it is no wonder, if the body being corrupted, the soul remaineth immortal. But this argument rather belongeth to the second book, whereof the subject is, touching the Immortality of the soul; though secondarily and by way of consequence only, it impugneth the nature of Providence. THE FIFTH ARGUMENT. CHAP. XXII. IF there be a Divine Power, it is credible, that it doth not intermeddle with humane affairs; but being happy and blessed in itself, is content to enjoy its own Eternity, and to be freed from the cares of men. This may be probably conjectured, both because it may seem unworthy of such a majesty to descend to so base and vile matters; as also in that he being blessed in himself, seeth nothing out of itself; and lastly because the undertaking the charge of any such matters cannot be advantageous or beneficial unto him. I answer, that in this sort, Epicurus, Lucretius, Pliny, and some others of the ancients did dispute, who measured God by the narrow straits of their own understandings. And certainly, if the Supreme Intelligence, or God were a limited and bounded nature, and had not an infinite power of understanding, this former teason might seem probable. For than it would follow, that it were better for God not to attend to humane affairs; both because he could not without molestation and distraction perform the charge, tam multiplicis & tristis ministry, (as Pliny saith) of so multiplicious, and ungrateful a ministry, or function; as also in that this labour would call him from better and more pleasing business: but this conceit of God is over gross and dull; and unworthy of him: for as the Divine Essence is infinite, in whom every thing is contained eminenter, after an eminent and peculiar manner; so his understanding is infinite, extending itself to every intelligible thing, and this without labour, or pain, but only by the necessity of his own nature. Neither doth the multiplicity of business hinder his attention to particulars; for he as perfectly considereth every particular thing, as if it only were proposed unto him; seeing to every such particular he sendeth forth an infinite beam or light of understanding. The holy Scripture insinuateth this point most excellently in many places, and especially in the 23. of Ecclesiasticus in these words: Oculi domini decies millies etc. The eyes of the Lord are 10000 times brighter, than the Sun, beholding all the ways of men, and considering the most secret parts. That is, all things whatsoever which lie hid & latent in the most secret corners of the Heart. Therefore this consideration or care of small things is not unworthy the Divine Majesty, but very worthy, or rather it is necessary; since otherwise it would follow, that God should be ignorant of many things. And though such things, and diverse of man's actions be but base, sordid, and vile, yet the understanding and judgement of them is not base and vile, neither is the reason or nature of justice vile, by the which a fitting retribution or reward is allotted unto them. Neither is it prejudicial, that God is in himself most fully blessed; since this only proveth, that he taketh not the care of things to the end, that he might become more blessed or happy thereby, or that he might reap some benefit by such his doing; but it proveth not absolutely, that he endeavoureth nothing out of himself. For because he is Summum bonum, and the fullness of all goodness, as containing in himself eminenter all goodness whatsoever; it was most convenient, that he should not keep this fountain of goodness shut up within himself; but should suffer it to flow into his creatures, according to the several degrees & kinds of things, and the measure of the capacity of every one, by creating, framing, conserving, and directing each thing to its peculiar end. For that saying is most true: Bonum est sui diffusiwm. Goodness is of a spreading and dilating nature. Therefore no want, nor expectation of any private benefit, invited God to create and preserve things, but only Gods own supereminent goodness: to wit, that his goodness might be diffused into things created, according to the nature of every one of them, and might be communicated with them. To conclude this point, it is fully and copiously proved above, that, God hath a knowledge and care of the least creatures that are, as of mice, gnats, worms and the like; then with how much more reason is he to shroud man under the wings of his Providence, who in regard of his Soul beareth a great conformity & resemblance with God? It may be here replied, That God knoweth (indeed) what men do, think, or say, but yet he taketh no care of these things; Like unto potent and mighty Princes, who in regard of the security of their state, little respect, what the Communality speak of them. But in answer hereof, I say, this is most absurdly spoken: for seeing man is the work of God, in whose soul he hath implanted the laws of justice, and of all virtue, it is a charge (even in reason) peculiarly incumbent and belonging to him, to see, that man liveth according to those laws; for the workman ought ever to be most solicitous and careful, that his work be perfect; the Law giver, that the laws prescribed may be observed by his subjects; And finally, the Parents, how the children do bear and carry themselves. Now, God is the parent and Father of all. No man will commend that architect, who leaveth a palace builded by himself unfinished and neglected, so as it cannot be serviceable for dwelling: Neither is that Law giver to be praised, who (though he hath set down many wholesome laws) is careless of the execution of them, permitting all things at the freedom and liberty of the subjects. Finally, that father is much to be reprehended, who taketh no care for the education and bringing up of his children. How much less than are the proceedings of that God to be approved, who should show a dereliction, and open neglect of so worthy a work made by himself, and should free himself of all care of humane affairs; especially seeing with great facility, & without any labour he could govern and stern them? To conclude, what Prince is he, who is indifferent how his subjects bear themselves in his sight and presence, what they speak, or what they do, whether they observe or violate his laws, whether they affect him with honour or contumely, with praises or convitious and railing invectives? Yea what private man is so rude and brutish who is not sensible of honours & disgraces? But now God is every where present, heareth all things, seeth all things, penetrateth into all the secrets of the heart; for all things whatsoever are done in his eye sight & presence. Therefore it is madness to think, that God is not touched, offended, and delighted with the words, deeds, & thoughts of men: for by how much his majesty, wisdom, and power is greater, and how much more worthy are his benefits bestowed upon us; so much the more sharply and feelingly he considereth all injuries and transgressions of his laws, and will in due time take just revenge for the same. Thus far I have disputed of the Providence of a supreme and divine power, and of the being of the said power. And here this first book shall end. The second followeth, which is of the Immortality of the Soul. THE SECOND BOOK. WHEREIN Is proved the Immortality of the Soul. CHAP. I. IN the former book we have demonstrated, that there is a God, and a divine Providence; In this second the Immortality of the soul is to be proved. For these two Articles are in themselves so linked together, as that they do reciprocally presuppose the one the other; for admitting the one for true, the other doth inevitably follow. For if there be a God and a Providence, it is necessary, that the Soul after this life be immortal, that it may be rewarded according to its merits; and if the Soul doth live after death, it then must needs be, that there is a God, and a Providence, which is to dispense to every one answerably to the deserts of each man's life, as incidentally we have showed out of Chrysostome. Again, supposing that there is no Providence or deity, then is the immortality of the Soul taken away; and supposing no immortality of the soul, then is the being of a Deity denied; of which point we shall heearefter speak. Now because this sentence of the Souls Immortality may be fortified and strengthened with many other reasons; and that there are not few, who do doubt thereof, although perhaps they may seem, not altogether to doubt of a deity, or of a Providence; I hold it worthy the labour to discuss this point more elaborately and particularly. And here we dispute of the Soul of man, not of beasts, for it is evident, that this is mortal and corruptible, since it desireth nothing, nor reposeth its delight in any thing, but what belongeth to the benefit and pleasure of the body. Therefore that the soul of man (which as it is endued with understanding and freewill, is called Animus, or men's) is immortal, may be demonstrated by many arguments, which we will here briefly and clearly set down. And first, if authority should sway or determine the point herein, it is certain, that whosoever have been at any time noted for eminency of wisdom, have believed the soul of man to be immortal: to wit the Sagi, and wisemen among the Hebrews or jews, among the Chaldeans, the Egyptians with their Trismegistus Mercurius, among the Indians, the Gauls (whom they called Druids) In like sort the pythagorians, the Platonics (with their first Masters) & the Stoics unanimously maintained the Souls Immortality, though diverse of them were deceived in this, that they thought all the Souls of men to be certain parts or particles taken from Anima mundi, or the Soul of the world (which they said was God) & that they were to be dissolved in the conflagration and burning of the world, and being then dissolved they were to return to their simple form, to wit, into the soul of the world; like as mixed bodies are resolved into the Elements, of which they are framed. What Aristotle thought herein is somewhat doubtful, because he speaketh variously and uncertainly; yet in his second book de ortu animalium c. 3. he thus writeth: Solam mentem etc. Only the soul of Man entereth into the body from without: and it only i● a certain divine thing; and the reason hereof is, because the operation or working of the body doth not communicate itself, with the operation of the Soul. Now the souls of other living Creatures he affirmeth to be engendered in the matter through the force of the seed, in that all their operations depend upon the body. Now here he evidently teacheth, that man's Soul doth not depend of the body; and therefore it is not engendered by the virtue of the seed, but proceedeth from without. Upon which ground or reason diverse followers of Aristotle do ascribe the sentence of the Souls immortality to Aristotle. To conclude all men whosoever, that have been illustrious and markable either for sanctity of life, the gui●t of Prophecy, or working of miracles, have evidently and indubiously holden the Souls Immortality; and who have denied the same, were for the m●●●●art most impious and wicked men, as the Epicureans, & the Atheists. Now if this point should be discussed by The argument of the Contrary opinion. Philosophical reasons, the adverse opinion would ●ynd small firmness therein; seeing that reason, whereupon it chiefly grounds itself is most weak. This reason is taken from the similitude of bodies, which is found between Man and Beast. For we see (say the Patrons of this heathenish opinion) that men and beasts are conceived, form, borne, nourished, do also increase, grow old, and dye after one and the same manner. In like sort they consist of the like parts of the body, both internal and external, which like parts have the like uses in them both; Therefore (conclude they) that when a beast dyeth and breatheth out his last, the Soul vanisheth & evapourateth itself into nothing, nor any thing of it remaineth after life; so also it may seem to be said, that man dying, his soul also dyeth, and turneth into nothing. But this reason is most feeble, and of no force, for though there be a great affinity between the soul of Man (as it is endued with reason, & is called men's) & the soul of beasts, the difference is infinite; from the which great disparity, we may deservedly gather, that the Soul of man, as being of a high and divine order or nature, dyeth not; though that of beasts is absolutely extinguished even with the body. For beasts do not perceive in any sort those things, which belong to men; neither is there any communication or commerce of business or deliberation between man and them. As for example, dogs, and horses know not whether their master be rich, or poor, noble or ignoble, old or young, healthful or diseased, married or unmarried, virtuous or wicked, an Italian or a German. None of these (I say) do beasts understand or make difference of, whereupon it followeth, that they neither conceive grief, nor joy of those things, which happen to men. Again they see the Sun, the Moon, trees, houses, cities and villages, but they know not, nor think what they are; to what end they are directed, or from whence & how they proceed. All their knowledge is restrained to few things; to wit, to those things, as are pleasing, or displeasing to their nature. Of these only they judge, and this after a confused and brutish manner, conceiving them under the show and title of being profitable or disprofitable, convenient or inconvenient; for they love not their master for any other respect, but because by the help of their fantasy they apprehend him under the show of profit, in that he giveth them meat, or the like. In like sort on the contrary part the sheep● flieth the wolf, for no other cause, but by reason that by instinct of nature he conceiveth him as his enemy. Therefore seeing beasts have a knowledge so imperfect and limited, and apprehend nothing, but what appertaineth to the conservation of their bodies and lyves, nor are delighted, or grieve at any thing, but in respect as that thing affecteth their body well or evil; it hereupon manifestly followeth, that the Soul of beasts doth perish together with their body. For if the soul of a beast cannot elevate itself (in knowing and apprehending) to some thing, which is above the body and which properly belongeth to a spiritual nature; it is evident, that that soul is not spiritual, nor elevated above its body, but altogether immersed and drowned in a corporeal and bodily nature. For the substance of any thing is known from it, operation; and the operation from the object, about which it is conversant, or busied. Therefore seeing this Object, and its ratio formalis, or the true & native reason (which is the profit or hurt coming to the body) doth only respect the body; it must of necessity be granted, that the substance of the soul in beasts is tied and restrained to the body. But this point is far otherwise in Man. THE FIRST REASON, PROVING THE Souls Immortality. CHAP. II. THE first reason may be, in that the knowledge of the Soul is altogether illimitable. The knowledge of man is illimitable. For it conceiveth and apprehendeth all kinds of things, all degrees of natures; neither doth it apprehended only things, which are, but also things, which are not; for if forgeth in the understanding any thing, and frameth therein new worlds. It also conceiveth the universal reasons of things, as they are abstracted from particulars, from sensible matter, from place and time, and contemplateth the same, as they are in themselves. It searcheth into the reasons, causes, effects, and proprietyes of all things, and finally judgeth of all things. All which considerations are manifest arguments, that the Soul of Man is not immersed in the body, but that it is a spiritual substance separable from the body: since all these actions and operations bear no reference to the benefit or profit of the body; but are ornaments only of the mind. In like sort the very Objects of the former operations are not apprehended, as they are advantageous to the body or sense (to wit of taste & feeling) but they are apprehended according to their proper reasons; as they are true and conformable to universal and eternal principles or reasons, in which respect, they belong only to the mind, or soul, and not in any sort to the body. THE SECOND REASON, Proving the same. CHAP. III. THE second reason may be taken from Man's desire, which is in like sort infinite and boundless; for the soul doth not only desire such things, as belong to the body, to wit, to satisfy their sense of tasting and feeling (as beasts do) but it stretcheth itself forth to every truth, desiring the knowledge and contemplation of every verity. Neither is it enlarged only to each truth, but also to every thing that is good; to the which goodness the appetite and love of all things, is finally directed. For all particular things whatsoever do affect and love (after a certain manner) that, which is best sorting, and agreeable to their natures. Now man comprehendeth all those things within his love, seeing he desireth not only those things, which are profitable to himself, but wisheth to every thing, whatsoever is best fitting to it, and (as much as in him lieth) procureth the same. Therefore he coveteth both to himself and all other things beside, what is best agreeable to them: to himself he wisheth those things in knowledge, or as the Philosophers do speak, in esse cognito; to all other particular things in esse real●, that they may really and truly enjoy them. Here then appeareth how much the power of desiring in man is elevated & advanced above the matter & condition of his body. THE THIRD REASON. CHAP. FOUR THE same point is further confirmed from the delights and pleasures, wherewith the Soul so●aceth herself. For she is delighted chiefly with the contemplation of truth, and with truth itself: She is delighted with the pulchritude and beauty of all things, and in admiring the art & skill, which appeareth in every thing; She is delighted with proportions and mathematical disciplines; She is delighted with the works of Religion, Piety, justice, and the exercise of other virtues; Finally she is delighted with fame, honour, glory, rule and domination: All these are proper goods of the Soul, and are so esteemed by man, as that in compare hereof he contemneth and vilifyeth all profits & pleasures of the body. Therefore seeing the capacity and the largeness of the soul of man is so ample and great, that it comprehendeth all things, and compasseth about (as it were) all the latitude, altitude, and profundity of Ens in general, containing it within itself; seeing also the soul hath her proper motions or knowledge, her desires, loves, delights and peculiar ornaments; none of all which belongeth to the benefit of the body, but all are touching spiritual objects, or at least concerning such things, which are estranged from the benefits or pleasures of the body; and lastly seeing the Soul esteemeth all these things far more than any corporal goods; It is therefore most perspicuous and evident, that the Soul is of a far higher & more worthy disposition, than the body; & of such a divine nature, as that it dependeth not at all of the commerce, or intercourse, which she hath with the flesh. THE FOURTH REASON. CHAP. V. THIS verity is also warranted from the dominion which the Soul hath over the body, and from the souls enjoying of Freewill. For the Soul doth so direct, govern and overrule the body in her affections and passions, as that neither the expectation of rewards, nor the fear of torments can force the body to say, or do any thing, than what the Soul willeth; which point is evident both from many examples, as also from the testimony of josephus in his small work or book bearing this title: Quod ratio affectuum sit Domina; Now of this matter no other reason can be assigned, but because the Soul doth not depend of the body, but is sui iuris, of its own freedom, liberty, and and final determination; whereupon it riseth, that the soul so valueth those things, which appertain to the body, as if they did not belong unto her; she being contented and fully satisfied with her own proper goods and delights: but the contrary falleth out in beasts, for seeing their Soul is altogether mancipated and enthralled to the body, depending of it in regard of her own essence, she is necessarily (and as it were violently) carried to such things, as are pleasing and beneficial to the body, and flieth all those things, which seem adverse and distasteful to it; and hence it is that the Soul in beasts hath neither her passions nor external motions in her own power, and at her own command. THE FIFTH REASON. CHAP. VI IF the the Soul should have all her dependence of the body, & could not consist, the body being once extinct; then should she have against nothing, a greater horror and aversion, then against Death; nor would she prise any thing at so high a rate, which willingly she would not lose for the preventing of Death; for Death of the body, depriving the soul (supposing it to be mortal) of all good, should become her chiefest infelicity and evil, and present life her greatest good and happiness. And therefore it followeth, that the soul should fear nothing so much as Death, and on the other side affect, desire, and defend nothing, so much, as present life. But now daily experience teacheth the contrary: for many do make so small an estimate of life, (though abounding with all the goods of fortune) as that they willingly spend it for praise, fame, liberty, avoiding of reproach and dishonour, and for the exercise of virtue. Yea some there are, who for the declining and shuning of disgrace, or grief and affliction of mind, or for the purchasing of a very little reputation, stick not to become their own parricides & murderers. So much more do those things, which belong to the soul or mind▪ preponderate & overbalance all that, which appertains to the body. THE six REASON. CHAP. VII. SO great is the capacity and largeness of the soul or mind, as that no riches, no dignities, no Kingdoms, not the Empire of the whole world, no pleasures, briefly no finite and limitable good can quench her insatiable thirst and desire; but to this end it is needful, that she enjoy some one immense, infinite, and boundless good, and such as containeth in itself by way of eminency or preeminency the fullness of all good whatsoever. This the Prophet David insinuateth Psalm. 16. when he saith: Satiabor cum etc. I shallbe satisfied and filled, when thy glory shall appear, as if he would say, no other thing can give me full contentment, except the manifestation of thy glory, which is an infinite and illimitable good. And to the same end 1 Lib. ●. Confess. c. ●. S. Austin saith: Fecisti nos etc. Thou hast made us like unto thee, and our hart is unquiet, till it rest in thee. Now if the Soul were restrained to the narrownes of the body, it should not be capable of an infinite good, neither should her desire be extended to any thing but what were conducing and accommodated to a corporal life; as it appeareth in other living creatures For the Body and the matter doth restrain the appetite, desire, and capacity of the form. From whence it proceedeth, that by how much the form of any body is more material, by so much it is more narrow and less capable; but the more spiritual and more elevated the form is, the more ample and the more enlarged it is, and extendeth itself to more things, thereby the better to perfect itself. For bodies wanting life (as stones and metals) as also their forms, because they are material and gross in the highest degree, do desire nothing out of themselves, neither do they endeavour any thing to further their perfection, but rest in themselves quiet and dead▪ But Plants (because their form is more pure and perfect) do covet (after their manner) nourishment, and do attract it from without, as also they change it, distributing it through the whole body, and converting it into their own substance: Besides they send forth flowers, fruits, and seeds; & so they continue daily working to the augmentation, conservation, perfection, & propagation of themselves; but because they have no sense or feeling of their nourishment, they therefore receive neither pleasure nor grief thereby. Living Creatures (in that their form is in a higher degree) do not only perform all those operations, which plants do; but with all they have knowledge and sense of their nourishment; yea they move themselves to it▪ they seek it, from the use of it they take pleasure, and from the want of it they receive grief and molestation. Notwithstanding all their knowledge, and affection or liking, is limited within certain narrow bounds; for it only extendeth itself to the profit or hurt of their bodies; so as they apprehend no other thing, they covet and fly no other thing, they are delighted and grieve at no other thing; which is a manifest demonstration, that their Soul depends only of their body: for their soul therefore perceives and desires nothing, but what conduceth to the rest & good of their corporal life, because their soul dependeth of the felicity of their body. Above all other living Creatures, is man endued with a reasonable soul or mind, whose knowledge & affection is not limited to things belonging to the body, but is altogether illimitable, extending itself to every truth & to every kind of good, (as is above said) both which bear no reference or respect to the body; And from hence it followeth, that the Souls capacity or ability either in knowing, desiring, or in taking delight is infinite; no otherwise then the ability of spirits or celestial Intelligences, which is an unanswerable argument that the soul of man is not wholly depending of the body, and necessarily tied to the same. This point is further thus confirmed: Substantiae separatae (as they are called) that is incorporeal substances, do therefore enjoy the force of understanding, and do extend themselves ad totum ens, to every thing; and ad totum verum & bonum, to every verity & goodness, because they are simple forms elevated above all matter, & not depending of the same, as Philosophy teacheth. And Aristotle 12. Metaphys. c. 9 hence it is, that there is no spiritual substance, but even in that respect it is intelligent and understanding. Therefore seeing the Soul of man is endued with the faculty of understanding, and is in herself of that expansion and largnes, as that she stretcheth herself to the whole latitude of Ens in general; that is, to every truth, and every thing that is good (by understanding what is true, and affecting and loving what is good) no otherwise then spiritual and separated substances do; it followeth, that the soul doth not depend upon any matter or bodily substance. For where there is effectus adaequatus, there is also causa adaquata; that is, where there is a proper and peculiar effect▪ there also is to be found a proper and peculiar cause, from whence the effect riseth. But in the Soul of Man the effect is found, to wit, the force of understanding, and the capacity of every truth and every good; therefore the cause also is to be found, that is, a spiritual nature independent of matter or of a body. THE SEAVENTH REASON. CHAP. VIII. THere are in the nature of things some living forms, which are separated from all matter both in their essence and manner of existence, with the Philosophers do call Intelligences, or substantias separatas, separated substances, and Christians term them Spirits, or Angels. There are also some others, which both in their Essence and existence are altogether tied and immersed in the matter, wherein they are, and such are the Souls of beasts. Therefore there oughtto be some other forms between the former two; which in regard of their Essence, may not depend of their body, that so they may be like unto spirits or Angels; yet for their existence (that is, that they may exist after a convenient manner) they are to have a body, that therein they may agree with the souls of beasts, and these are the souls of men. This argument is confirmed from analogy and proportion; in that this degree of things seemeth to be best fitting, lest otherwise we should pass from one extreme to another without a mean; to wit, from a nature absolutely mortal & drowned in a body, to a nature absolutely immortal and separated from a body; therefore between these two, there is to be a nature, partly mortal, and partly immortal: mortal according to the body, and immortal according to the Soul: And the very Soul itself according to its Essence is to be immortal, and to be ranged with spirits; though according to the manner of its existence, and as informing a mortal body, it is to be like the souls of beasts. For the union of the Soul of man with the body, as also the informing and the vivification (as I may term it) of the whole body decayeth no less, then in beasts. And thus it falleth out, that man containeth in himself the powers and faculties of both the extremes, I mean of spirits and beasts; being for the body and sense, like unto beasts; for the soul, to spirits or intelligences. Upon which occasion the Platonics do call man the Horizon of the whole Universe of things created. For seeing the universe of things doth consist (as it were) of two Hemispheres, to wit of a spiritual nature, and a corporal nature; Man partaking of both these extremes, doth join the spiritual nature (being the higher Hemisphere) with the corporal nature, the lower Hemisphere. For this very same reason also, Man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the lesser world, as comprehending within himself all the degrees of the universe, no otherwise, than the greaer world containeth. THE EIGHT REASON CHAP. IX. FOR the more accession of reasons in this point, it may be alleged, that there is a greater association and affinity in nature between the Soul of man and spirits, or Angels, then between man and beasts: For as spirits or Angels have their knowledge and desire circumscribed, or encompasled with no limits, and are delighted with the beauty of truth and virtue; in like sort is the soul or mind of man; In so much that in this respect there is no disparity between a soul and a spirit, though there be a difference in the perfection of the operations, proceeding from the understanding and the will in them both. Now the sense, knowledge, and affection or desire of beasts is restrained to their feeding, and to venery. Furthermore the Soul of man hath society and familiarity with spirits, converseth with them, intreateth help and aid from them, discourseth, disputeth, and judgeth of their estates, and wisheth herself to be like in dignity to them: But no like affinity is discerned between man and beasts; for beasts can neither apprehend nor desire the state of man, neither is there any communication of Counsel or advise between them. Therefore so far forth, as belongeth to the condition of Mortality and immortality, it is not to be wondered, if man's Soul doth rather follow the condition and nature of spirits (between whom there is so great a similitude and resemblance) then of beasts from whom the Soul doth so infinitely differ. THE NINTH REASON. CHAP. X. IF the Soul could not consist without the body, then should the soul's chiefest felicity be placed in a corporal life & pleasures of the body, and her greatest misery in the affliction and death of the body; upon the force of which inference the Sect of Epicures and others (who did hold the soul to be utterly extinguished with the body) taught the chiefest good to rest in the pleasures of the body. This is further made evident from the testimonies of those, who in the second of the book of Wisdom conclude, that during the time of this life, we are to give ourselves wholly to pleasure, holding this to be man's felicity, in that nothing remaineth (say they) after this life; as also from the like setence of others, who in the 22. of Esay say: Consedamus & bibamus &c. Let us eat & drink, for to morrow we shall dye. But if this illation were true, then were it laudable in a man to indulge and pamper his belly, and studiously to affect and seek after, whatsoever may conduce to the same end; and the warrant hereof should be, because it is most laudable (for all things) and particularly for man to follow its most supreme good or felicity, and to enjoy it at all times. But now just contrary hereto, we find, that this coporall sensuality of eating and drinking, and the like, is holden as a thing dishonourable in man, and unworthy his nature, as also that those, who abandon themselves wholly to their corporal pleasure, are ranged among brute beasts: for nothing draweth more near to the nature of beasts, than the pleasure of the body consisting in the senses of taste and feeling. And therefore as Tully witnesseth in his book de senectute, Architas Tarentinus was accustomed thus to say: Nullam capitaliorem pestem, quam corporis voluptatem à natura hominibus esse datam: That Nature had not given to man a more capital plague, than the pleasure of the body. Again, if the chief felicity of man did belong to our corporal life; then were it lawful for the avoiding of death and torments (at the commanding and forcing of a tyrant) to commit perjury, and blasphemy, to worship Idols, and finally to relinquish and shake hands with all piety, justice, virtue and truth: for it is the law of nature, and of itself engrafted in all men, that nothing is to be preferred before Summum bonum or the chiefest felicity, and that is to be embraced before all other things; & that on the other side, nothing is more to be avoided, then Summum malum, the chiefest infelicity. From which position or ground it riseth, that in every event, wherein is necessarily endangered the loss of our greatest good, or of some other lesser good, we are taught even by nature and reason, that every inferior good whatsoever, is to be willingly lost, for the retaining of the chiefest good; and every lesser evil to be endured, for the avoiding of the greatest evil. But now what thing can be imagined more absurd in itself, or more unworthy a man, then that for the preventing of death any flagitious or heinous wickedness whatsoever may and ought to be cnmmitted? THE TENTH REASON. CHAP. XI. A NATURE which is intelligent, and endued with an understanding is the worthiest nature of all others, which are in the world; this is proved, in that, such a nature is capable of all natures; for it comprehendeth them all, it useth them all, and applieth them to its own benefit; for it taketh profit not only from terrene and earthly things, but also from celestial things, as from the light, darkness, day, night, wynds, showers, heats, colds, and from the four Elements themselves. Therefore a nature enjoying a mind, reason, and understanding, is in this world, as in its own house, furnished with all kind of provision, most fitting either for use, benefit, or delight, Hence it is gathered, that it is an absurd opinion, to maintain this nature utterly to perish and to be mortal; since so it should follow, that what is most excellent in this world, and what hath sole dominion over other things, and to whom all other things, are subject and serucieable, should dye and become absolutely extinct; an inference is warranted with no show, or colour of reason; for if the earth, sea, and stars (all which were created for the use of this reasonable or intelligent nature) do never decay, but continue eternal, and for ever permament, them with what tecture or pretext of reason, can it be averred, that this intelligent nature, which is the end, scope, and mistress of the former, should become mortal and passable? If the Soul of man (which is this intelligent Nature) be so worthy in itself, that those things (which never shall decay, and be ruined) were created for its service; then how can it stand with any probability, that itself shall perish and resolve to nothing? Certainly it is altogether unjust and unlawful to affirm, that nature to be mortal, to the which, things, that are immortal, become serviceable. THE ELEVENTH REASON. CHAP. XII. THE nature of man (according to his Soul) is infinitely more worthy, than all other Creatures; for it is of a higher degree, than they are, and extendeth itself to infinite things, (as appeareth out of the former considerations;) therefore it followeth, that the Summum bonum or chief felicity of Man's nature ought to be infinitely more excellent, than the summum bonum of beasts. In like sort the action of Man's soul, by the which it apprehendeth and feeleth its felicity, and the pleasure, that it taketh from thence, ought infinitely to excel the action and pleasure of beasts in the fruition of their felicity. For such aught the proportion to be between the objects, between the operations, & between the pleasures, which is between the natures and the faculties, by the which the objects are apprehended and perceived. But now if the Soul of man be extinguished together with the body, than nothing is attended on with greater calamity, than Man's nature, since almost all the kinds of beasts would be more happy then Man. For in this life man's nature stands obnoxious and subject to innumerable afflictions, from which beasts are most free. For it is incessantly solicited with cares, vexed with fears, pineth away through envy, worn out with grief, burned with desires, always anxious, sorrowing and complaining, never content with its own state, nor enjoying any true tranquillity of mind. Besides it often endureth poverty, banishments, prisons, servitude, infamy, the yoke of Matrimony, bringing up of children, the loss of temporal goods, a repentance of actions past, a solicitude and care of things to come; many labours and pains taking, that the poor flesh may be maintained, and that it may be defended from the injuries of the air and weather; to conclude it is encompassed with so many suspicions, frauds, calumnies, diseases, languors and sicknesses, as that it was worthily said of one; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Nothing is so grievous, and full of calamity, The weight whereof man's nature cannot bear. But now beasts are freed and delivered almost from all these former calamities, & live in great peace, quietness, and liberty: for they are not vexed with any cares, with any fears of future evil, or with any discontents through adverse fortune; Neither are they solicitous of things to come, nor repent them of actions past, nor dismayed at any imminent dangers; They are not moved with ambition or envy, but rest quiet & peaceable in the enjoying of their own states. Besides nature doth provide them of all things necessary for their lyves, without any labour or toil on their part. If we consider the length of their age, we find that many living creatures live a longer time, than Man; as Hearts, Elephants, & Crows. If, the place or Region wherein they live, what may be more desired, then to live in a high and eminent place far distant from the dirt or mire of the earth, and to pass through a great part of the air by flying in a most short time? If the habit or clothing of the body, it is far more commodious to be covered with hair or feathers (which are no hindrance to the agility of the body) then to be oppressed with the weight of outward vestments: fivally if the pleasures of the body be compared, it is certain, that beasts do use them more daily and freely, than Man; since they are given to their feeding by the space of whole days, & more frequently exercise the act of copulation, and this without fear or shame: from all which it is most clearly gathered, that other living Creatures are far more happy than man, if the Soul of man doth presently dye upon the dissolution of the body from it. THE TWEFTH REASON. CHAP. XIII. It would not only follow from the former reason, that all other living Creatures should be more happy, than Man; but it also would follow, that among men themselves, those should be more happy, who were more wicked, and more given over and addicted to the flesh and to sensuality; and those more unfortunate, who contemning the pleasures of the body, do embrace virtue and justice; yea the best and most holy men should be the most miserable; who most estranging themselves from the pleasures of the body, do afflict & punish their flesh several ways. Whereupon the Apostle in the first to the Corinthians c. 15. Si in hac vita etc. If in this life only we have hope in Christ (that is, if nothing remaineth after this life) we are of all men the most miserable; and the reason hereof must be (according to the Apostles mind) because we are deprived of the goods & pleasure both of this life, and of the next, and further we do endure daily labours and sharp persecutions. THE XIII. REASON. CHAP. XIIII. WE see, that things are brought to that perfection, whereof they are capable; for example, Plants and all other kinds of living Creatures do by little and little increase, and are strengthened so far forth, as belong both to their body, and to all the faculties of the vegetative or sensitive soul, that so at the length they may come to that height of perfection, whereof each kind of them is capable. Therefore it must needs be expected, that man's Soul should in like sort arrive and ascend to the highest top of its own perfection: for seeing these inferior and most vile creatures do obtain the perfection of their own nature, why should not then that, which is most precious and most worthy among them all, in the end gain the same? But this the Soul of man cannot possibly perform, except it continueth after this life, immortal. Now the perfection of Man's Soul consisteth in wisdom & virtue, with the which her chiefest powers are beautified & adorned, and by means of which, those powers obtain their ends & chief perfection: But few there are, who in this life give themselves to the obtaining of wisdom, and therefore the greatest part of men make small or no progress therein; and those who spend their time in the search or purchasing of it, do scarcely get the hundreth part of that abundance of wisdom, whereof the mind of man is capable: for though a man should live a thousand years, yet might he daily profit and increase therein, & yet not obtain it in its highest measure. Therefore it is necessary, that the Soul of Man doth live after the death of the body, that in the next life (seeing in this it cannot) it may come & arrive to its perfection; since otherwise in vain should that capacity and extension of the Soul be given her; in vain should that unquenchbale desire of knowledge be engrafted in her; for that capacity and desire is in vain, which cannot be filled and satisfied. Besides, it is most absurd to say, that Nature, which in the smallest & most despicable things never doth any thing without a due purpose & end, should in the most noble creature of all, work and labour so much in vain, and to no designed drift, or project. THE XIIII. REASON. CHAP. XV. IT is certain, that the Soul of man cannot know itself in this life, except it be very obscurely and confusedly; (even as he which seeth a thing far of through a cloud perceiveth it imperfectly, as not being able to discern the colours or lineaments of it.) Now this want of the Souls perfect knowledge of itself, was the cause of so many different opinions of the Philosophers, touching its own substance, some of them teaching it to be of a fiery substance; others a myery; and some others, that it was a substance taken from the air & from the soul of the world (as their phrase was.) The Soul than knoweth not, either what itself is, or of what quality, whether a simple or pure spirit, or consisting of a most thin body; whether it hath distinct faculties and powers in itself, or that it performeth all her operations immediately by itself; what is the power and nature of those faculties; how they perform their functions; how the objects do meet and associate themselves with their faculties; how the organs and instruments of the senses do concur and cooperate with the animal spirits. In these and almost all other things belonging to herself, the Soul is strangely blind, and divineth, and conjectureth of them, as it were in a dream. Therefore if the Soul doth perish together with the body, she never knoweth herself, but remains ignorant thereof, both when she is first engendered, while she liveth, and after her death. But now it is most fitting both in nature and reason, that sometimes she might be able to contemplate herself, to see and perfectly to apprehend her own beauty, nature, and ornaments: for as nothing more clearly belongeth to the Soul, than her own Nature, and such things as are intrinsical and inward to her; so no knowledge is more necessary to her, than the knowledge of herself, and things appertaining to her; for she is most near and de●re to herself. Therefore it must necessarily be granted, that she is not extinguished after this life, but that, after she is once freed of the body, and of all corporal objects (which afore she apprehended by help of the external senses) and that by means thereof, she enjoyeth her own simplicity, then shall she see herself distinctly and clearly; and shall daily esteem those her goods & ornaments, which in this life she so smally prized. For one kind of understanding agrees to her, whiles she is tied to this mortal body; another, when by means of the body's death, she shall be set at liberty, & shall nakedly exist by herself. For while she remains in the body, she can know nothing perfectly, but what is corporal, and under a corporal show; whereupon it followeth, that she cannot see, or know herself; but after she is once divorced from the body, she shall then take the form and manner of understanding answerable to spirits, and then shall discern spiritual things, as now she apprehendeth by her eyes corporal things. For the manner of knowing doth ever answer to the manner of existence, and agreeth to the state of the thing which knoweth; since every thing worketh according to the manner of its own nature. THE XV. REASON. CHAP. XVI. THIS corporeal World, as also all things contained therein, were made for man (as is above showed;) for all things are disposed in that sort, as they may best serve to the benefit and profit of man. Thus the world seemeth nothing else, than a vast house furnished withal things necessary, whose inhabitant, possessor, or Fructuarius is man. So that supposing man were not, then were there no use of the world, but it should be, as a desert serving only for a den of wild beasts, and for a wood of thorns. Therefore seeing all things are first instituted for man, it followeth, that man is a most excellent thing, and created for a far greater and higher end, than it can attain in this life; for seeing so many different services of things, and so wonderful riches are prepared for man, for his better and more easy leading of this short and mortal life; how can it be thought, that no good or happiness expecteth him after his death, but that his Soul utterly decayeth with his body? Doubtlessly, this is a great argument, that he is ordained to enjoy (after his emigration & passing out of this life) a most noble, honourable, and admirable felicity & happiness. This point is further confirmed. If the Soul doth perish with the body, then it followeth, that the world, and all its admirable furniture was only framed by nature, that man for a short season and time might live, eat, drink, sleep, in gender, and then presently for ever decay. Thus this should be all the good, the end, and the truite o● so worthy and admirable a work. But it is not likely, that to so mean & small an end the heavens should be incessantly carried about, with such a daily motion: That the Sun, Moon, and Stars should still continue their courses; that the change of day and night, and the vicissitude or continual circles of times and seasons, as spring, summer, autumn, and winter should be ordained. Again, that winds should blow, the clouds should be gathered together, the showers should be poured down; that the earth should cause so many kinds of flowers and fruits, & should contain within its bosom such inestimable treasure; that the Sea should bring forth such several sorts of fish, the air should abound with so great store of birds, & Nature herself should so painfully labour in the producing of all things; And all this to no other end, but that man (being a mortal creature) should for a small time live in great misery, great ignorance & pravity of mind, & then instantly should return to nothing. If there be no other end nor fruit of so wonderful a work, as the world is, then in vain is it, & all therein created; and in vain doth Nature labour in all her actions. For what good doth man reap by living a short time in so many afflictions of mind and body? since this temporal life in itself is not good, nor to be wished for, both in regard, that it is mixed with so many calamities, as also in that no corporal good or benefit is for itself alone to be desired. For as the body is made for the soul; so the corporal goods are to be referred, and finally directed to the good of the Soul. Neither is this temporal life to be wished, as being a means to a greater good, because it is presumed by these men, who deny the immortality of the Soul, that no such future good remaineth after this life. Solomon had a feeling understanding of this point, who, after he had abundantly tasted all the pleasures of this world, did burst out into this sentence: Vanitas vanitum, & omnia vanitas. And then after: V●di cuncta etc. I saw all things, which are under the Sun; and behold all is vanity, and affliction of spirit. Solomon also in that his book of Ecclesiastes, prosecuteth many other points of this nature, but in the end he (as it were) preacheth to all men, that all the goods of this life, delights, riches, honours, and pleasures are to be esteemed as of no worth or price; to wit, as they are considered in themselves alone, and as they conduce nothing to the life to come. I add further, that this temporal life hath not only in it no true good, for the which it should be desired, but it is also intricated and entangled with so many evils, that it were far better, & more convenient for man never to have been, then to receive a soul liable and subject unto death. For (besides that man is wasted away with infinite cares, diseases, and miseries) he doth little or no good; or rather in lieu thereof, he committeth much evil, spending his life (for the most part) in all turpitude and baseness of manners and conversation, Now let the evil, which he perpetrateth, be balanced with the good he doth, and we shall find, that his wickedness by infinite degrees doth preponderate and weigh down his virtuous actions. If so, how then can it be truly conceived, that that creature which is the author of so great evil, and worker of so small good, and from whom no future good can be expected, should be accounted as profitable and necessary to the whole universe? Yea rather (as being a thing most pernicious and destructive) why should he not be instantly exterminated and banished from thence? If in a kingdom or Commonwealth there be found any any Family, whose endeavours in no sort tend to the common good, but only rest in the violating and breaking of the laws of the said state; it is thought necessary, that the said family should be utterly extirpated & rooted out, as threatening (if it should continue) no small danger and ruin to that kingdom or commonwealth: why then (by the same reason) should not all mankind (which betrampleth the law of God and nature under its feet, be exiled from all this most ample & large Commonwealth of the whole Universe, as a professed enemy to justice and virtue? From these premises we may further conclude, that man and the world itself were not only made in vain (since from thence proceedeth so small good) but also that Nature much erred in bringing forth mankind. For as he deserveth evil at that state, who bringeth in an improfitable nation, contemning the institutions and decrees thereof; Even so should nature be much blamed for her producing of mankind. All which things how far dissonant and estranged they are from reason, who seeth not? Therefore for the avoiding of these (otherwise) inevitable absurdities, we must confess, that the Soul of man remaineth after this life immortal, and that then she shallbe partaker of most high and inestimable rewards, or else of insupportable torments, according to her different carriage in this world. Thou mayst here reply, that granting the former reason for good and sufficient, it followeth, that all wicked men should be now borne in vain, or rather that in reason they ought not be borne; since their being in the world conferreth no good or benefit thereto, but only dishonoureth and wrongeth the same, abusing nature herself, & all the gifts of God to their own improbity and impiety. Whether wicked Men are made in vain to live in the world. I answer hereto, & grant that all men in the world, who before their deaths shall not be converted, but shall leave this world in a final impenitency, may (in a certain manner) be said to be borne in vain; since they decline and swerve from that principal end, whereunto they were created: & far better it had been for than, never to have been borne, then so to live and dye. Yet from this acknowledgement, it followeth not, that all Mankind & the whole world itself should be created to no purpose. First, because many men do here live virtuously, and shall hereafter be partaker of infinite remuneration and reward. Now these men alone are worthy, that the world should be created to their use, and serve them for the better gaining of so great a good, according as the Apostle saith: Omnia propter electos etc. All things are for the elect, that they may obtain salvation. And though the number of the reprobate be imcomparably greater than of the Elect; yet this is not either so few, nor of so small importance, as that God should repent himself of creating the world and mankind: for as he, who husbandeth an Orchard, & planteth in it many trees of a strange kind, of which the greater part prove dead and fruitless, the rest do bring forth good fruit, and sufficient for the maintaining of his household, cannot be justly said to have spent his labour in vain, but rather solaceth himself at the thought of his own pains, since the excellency of the fruit recompenseth the small number; especially seeing the store is able to nourish his family. The like (by way of proportion and analogy) may be conceived and supposed of God, who is the workman of the world and men, who are (as it were) his engrafted plants or seeds. Secondly, upon the former confession, it followeth not, that the world is made in vain; because wicked men are not altogether in this world to no purpose. For they serve to sharpen and stir up the virtue of the just. For while they afflict the virtuous by several means, they minister unto the other abundant matter of patience and humility, & give them plentiful occasion of ●●ore full exercise of their virtues. Since by this means the just do learn to contemn all earthly things, to follow and seek after heavenly matters, to fly to God, to repose all their confidence and hope in him, to give alms deeds, and finally to practise all kinds of good works and virtues. This is evident even by daily examples, & therefore S. Augustine well said, upon the Psalm. 54. Ne putetis etc. Do not think, that the wicked are in vain in this world, and that God worketh not good from them: for every bad man therefore liveth, that he may either repent, or that by him the godly and virtuous may be exercised. Thus in this sense God is said to use and apply the wicked to the benefit and health of the virtuous. Again the greatness of God's goodness and mercy touching the wicked in this life, mightily shineth since he bestoweth on them so many benefits and gifts, and inviteth them with such a wonderful longanimity & patience, that they may be only partakers of heavenly felicity. To conclude, the severity of his divine justice appeareth in them after this life by taking a most just revenge of their sins; and withal from hence we may gather, how great the malignity of sin is, which deserveth so dreadful a castigation and punishment, and lastly there is ministered hereby to the Elect a just occasion of praising and thanking Gods holy name, that they are delivered from these punishments. Therefore, although the wicked do not arrive to the principal end of their creation (in which respect they may be said to be borne in vain) yet this cannot be absolutely pronounced so of them, because they attain the second end, whereunto they were ordained under condition (as it were) to wit, if through their vicious lyves they made themselves unworthy and incapable of the first and chiefest end. Now if the Soul of man should perish with his body, none of these conveniences or profits could have any place, but in lieu thereof it would clearly follow (as it showed above) that both man and the whole world should be created to no available purpose or end. THE XVI. REASON. CHAP. XVII. THE beauty of the world, and of all the things contained with in the vast circumference thereof, is made by the author of the world, to the end that it may be seen, known and esteemed; to wit that we beholding the wonderful magnificence of such a work, may admire, praise and love the workman of it. So the pulchritude and goodly structure & artifice of Churches, palaces, pictures, & other humane works is framed, that it may be looked upon, and worthily prized. For if it be not seen by any, it is holden altogether as unprofitable: for to what conduceth fairness, & due proportion in portraiture, remaining only in darkness? For as smells, sapours, and pleasing sounds are but superfluous and needles, if there be no senses of smelling, tasting, and hearing; Even so all beauty and splendour of things, all subtlety and perfection of art is but redundant and in vain, if there be no eye either of body or mind, which cansee, apprehend, and observe it. But if the Soul doth perish from the body, the beauty of the world, and of all things in it, remain unknown, unapprehended, and buried (as it were) in eternal darkness. For in this life we hardly attain the thousand part of what is to be known, and this but confusedly and imperfectly; like a man of bad sight beholding pictures a far off. For we wholly rest in the external and outward grain of things, never penetrating into the internal and secret essences of the. And yet there (I mean in the essence) is shut up all the beauty and truth of things, there is the native and special ●orme; & there lies all the artifice, and wit of that great m●●d & supreme intelligence, which with its wisdom hath invented and framed all things; there are contained the reasons of all things; briefly, so great is the beauty of things in their essence, and so admirable is the excellency of the divine art therein, as that it may be boldly averred that to behold clearly the nature of a fly, or such like small creature, (as the A●geis do see) is more to be desired, then to obtain the empire of the whole world. For the Soul and mind would doubtlessly draw more 〈◊〉 pleasure from this intellectual light and contemplation, then from all corporal delights & honours whatsoever. Such will easily believe, what I say, who have at any time tasted the plea●sure of truth, which lieth hidden in these small things. And the an●yent Philosophers do conspire with me herein, who were so rapt and (as it were) drunk with the fairness of truth and wisdom, as that for their better leisure therein, they co●rēned all riches and delights of the body. Seeing then it is imcompatible with reason, that the beauty of the world, and of all other things, and the inward art discoverable therein, should be ordained but in vain, or but to continue even in darkness; it is not to be questioned, but that the soul of man surviveth the grave, and shall after this life attain to the perfect knowledge of all things. For then all hidden truths & the countenance of nature herself (which now is latent) shall appear in light, & then shall the soul admire and praise the artificer of all, who hath impressed a peculiar form in every body, and hath so framed and disposed it through his infinite wisdom. Some men may here say, that spiritual substances (such as we call Angels) do perfectly know the structure of the world, and of all other things therein; Therefore though man never have any full knowledge thereof, the world was not in vain made. I answer hereto, and deny the inference; for the structure of the world ought to be known of him, for whose cause it was made, that by such his knowledge, he may give thanks to his Creator. Now it was framed for the use and benefit of man, not of Angels (who have no need of a corporeal world:) Therefore man is to have knowledge of it, since to man it is made serviceable, and that in a double respect; to wit, with it profits and fruits conducing to the leading of a corporeal life, & with it splendour and pulchritude, for the exercise of wisdom and contemplation; that so from the work he may know the workman, & in knowing him, that he may admire, honour and reverence him, and carefully obey & keep his laws. THE XVII. REASON. CHAP. XVIII. THAT sentence & opinion, which banisheth away all virtue, and introduceth all impurity and vice, cannot possibly be holden, as agreeable to truth: For Truth and Wisdom do avert men from all turpitude and uncleanness of conversation, and ●●cite them to the love of honesty and virtue. For the virtue, which is in the understanding, is the cause of all virtue, which is in the affection and will; and this from the other proceedeth no otherwise, than the beauty of any work riseth from the art which is in the workman's mind. Furthermore light cannot occasion darkness; But truth is light, and the square of what is right; and vice is darkness, a lie, and a deviation or declining away from the path & rule of truth. Now this opinion, which teacheth the Soul to be mortal & corruptible, doth subvert and overthrow the foundation of all probity and virtue, and giveth the raynes to all licentiousness and sensuality. For who would walk in the cragged way of virtue refrain his desires, tame his lusts, abstain from doing wrong, and worship a divine power, if he did expect no reward for such his deportment and carriage, nor fruit of this his labour? Wherefore we find even by experience; that such as maintain the Souls mortality, are of a most licentious and profane life & conversation; for as in a commonwealth it cannot be brought to pass, that external justice and political honesty be observed, and violence and injury be restrained, except rewards and punishments be ordained by force of established laws; Even so virtue in mankind cannot be practised, & vice prohibited, where there is no expectation of reward and commination of chastisement set down by the decree and ordinance of God: The which remunerations and recompensations, seeing they are not ever paid in this life, it followeth, that they are to be reserved for the life to come; since otherwise it might be said (which were a heinous offence to aver) that a commonwealth is more wisely and prudently ordained and governed by man, than mankind is by God. The Wiseman in the second chapter excellently describeth the improbity of such as deny the soul's Immortality in these words: Exiguum & cum taedio etc. Our life is short and tedious, and in the death of a man there is no recovery; neither was any known, that hath returned from the grave. For we are borne at all adventure, and we shall be hereafter, as though we never had been etc. Come therefore let us enjoy the pleasures, that are present, and let us cheerfully use the creatures, as in youth etc. Let us leave some token of our pleasure in every place, for this is our portion, and this is our lot. Thus we see how these men do place their chief felicity in the pleasures of the body. Now after this, Solomon proceedeth further, showing how such men bear themselves to the virtuous, how they spoil them, afflict them, & kill them, making their own power and might the law of justice, so holding that for lawful, which they can and will execute; then the which nothing can be reputed more injurious: for thus he bringeth in them saying: Fortitudo nostra etc. Let our strength be the law of our unrighteousness, for the thing, that is feeble is reproved as unprofitable. To conclude, the Wiseman endeth thus in his own person: Haec cogitaverunt etc. Such things do they imagine, & go astray, for their own wickedness hath blinded them; and they do not understand the mysteries of God, neither hope for the reward of righteousness, nor can discern the honour of the souls, that are faultless: For God created man without corruption, ● made him after the image of his own likeness. In which words he giveth a reason, why man according to his Soul is inexterminable, without end, and incorruptible; to wit, because he is like to God, as being his image: For in respect of his mind and soul, man is capable of divinity, as also of every truth, and goodness: Therefore seeing this persuasion of the death and mortality of the soul is so pernicious to all virtue, morality and conversation, we may infallibly conclude, that it is most false, as being not warranted with any just show of truth. Again, that sentence, which is the source and wellspring of all justice, piety & virtue, cannot be false; for as light cannot proceed out of darkness; so the shining splendour of truth cannot rise from the obscurity of errors. And certainly, it is absurd in itself, that the error of judgement and a false persuasion of mind, should become the fountain of all justice and probity. But this article, which teacheth the soul's immortality, and that after this life it is to be rewarded or punished, is the groundwork of all justice and probity; since through this expectation man is deterred from vice and impelled and persuaded to virtue. Whereupon it hath been ever observed, that such men, as ever grew eminent through the praise of virtue, were incited to the practice of it through the persuasion of the soul's immortality: from thence then it followeth, that this sentence must be most true; since it is is incredible, that the nature of the mind or soul should be so ordained, as that the true & perfect knowledge of itself should be the cause of all improbity and lewdness, and an erroneous persuasion the occasion of virtue. For so it would follow, that nothing would be more necessary, and convenient for the Soul, then to be ignorant of its own nature; and nothing more dangerous, then to have a true knowledge of itself, which paradox is most incongruous and absurd; since all wisemen esteemed this sentence: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nosce teipsum, as an Oracle; in so much that Plato in Charmide witnesseth that these words were inscribed in the front of the temple of Apollo at Delphos, to the end (no doubt) that all should take notice, that the observing of this sentence is the only way to true felicity, revealed to man by a supernatural power. Whereupon I●uenal thus writeth: E calo descendit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, this sentence, Know thyself, descended from heaven. Perhaps thou m●ist here say, that virtue is a reward to itself, and vice its own punishment; therefore though the Soul be mortal, and that it is not to expect after this life either reward, or to fear punishment; yet by this means it is sufficiently incited and stirred up to embrace virtue and fly vice. I answer hereto and say, that this Stoical imagination is but weak, and of small Whether virtue be a reward of itself. force to govern the affections of men; (though at the first appearance it heareth some show of probability) and this for several reasons. First, because the beauty of virtue and deformity of vice, is a very secret & hidden thing, and apprehended but by few, whereupon it riseth, that it cannot efficaciously move the minds of men: since nothing, which is unknown, stirreth the affection. Secondly, because this reason is little prevailing, even in those minds, which make show to admit the force of it; for who is he, which flieth pleasure only by reason of its inward turpitude, & as it is adverse to the law of reason; and embraceth the way of virtue▪ only because the virtue is in itself fair; and agreeable to reason, not being, induced thereto through any other motives? For the Stoics themselves (who first did venditate and teach this doctrine) were not persuaded to ●ine answerably hereto, as moved only through the force of virtue and vice, but rather through honour or contumely and disgrace; as those which were famous among the Romans and Grecians were accustomed to do. This T●u●ly witnesseth in many places: Trahimur omnes etc. We are all drawn with the desire of praise, and even the best are led with glo●y: yea those very Pro Archia. Poeta. Philosophers, who have written of the contempt of glory, have notwithstanding subscribed their names to their own books; And thus in despising of honour and reputation, they seek after honour and reputation. For the incytements & allurements of pleasures (which are obvious and near to the senses) are far more prevailing to draw men to pleasures, than their ugliness and foulness, (which is very subtle and scarce conceyned in mind) is of force to restrain them; since things & objects, which are accommodated to the senses do vehemently and forcibly move. In like sort the asperity and unpleasing sharpness of virtue (which is repugnant to the flesh & our innate desires and affections) is more powerful to deter the mind (naturally ever confederate with the flesh) from the practice of it, than the beauty of it is forcible to procure love and admiration thereto. Therefore, from hence it is most evident, that man standeth in need of other more strong incentyves, by the which his mind may be impelled to the study and pursuit of virtue, and to the profligation and driving away of vice and impiety. Thirdly, because that Paradox of the Stoics▪ virtus sibi iustum est praemium: Virtue is a sufficient reward to itself, is most false: for nothing worketh only to the end, that it may work; and that it may rest, and be contented in the worth of its own operation; but it ever intendeth something further, which it may obtain by such its action, as is evident both in those things, which are wrought and performed by nature; as also by Art: for the Heavens (for example) are not moved, as taking delight in such their motion, but for the conveniency of the inferior world, and the benefit of man. In like sort, the seminal virtue, which is in seads, plants, and living creatures, worketh not to the end, that it may please itself with such its operation; but that thereby things may be form, borne, grow, nourished, and bring forth fruit: neither do living Creatures work for the work itself, but that thereby they may procure & get such things, as be profitable to them, and avoid, what is dangerous & hurtful. After the same manner Artificers do aim at some things beyond the practice of their art, for the which they work. The like may be said of the operations of virtues which are no performed by reason of that good and beauty, which is in them; but are finally directed to some one thing, which is most good, and which is chiefly to be desired. And although several virtues do not extend themselves in their actions beyond the peculiar and formal reason of what is good, which is set down to every one of them; yet the mind, which possesseth them and useth them, as it instruments, is not satisfied with that good, but expecteth some further end thereby; whether it be honour and glory, or the joy of future felicity, which is to be given by God after this life. And hence it proceedeth, that those, who are either ignorant, or do not think of the reward of the future life, have in all their famous and most celebrious actions been moved with the desire of glory. And hereupon we find Tully thus to write: Ex Pro Milone. omnibus praemijs etc. Among all the rewards of virtue, glory is the most ample reward, by the which the shortness of man's life is comforted with the memory of posterity. As also in another place ( 2 Pro Archia Poe●●. ) Nullam virtus etc. Virtue desireth no other reward for her labour and pains, than this of glory; of which it we should be deprived, to what purpose should we undergo so great pains, and labours in this so short a course if man's life? This was Tully's opinion, because he was ignorant of greater rewards. So the ancient Romans, who were wont to make a specious and fair show of virtue in their actions, were for the most part led thereto through the desire of praise, as S. Augustine ( 3 l. 5. de Civit dei c. 12. ) showeth. So evident it is, that man's nature in performing the works of virtue, doth desire and expect somewhat more, than the beauty, & goodness, which is in these actions. And this which is further expected aught to be such, as that it may more powerfully draw and impel man's will to virtuous operations, than the pulchritude and inward fairness of it is able to do. Which point is made more evident by this consideration following. God (the author of nature) hath mixed those functions, which belong either to defend life, or to propagate and continue the kind of any Creature (to wit taking of meat and procreation of offspring) with great pleasures; lest otherwise (perhaps) living Creatures, as being weary of the labours & troubles accompaining the same, should neglect those functions; or at least should not perform them so diligently, as were necessary for the conservation of the particular or continuance of the species and kind. But with the most operations of virtue, either no pleasure or very small is adjoined, but for the most part great labours, solicitude and trouble. For the way of virtue is hard, and is not passed over without toil or molestation. It is hard for men to bridle the passions, to curb the affections of the mind, to moderate desires, to extinguish malice & envy, and to encompass all motions within the circle of reason. It is a laboursome thing to suffer injuries, to restrain hate and anger, to relieve the needy with their goods, and duly to pay debts. Therefore seeing in the exercise of virtue, there is either none or very small allurements; but on the other side, many asperities diverting the mind from thence, it was requisite that (besides the force of virtue) there should be some other causes, which must forcibly impel the mind thereto, and deter it from vice, to wit rewards & punishments without the which no man would enter into the thorny path of virtue, or being entered would go forward therein, or would contemn the invitements of sensuality: for if the Providence of God hath much sweetened these lowest functions, consisting in the preserving of life, and perpetuating of posterity, lea●t otherwise they might be pretermited and neglected; who then can be persuaded, that the chiefest operations of the soul of Man (by the which we are made like to God) should be so little respected by the said Providence, as that we should want all incytements for our greater encouragement therein? Certainly this care of Providence were most preposterous. For although virtue be sharp and adverse to the flesh, & vices grateful and pleasing; notwithstanding the consideration of the reward, which is adjoined to virtue (wherein is contained an eternal and inestimable pleasure) doth so temper and gentle the bitterness thereof, as that it maketh it to seem sweet and to be desired; and on the contrary part, an inward and serious reflection and meditation of the most severe punishments prepared hereafter for vice and wickedness, causeth the pleasure of it to seem bitter and loathsome. Now, what is heretofore spoken of the operations of virtue (to wit, that itself should not be a sufficient remuneration for itself) is to be understood of those actions of virtue, which can be performed in this life. For we do not deny, but after this life there is an action of virtue, which is a reward of itself, and of all other precedent operations of virtue. And this is the clear vision of God, and the love and joy flowing from thence: for these functions or actions of virtue are chiefly to be desired for themselues, so as no other further commodity is to be expected therein; seeing in this vision our supreme felicity, formalis beatitudo (as the Schoolmen speak) consisteth. Now that these operations make us happy, this riseth not from thence, that they are the operations or functions of any virtues, but in that they conjoin and unite the Soul with God, who is summum verum, summum pulchrum, & summum bonum: our chiefest truth, chiefest beauty, and good. Wherefore from hence we may observe, that we do not place in these actions our happiness, as the Stoics did in virtue: for they reposed their supreme happiness in virtue itself, and in a resolution of the mind subject to reason, & not in the Object, to the which virtue tieth our mind; thus they made virtue itself to be both the formal & obiective beatitude; that is, the subject from whence this beatitude riseth, and the formal cause, why in these functions of virtue consisteth man's beatitude. But we place not this our felicity principally in these operations of virtue but in the Object, to the which these operations do unite our soul and mind; so as these operations cannot be called our felicity, but with reference, as they are a certain perfect union and vital conjunction with our summum bonum, or supreme happiness. Besides the Stoics taught, the operation of virtue to be in our power, flowing (at our own pleasure) from the freedom of our will; whereas we maintain that blessed function not to be in our own power; but to be a celestial, constant, immutable, and sempiternal gift, divinely infused. But it may be here objected, that glory and praise is a sufficient incytement to the study of virtue, and consequently, that there is no need of rewards or pains after this life. And of this opinion Tully may seem to be, who wonderfully magnifyeth this reward in these words following. Nulla merces à virtute etc. No other reward is to be expected for virtue, than this of honour & glory. Of all the rewards of virtue, glory is the most ample and large: which comforteth the shortness of life with the memory of posterity: which maketh that being absent, we are present, and being dead we do live; by which degrees of honour, men may be thought to ascend to heaven. In like sort in another place he thus writeth; Non vita ha● etc. This is not to be termed life, which consisteth of the body and the soul or mind; but that, even that is truly life, which flourisheth in the memory of all ages, which posterity nourisheth, and which eternity itself ever beho●deth. I answer hereto and say, that glory & humane praise is no sufficient reward for virtue, and this for divers reasons. First, because the desire of glory corrupteth the good & perfection of virtue, leaving thereof only an outward show, and a mere representation: for virtue (as Aristotle and all Philosophers 2. Ethic. c. 4. define it) is a love of that, which is good, or honest, only in that respect, that it is good; Therefore if one do a virtuous work, not through any love of virtue, but through the hope either of profit, pleasure, or praise, it is not the work of true virtue, but only an external pretext thereof; for the inward life, and (as it were) the soul of virtue is absent here; for as a living creature consisteth of soul & body, so a perfect work of virtue is grounded upon an inward liking of what is good, & an outward work. And as when the soul leaveth the body there remaineth only a dead Carcase; even so the desire and affection of what is good and virtuous being extinguished, nothing is left, but only an empty show or image of virtue. So far short then is glory and praise from being a sufficient and efficacious incytement of virtue, as that true virtue is even corrupted and depraved thereby; no otherwise, then certain hot poisons do so stir up & awaken the sleeping spirits of a man, as that they do utterly dissolve, dissipate, and extinguish them. Secondly, Glory is not sufficient hereto, because the scope and End of glory is prevailing only in certain few external actions, which are performed upon the open stage of the world; for (as it is above showed) it doth not excite and persuade a man to the inward affection and love of virtue, but only to the outward action; & this not to every action, but to such as may be most conspicuous and markable in the eyes of many. For the humour of glory & praise is fully satisfied, if a man seem externally virtuous, honest and valorous, though in the secret closet of his soul he is found to be wicked, and cowardly. Therefore this desire of praise (which is but an idle diverberation or empty sound of air) rather engendereth Hypocrites, then true followers of virtue. Thirdly, because the reward of virtue ought to be a certain solid and intrinsical good, which may affect the soul itself, & which is more noble than virtue; since the End ought ever to be more excellent than the means. But humane glory is a thing merely extrinsecall, resting only in Why are men so desirous of praise the persuasion and judgement of men; but bringing no perfection or worth to the mind. For what can the opinion of a company of poor mortal men advantage me? Or what can their speeches and words avail me? Thou mayst here reply, from whence then proceedeth it, that almost all Valerius Max c. 8. men are overruled with the desire of praise and glory? For as one saith. There is no such humility of mind, which cannot be mollifyed with the sweetness of glory. Which saying is so true, as that this affection of Philotimy, and love of honour & reputation hath suddenly crept into the minds of most holy and devout men. I answer, that there are three causes hereof. First, because there is in all men an innate appetite and desire of excellency, which mightily ruleth and swayeth in the mind: for there is nothing more to be desired in that, which is good▪ (whether it be virtue, power or nobility) then to excel others in the same good. Now honour is the testimony of this excellency; glory a knowledge and opinion of the same excellency, and praise a diwlging and dilating of the same. Whereupon when these are ascribed and given to any one, there riseth in him an apprehension of his own excellency, with the which he is wonderfully delighted. Even as (on the contrary) by convicious speeches and reproach there is stirred up a cogitation of ones vility and baseness, which is displeasing and distasting to every one. Therefore all men love praise and glory, because these are signs of excellency; and hate, contumely & disgrace, as marks and badges of abjection and unworthiness of mind. Secondly, all men covet honour; because as the mind greatly desireth to be eminent and excelling; so it desireth to be so reputed in the judgements of others; for the soul or mind of man deemeth this to belong to it, as a certain new essence, or as a new intelligible life (as I may call it) under the glorious show and form whereof, it being known, it seemeth to live in the minds of men. For as the Philosophers do say Intelligere, est quoddam rei intelligibilis esse: to understand and know a thing, giveth a certain essence and being to the thing so known. This point Tully may be well thought to insinuate in the words above recited: E● est vita etc. That is the life, which flourisheth in the memory of all ages which posterity nourisheth, and through the which we being absent, are present, and being dead, do live. Therefore this memory, this estimation, & eternising of one's fame is a certain life of the soul, and her endowments; which is not discerned by the eye, but understood by the mind; consisteth not by nature, but by the judgements and censures of minds; doth not intrinsically in here to the soul, but is extrinsecally possessed; by which means the soul may be said to live in the minds of men, & to have so many lives, as there are men, in whose hearts it is highly magnified and valued. This life is so much esteemed sometimes by the soul, as that it is content oftentimes to contemn corporal life for the preserving of it, and to expose the body to most certain death, before it will suffer the least blemish & loss of reputation & name, so holding it more worthy to live by memory in the minds of others, then in his own person and body by nature. Which is an evident argument, that glory (although it be but an imaginary and empty thing) is more worthy and preciable than riches or pleasures. For such is the excellency of the mind, as that it preferreth the least goods properly belonging to it, before the greatest corporal goods. Thirdly, All do seek after glory, because glory is conducing and profitable to many things; for it retaineth and keepeth man in his duty, withdrawing him from all turpitude, ●loth, and improbity, lest otherwise he should lose his good name; for want of shame, and an utter contempt of what honest men do think of one, is a point most dangerous. Furthermore, Glory maketh, that men may with pleasure, grace, & credit negotiate with others in public & in the eye of the world, where base and degenerous persons dare not appear. Again it procureth, that men are advanced to magistracy and public government; since the gates of honours and dignities are shut to the infamous, and such as are abject. Lastly, it causeth, that we converse among men with fruit; for whether it be in a course of doctrine and learning, or in the administration of justice, neither of them can be performed without the reputation of a good Prover b. 22. Eccles. 4. 1. name; and therefore the Wiseman truly said: Melius est etc. A good name is to be chosen above great riches: as also in another place; Curam habe etc. have regard to thy good name, for that shall be prized with thee, above a thousand treasures of gold. THE XVIII. REASON. CHAP. XIX. AGAIN, if the Soul dyeth with the body, than (besides all the former inconveniences above alleged) these two do follow. First, that injuries and wrongs should remain unrevenged, and that any wickedness whatsoever in mankind should be committed with all impunity, & without any suffering on the delinquents side. Secondly, that there should be no reward allotted for virtue & piety, nor no fruit thereof. That in this life oftentimes there is no revenge or compensation taken for wrongs, is manifest: for we see daily many most wicked and impious men, and oppressors of the innocent to flourish greatly in this life, and to abound with all kinds of temporal goods, as riches, honours, and delights; but the just and virtuous to be still entangled with diverse calamities, and to pass their whole time in affliction; as if Prosperity should be the reward of Impiety, and calamity of justice and piety. Therefore of there be no retribution of these matters after this life, then in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or perturbation of order it is most evident; to wit that all heinous offences and crimes should be unpunished, virtue unrewarded, justice trodden under foot through contempt, and iniquity erected. For wrongs and flagitious sins are supposed to continue, and to pollute this Common wealth of the whole Universe, till they be revenged, and become expiated by due punishments, as is evident from the common judgement of all men. It also further might be inferred, that if there be no chastisement of vice, nor remuneration for virtue, there were no divine power or providence, undertaking the care of men's affairs; but that all things are carried with temerity & rashness, & that every man's will & power becomes a law to himself: for nothing can be more adverse & repugnant to the nature of Providence, than this kind of licence & impunity. For as we may truly say, that, that Kingdom or State (if any such were) either wanted a governor, or that the governor were injust, & a defender of wicked men; if therein there were decreed no revenge for notorious & public transgressors; Even so if in this Kingdom (as it were) of all mankind, all actions should proceed freely without any expectation either of rewards, or fear of punishments, we might well collect, that there were no providence, nor any supreme moderator, by whom humane affairs are governed, or if there were any, yet that he is unjust. This is confirmed, in that the first office of a governor is, that Laws may be observed with due distribution of rewards and punishments, according to men's different comportment and carriage▪ for thus all actions are brought to the balance of justice, than the which nothing is more desired in this world. Now where this is wanting, it is certain, that providence and true government is also wanting. The same point is also further made evident, because it chiefly belongeth to Providence, to give to every one, what is his own; this being the inviolable law of justice, which in government & true administration of things is most religiously to be observed: whereupon Divine Providence observeth this most precisely in all things created (according to their different capacities) giving to every one what is agreeable to their nature and condition. Now if this order be kept in the lowest and meanest creatures, then with much more reason ought it to be observed in the worthiest thing of the world, which is man's Soul, which only is capable of justice and injury, right and due. Certainly, it is absurd that all things agreeable to their natures should exactly be measured and given by the Providence of God to mice, gnats, worms, and the like (who are not capable of justice or wrong) & yet those things should not be given to the soul of man, which are due, and best sort to it; and which the soul itself through her good or bad actions deserveth. We cannot but think, that the care of divine Prodence is about small matters very preposterous, if it be wanting in the greatest things. For from this then would fall out not much unlike, as if a Prince should carefully provide of all things necessary for horses, mules, and dogs, and yet should absolutely neglect his own family, without setting down any recompensations to his most trusty servants, or chastisement to malefactors. Then the which proceeding what can be imagined more exorbitant, or less agreeable with reason? For by how much any thing is more worthy and more near to God, by so much it requireth a greater care of Providence, that it may attend its end. A reasonable nature is the sole family and household of God; since this nature only acknowledgeth God, and prosecuteth him with honour and reverence. This also alone contemneth and offendeth him; and therefore it alone deserveth reward and punishment. Now from these premises it is manifestly convinced, that there is no divine power, nor any Providence, if the soul be extinguished with the body: for if it be extinguished, then is there no retribution nor any justice; but injuries and wrongs remain unsatisfyed, virtue becomes dishonoured; and finally there is found in the worthiest creature of the world, the greatest perturbation and inversion of order, that can be imagined. All which inferences being granted, do evidently prove the world to be destitute of a rector or Governor. And hence it is, that this consideration chiefly hath in all ages perplexed the minds of men, and hath impelled them to deny divine providence, and to satisfy their own affections & desires. And the greatest motive to withdraw men from this false opinion, was to consider good or evil was prepared for man after this life, as the Prophet most excellently explicateth in the 72. Psalm. Only the mature ponderation of this, appeaseth the mind, and causeth it to tread a virtuous & resolved course in all adversities. But it may be here answered, that the souls of the wicked are sufficiently punished for all their wrongs, injustice, & other their transgressions, in that they are extinct with the death of their bodies: but against this I say, that this perishing and death of the soul (if any such were) is ordained not as a punishment, but as a condition of nature; which no less the virtuous and just do undergo, than the wicked. Like as in a Commonwealth, if there were no other other punishments to be inflicted upon delinquents, than the natural death of body, which according to the course of measure is to fall to every one; it might be truly said, that no pain or chastisement at all were absolutely set down for malefactors; but that all liberty and impunity prevailed therein; for punishment ought to be inflicted for the fault, as a just recompensation of the same. So as if there be no fault, then is there not any place for punishment. Now this supposed extinction of the soul (above understood) is not inflicted for any fault; seeing the virtuous are no less subject to it, than the wicked. THE XIX. REASON. CHAP. XX. THE world was created by God, to the end that the perfection of his Divinity might shine, and appear in it, as in his most beautiful and admirable work: for this manifestation is the last end of God, or of the first agent in the framing of the world. For nothing is more worthy than God▪ who worketh for his own sake, and intendeth lastly his own good, which good is not intrinsical to God (for this kind of good is ever present unto him, neither can it be increased or diminished) but only extrinsecall, which is nothing else, than an open declaration of his perfections in his Creatures, and by his creatures, in the which his extrinsecall glory consisteth. And in this sense the Philosophers are accustomed to say, Idem est primus agens, & ultimus finis. One & the same thing is the first agent, and the last end. The reason hereof being, because the first agent doth not necessarily intend in the last place his own good. Which point is warranted out of the holy Scripture, Omnia propter Proverb. 16. semetipsum operatus etc. The Lord made all things for his own sake; yea even the wicked for the day of evil. God worketh all things, not only by a positive action in doing, but also by a negative action, in suffering and permitting, for the word, to work, is here taken in a large signification: God worketh propter semetipsum, that is, for his own glory, that thereby the perfections of his excellency may be manifested and known: Impium quoque, yea even the wicked etc. because he suffereth a man to be wicked, and being wicked he ordaineth him to damnation and eternal punishment, & all this, which God doth, tendeth to his glory. But if the soul be mortal, the divine perfections in God are so far off from shining in the fabric & disposition of the world, as that they may rather seem to be obscured: for it is no sign of the power of the Creator, but rather of his weakness, that he could not make the Soul of man (which is the Lord of things) immortal, seeing that condition is best sorting to the dignity of the soul. It is not a point of wisdom to make such things eternal, as are serviceable, and (as it were) slaves to man, as the world (which is his house) and the like; and yet to shut or confyne the Lord of all within a narrow conpasse of time, and that being once ended, himself for ever to be extinguished and to resolve to nothing. It is not the office of goodness to bring all other things to that perfection, which is agreeable to each of them; and yet so to neglect the Soul of man, as that he can never attain unto the hundreth part of that good, of which it is capable. It is no Providence to leave the soul to its own appetites and desires, without setting of any rewards, which may allure it to virtue, or punishments, which may deter it from vice; to leave sin unpunished, and justice violated, & to permit in the world so great a disorder and confusion; the impious ruling and tyrannising, and the just and virtuous remaining oppressed, and this without any future hope of bettering of things, or of reducing them in any more convenient order. What should I here speak of Mercy & justice? For what mercy is it, that man should live so short a time, and lead his corporal life afflicted with so many miseries, without any expectation of happiness for the time to come? Or what pleasure can this life afford, which is mixed with such store of worm wood, as that to a prudent man it seemeth most bitter, except the sweetness of a future expectance doth temper it? Or what equity & justice is it, that good men should be oppressed, afflicted, & murdered by the wicked without any revenge or recompensation of so great and insufferable wrongs: that there should be no rewards proposed for piety, justice & virtue; nor punishments for wickedness and in justice? that the wicked▪ should abound withal the goods of this life (as riches, honours, pleasures, and domination or rule) & the godly & pious should live plunged into all afflictions and calamities? Who considering these things, will not repute them rather signs of cruelty and injustice, then of mercy and justice? And that the divine power is a favourer of the wicked, and an enemy to the virtuous, if there be not after this life a just compensation & retaliation made to both these kinds of men? And hence it is, that the Heathens, who thought little of any retribution after this life, did often accuse the Gods of cruelty & injustice. Of which point many examples are extant in Homer, Euripides, Athan●us, and others. Yea such a cogitation will enter into the minds of some Christians, whiles they do not cast their eye of things to come after this life. And certainly if nothing were to chance to the soul after its separation from the body, it were not an easy matter to vindicate and free God from the aspersion and note of cruelty & injustice, as above is showed out of Chrysostome. For who would esteem that King to be just & benign, who should suffer in his Kingdom so great a confusion, as that no reward should be proposed for virtue, nor punishment for most facinorous crimes; but that the wicked should perpetrate any mischiefs (though never so heinous) without any fear of law, or feeling of any due punishment or castigation! But now acknowledging the soul's immortality, all the former inconveniences do cease, and all secret murmuring and complaints against God are silent. For this foresaid confusion lasteth only for a small time; which (being once passed) shall hereafter be corrected in an eternal order, for to every one after this life shallbe allotted his place state, and degree; and there shallbe a just retribution for all actions whatsoever; there no evil shall remain unrevenged, nor good irremunerated and unrewarded. For as a skilful painter is not ignorant in what place he is to put each particular colour (as black, white, & the rest:) so God knoweth where to range every one in this whole Universe, be he virtuous or wicked. And as from that fitting distribution of colours riseth the beauty of the picture, even so from this disposal of Souls, the splendour of the Universe proceedeth; which Universe is (as it were) a certain portraiture of God's divinity, wonderfully exhibiting to us his power, wisdom, goodness, Providence, mercy and justice. Therefore there is no true reason, why the just should complain of the Providence of God for their suffering of calamities in this life; since the pressures and afflictions here are but short, and but small in a generous mind; but the the fruit there of most great, magnificent, & eternal. It being true which the Apostle saith (than whom no man perhaps in this world hath suffered more) Momentaneum & leave etc. Our affliction, which is but for a moment, worketh in us a ●arre more excellent and eternal ●. Cor. 4. weight of glory. Now that ought not to be accounted grievous, which is recompensed with so great & inestimable a reward. Besides Tribulations are of force to file away the rust of the soul, and to cause an abstertion and washing away of its daily spots; for no man in this world is so pure, but some small blemishes are daily contracted in his soul, which by means of affliction are obliterated & removed. In like sort, there is no cause, why the virtuous should stomach the prosperity of the wicked, since this is short, momentary and mixed with much bitterness; & is hereafter to be attended with everlasting complaint and lamentation. There is no man, which will envy a draught of wine to be given to a thief, or the enjoying of solace for some few hours, which is already condemned to the wheel and death. And the Prophet saith, Noli aemulari etc. Fret not thyself, because of the wicked men, neither be envious for the evil doers etc. for they shall wither, ●● Psalm. 36. the green herb. In like sort the wiseman thus teacheth: Stuppa collecta etc. The Congregation Eccles. 21. of the wicked is like tow wrapped together; their end is like a flame of fire to destroy them. The harvest will come, when all sinners like hurtful herbs or chaff shallbe gathered together, and cast into the fire, as our Lord himself hath taught in that wonderful parable of his, in Matth. cap. 13. THE XX. REASON. CHAP. XXI. IT is so provided by nature, that who have committed grievous sins, do suffer a secret sting, and touch of Conscience, with the which they are sometimes so tormented, as that they deprive themselves of their own lives. For their conscience doth daily accuse & condemn them, & pronounce them worthy of punishment, & cause them ever to stand in fear, as if some dreadful evil were hanging over their heads. From hence it proceedeth, that these men (that they may the more divert their minds from these thoughts, and free themselves of all such trouble) give themselves over to all sports, recreations, banquet, and to other external societyes; thus avoiding their inward accuser and torturer, for nothing is more displeasing to them, then to be solitary and alone, and to enter into any secret discourse with their own souls. Now this horror of mind & prick of conscience is a presage of a future judgement and revenge, which expecteth the souls of the wicked after this life. Their sins & offences are (as it were) seeds of eminent punishments; & therefore this their trouble of mind riseth even by an instinct of nature from the remembrance of their own sins. But now, we are not to think, that the presages and foretellings of nature are but idle and needless instincts; for if nothing were to be feared after the body's death, and that no evil were to ensue thereupon, then should in vain this instinct be implanted in man's soul, and in vain should an evil conscience project & forecast any such dreadful and direful matters. In like sort a conscience privy to itself of its well doing, bringeth great solace to the mind, and therefore Tully saith: Magna est vis conscientiae etc. The force of conscience both in the good, and in the bad, is great; that they who committed no evil, do not fear, & those who have offended, may ever have their punishment before their eyes. He also in another place thus writeth: Si optimorum consiliorum etc. If our conscience be ever a witness throughout our whole lives of our good deliberations and actions, then shall we live without fear in great integrity & honesty of mind. And the reason thereof is, because the soul doth presage that good and happiness, which is reserved after this life, for all true worshippers of virtue. THE XXI. REASON. CHAP. XXII. THE Immortality of the Soul is further evicted from the return back of Souls after this life. For it is evident even by infinite examples, that the dead have been raised up, and that the Souls of the dead have returned from the places, wherein they were, and have appeared to the living. We read in the first book of the Kings cap. 28. and in Ecclesiasticus cap. 49. that the Soul of Samuel (then dead) appeared to the Enchantress Pithonissa, and to Saul, and did prophecy unto him his destruction. Again the soul of Moses (whether in his own body restored unto him at that time by divine power, or in a body assumed by him) together with Elias appeared in the mount Thabor to Christ, and to the three chief Apostles Peter, james, & john, as is related in Matthew cap. 17. and Luke cap. 9 The souls of Onias & jeremy the Prophet exhibited themselves to the sight of judas Machabeus, and much encouraged him to the vanquishing of his Country's Enemies, as appeareth in the first of the Maccabees c. 15. The Apostles S. Peter and S. Paul appeared in sleep to Constantine the Emperor, and showed him a means to cure his leprosy, as it is recorded in the seaventh Synod Act 2. and testified by many Historians. S. john (the Evangelist) and S. Philip the Apostle appeared to Theodosius, & promised him victory against Eugenius; which presently followed and not without great miracle. The same apparition was seen also by a certain soldier at the same time, lest otherwise it might be thought to be forged by the Emperor, as Theodoret writeth, l. 5. histor. c. 24. The same Evangelist with the blessed virgin exhibited themselues to the ●ight of Gregorius Thaumaturgus then waking, and instructed him in the mystery of the Trinity. This point with the form of the doctrine is recorded by Gregorius Nissenus, in the life of Thaumaturgus. I omit many other apparitions of our blessed Lady recorded by Gregory the great and other more ancient authors. In like sort Amb●rse serm. 90. writeth, that S. Agnes appeared to Constantia the daughter of Constantine, and cured her of a most dangerous imposthume or swelling. Eusebiu● reporteth l. 6. histor. c. 5. how S. Polemical (the third day after her martyrdom) appeared to her Executioner in the night, and told him, that she had obtained favour from God in his behalf in recompense of his gentle proceeding with her; upon which apparition the Executioner instantly became a Christian & after his constant profession of the Christian faith, suffered a most glorious death, and martyrdom. It were over labour some to recount all the apparitions both of the holy and wicked souls, which are found in approved authors; all which to say to have been forged were over great impudence; since this were to take away the credit of all histories and to cast an aspersion of falsehood and deceit (without any show of reason) upon many most holy, learned, and grave authors; for many both of the ancient Fathers, as also of historiographers (especially Christians) have made frequent mention of this point; yea even among the very heathens, Home●▪ ● 11. & a●●bi virgil. ●. 8. Aenead. Ouid. l. 4. Metamorph. it was a thing generally acknowledged, as appeareth out of Homer, Virgil & others. Therefore seeing it is a matter most evident by so many examples, that the Souls of the dead have appeared to the living, we may demonstratively conclude, that those Souls did not dye with their bodies; but do continue immortal, and have their reward of glory of punishment, according to their actions performed in this life. This point of the Souls immortality is in like sort made clear from the raising of the dead to life. Now that the dead have been recalled to life, is proved by many unanswerable examples. And first the Prophet Elias restored to life the dead Son of the widow Sareptana, as appeareth in the third of the Kings c. 7. Elisaeus also raised the son of Sunamices, as we read in the fourth of the Kings c. 4. Yea Elisaeus (being himself dead) only by the touch of his bones restored to life one, that was dead, as we find in the 13. chapter of the said book. Christ (our Lord and Saviour) besides others raised, to life Lazarus (being dead four days afore) and this was performed in the eye of all jerusalem, as S. john relateth c. 11. Finally to avoid all prolixity, diverse were restored to life by the Apostles, and other most holy men, as appeareth from Ecclesiastical histories, and other approved authors. Now the resurrection and rising of the dead, is an evident sign, that the souls are not utterly extinct; but that they remain separated after death, till through a convenient disposition of the body, they be reunited to it. For so soon, as the whole disposition of the body (which is necessary to this union) shallbe perfected, and that the soul shall there exhibit itself in wardly present, then doth this union immediately and freely follow: partly like as fire touching chips, or any other such combustible matter, doth through a mutual attraction, naturally cleave thereunto. For the body being made apt, and rightly disposed doth covet through a natural propension, to be united with the soul; as in like sort the soul desireth to be conjoined to the body, which propension or inclination is reduced into Act, when the Soul and the body (after the last disposition once finished) are mutually and inwardly present together. THE XXII. AND LAST REASON. CHAP. XXIII. TO conclude this point touching the Souls immortality; it may be further alleged, that the Souls Immortality is the foundation of all religion, justice, Probity, Innocency, & sanctity. Now if this groundwork be false, then is the whole sacred Scripture false and a mere fiction; then are the Oracles of the Prophet's false; false also is the doctrine and preaching of Christ; false his miracles. Finally, false are all those things, which are delivered by the Evangelists touching the resurrection of Christ, his conversing with the Apostles forty days after his resurrection, his ascension, and the descending of the Holy Ghost upon the Apostles, and other the faithful. And thus are all deceived, who have embraced the religion of Christ; And therefore in vain have so many thousands Saints tamed, and brought under their flesh, practised justice, innocency, temperance, & all other virtues, with indefatigable and incessant pains. In vain are all the Sacraments of the Church, all the institutions & divine laudes and praises, all Ecclesiastical Orders, all sacred assemblies, all labours of prelate's and Pastors', all doctrine of the ancient Fathers, and all manner of living among Christians. For all these things are bootless, and of no fruit or benefit, (as being grounded upon a false foundation) if the Soul be extinguished with the body. Finally all those men, have been extremely deceived, who at any time have been excellent for sanctity of life, gift of prophecy, glory of miracles, or heavenly wisdom; & on the contrary part, the truth of this point hath been revealed only to profane, wicked and sesuall Epicures, all which things are most repugnant even to the light of Reason. Thus far now (to draw towards an end) have we alleged reasons and arguments, by the which, the Immortality of the soul is established & confirmed, which if they be seriously weighed, do so convince the judgement, as that they take away all ambiguity and doubt of this point. Now to these we will adjoin a testimony or two of a heathen. Therefore Seneca in his 102. Epistle thus writeth. Magna & generosares est humanus animus etc. The Soul of man is a great and generous thing; It suffereth itself to be limited with no bounds, but such as are common with God. Seneca here meaneth, because the Soul extendeth itself to all place & tyme. Now this author further explicateth this point in these words: Primùm, humilem non accipit patriam etc. First the Soul admitteth not to itself any obscure or mean Country, whether it be Ephesus or Alexandria, or any other one place, though more populous, & better furnished with buildings and edifices: but its Country is all that, which is contained within the compass of this universe; yea all this convexity, within the which the Air, which divideth all celestial things from humane and earthly, is comprehended; within which so many Numina or powers (still ready to perform their operations) are included. Now here the word Numina, Seneca understandeth the stars, and perhaps also the Intelligences or spirits. And thus far of the place or Country of the Soul. Next touching the age or time of it, he thus writeth, Deinde arctam aetatem etc. Furthermore the Soul suffereth not any small time to be allotted to it, for it thus saith. All years are mine: No age is excluded from high Wits, and each time lies open to my contemplation. When that shall come, which shall dissolve this mixture of what is divine, and what humane, then will I leave the body, where I did find it; and I will restore myself to the Gods. Neither now am I altogether estranged from them, though I be here detained with a heavy and earthly matter. By means of these delays of this mortal age, preparation is made for a better, and longer life. Even as our mother's womb, containeth us nine months, and prepareth us, not for itself, but for that place, whither it sendeth us; that so we may be fit to breath, and to live here in sight: So by the help of this time (which endureth from our infancy to old age) we are made ripe and ready for another birth. Another beginning expecteth us, and another state of things. As yet we cannot enjoy heaven, but (as it were) a far off; therefore behold that appointed day without fear or dismayednes; since it is not the last to the Soul, but to the body. What thing soever doth here compass us, all is to be esteemed, but as an unprofitable carriage or burden in an Inn; for we are to depart. Nature leaving this world, is deprived of all things, as well as entering into it. It is not lawful for thee to carry more out of the world, than thou didst bring in. Yea a great part of that, which conduced to our life, is to be left off. The skin, wherewith thou art covered, as with thy next garment, shallbe taken away, the flesh and blood shallbe taken away, the bones & sinews (which are the strong things of the weaker parts) shallbe taken away. That day, which thou fearest as the last, is the birth day of Eternity. Cast of thy burden. Why delayest thou, as if thou hadst not afore come out of that body, wherein thou didestlye? Thou now pawsest & struglest against it, and yet even at the first thou was brought out, with the like pains, and labour of thy mother. Thou criest and bewailest, and yet to cry is most peculiar to a body newly borne▪ And then Seneca thus further enlargeth himself. Quid ista sic diligis etc. Why dost thou so love these terrene and earthly things, as if they were thine own? Thou art covered & overwhelmed with these. The day will come, which shall reveal or lay thee open, & which shall free thee from the company of a filthy & smelling belly. The secrets and mysteries of nature shallbe once made evident unto thee, this darkness shallbe dispelled, and thou shalt be encompassed on each side with a shining light. Imagine, how great that fulgour shallbe, when so many stars do mingle their lights together. No shadow shall hinder this brightness. Every part of heaven shall equally shine. The day and night are but alternations and interchanges of the lowest part of the air. Then shall thou say, that afore thou livedst in darkness, I mean, when thou shalt at once behold all the brightness and splendour together, which thou now darkly seest by the narrow help of thy eyes; and yet dost admire it being so far of from thee: what shall that divine light seem to thee, when thou shalt see it in its own native place? This cogitation admitteth no base, vile, or inhuman thing in the mind. But in lieu thereof it saith, that the Gods are witnesses of all things; it commandeth us, that we seek to be approved & accepted by the Gods; and teacheth us, that they provide and prepare Eternity for us. Thus far Seneca of this point: in which discourse he hath delivered many excellent things as concerning the Soul of man. First, that the Soul is like unto God; since it extendeth itself to all places, and to Eternity. Secondly, that when it leaveth the body, it is ranged amongst Gods & spirits. Thirdly, that we here stay upon the earth, as but in the way of our journey; heaven itself being our Country. And that all things in this world, which are external or independent of the soul, are to be reputed in that degree, as burdens or provisions are, which serve only the more conveniently to finish our journeys. Fourthly, that as an Infant is prepared in nine months for to live in this world; so ought we (during all the time we live here) to learn to dispose ourselves for the entertaining of the immortal life of the world to come. Fiftly, that the last day of our mortal life is the beginning of Eternity. Sixtly, that the Soul being departed from the body, is then clearly to see the mysteries of nature, and a divine light and splendour. Seaventhly and lastly, that Eternity is ever to be set before eyes; as that we may make ourselves apt to enjoy it, & that we ought to lead our life in such sort as it may be approved of God, who is the beholder of all things. The like matter hereto we may find in Plato, Plotinus, Cicero, Epictetus, and other heathen writers. But now it next followeth in Method, that we produce such arguments (and after dissolve and answer them) as may seem to impugn the former verity of the Souls Immortality. THE ARGUMENTS, OBJECTED▪ against the Immortality of the Soul; and their Solutions, or Answers. CAAP. XXIV. THE first may be this. That Soul, The 1. Argument all whose operation and function depends upon a corporal Organ, or instrument, cannot consist separated from the body; But the reasonable Soul of man is such: Therefore the reasonable soul cannot consist separated from the body. And thus is this first argument contracted. I answer, and distinguish of the Mayor, or first Proposition. Two ways then may the operation of the Soul depend of a corporal or bodily organ or instrument. First by itself & immediately. Secondly accidentally and mediately. If the operation and working of the Soul depend of the body in the first manner, then is it evident, that such an operation cannot be performed without the help and assistance of the body; and consequently, that, that Soul (whose working dependeth after this sort) cannot exist separated from the body. And such is the soul of beasts. And so in this sense the Mayor Proposition is true. But if the operation of the soul depend of a corporal instrument after the second manner, then is the foresaid Proposition false. And the reason hereof is, because what agreeth to another thing per accidens (as the phrase is) & per aliud, that is accidentally, casually, and in regard only of a third thing, may be taken away. Therefore, seeing the function of the understanding (which is an essential faculty of the reasonable soul) doth not depend of the body, by itself, necessarily and immediately, but only accidentally & mediately; there is no hindrance, but that it may be performed without the body. Now that the function or operation of the understanding doth not depend of the body by itself and immediately, may be proved by many reasons. And first, the function of the understanding chiefly consisteth in judging; but to judge of a thing the fantasy (which is a corporeal internal sense) or any Idea, or image framed therein, is not in any sort furthering or conducing, but rather an impediment thereto; as giving an occasion oftentimes of erring. For the understanding ought not to follow the imagination and conceit of the fantasy, neither ought it in judging to be guided thereby; but rather it is to correct the fantasy, that itself may by this means arrive unto the truth. Now if the force of the understanding be so great, that it is able to correct the errors and mistake of the fantasy, and to attain unto the clear truth of things (which transgresseth the nature or working of the fantasy) then may we from hence conclude, that the working of the understanding doth not immediately, or in its own nature depend of the fantasy. Secondly, the former point is further proved, because we chiefly covet to know things spiritual; of which things the fantasy is in no sort capable. Thirdly, because the knowledge of truth is not reckoned among the goods of the body, but of the mind only; and therefore is to be desired for the perfection only of the mind. Fourthly, because devout and holy men are sometimes elevated in an Extasis to that spiritual contemplation, which cannot be expressed in words; and consequently not to be represented by the imagination or fantasy; as may be gathered out of the Apostle in his second Epistle to the Corinthians c. 12. But because I strive to be short, therefore, I omit here to iterate diverse things above set down, touching the force of understanding and desiring. But some here may demand: How then cometh it to pass, that we cannot understand any thing, except we forge a certain image of it in the fantasy? And from whence proceedeth this necessity? To which I answer, that this proceedeth from the present state of the soul; to wit, because the soul is the form of the body, actually informing and giving life to it. For as during all that time, that the soul remaineth in the body, it (after a certain manner) putteth upon the state and nature of the body, and becometh in a sort gross and dull, that thereby it may better accommodatate itself to the body. So all things, which then it conceiveth, it conceiveth & apprehendeth under a certain corporal show and form. For it is an axiom in Philosophy, that the manner of working followeth the manner of existence. But when the soul shallbe separated from the body, and shallbe gathered (as it were) into itself and subsist by itself; then shall it enjoy another degree or kind of understanding; neither shall it have any necessity of framing the Ideas & images of things in the fantasy; no otherwise then the Intelligences have, which we call Angels. To conclude, as long as the Soul is in the body, it cannot rightly exercise the understanding and reason, except it have the external senses lose, and it liberty; as is evident even from those dreams, which we have in sleep. Now the cause hereof is not, that the function of the senses do advantage the function of the understanding, or that this doth depend of that other; but because the faculty of the understanding, is the supreme and most excellent faculty of the soul. Whereupon it riseth, that for the perfect exercise of the understanding, it is requisite, that the soul be altogether free & unbounded; that so it may bend & bestow all the force and power of its essence upon such an operation. And of this point a sign is, that when we vehemently apply our mind to understand, and apprehend any thing, we scarcely observe and note such things, as do occur our sense; the force of the soul busying itself in its most supreme and most noble action of all. Ad hereto, that there is such a connexion, association, and sympathy of the powers of the soul in the body, as that the soul cannot exercise the highest & most worthy of them, if at the same present it doth alienate and estrange itself from the lowest. Here I mean of the reciprocal affinity of these powers only, which belong to knowledge. The second argument. If the soul, after, The 2▪ Argument it is disuested of the body, be immortal, then shall it either continually remain separated from the body, or else sometime be restored to it. But it seemeth, that neither of these can be warranted with reason. Not the first, because it so should continue in a state, which is violent and adverse to nature; for seeing the soul of man is the lowest & meanest of all spiritual substances; it requireth to be in the body, as the form of it; & therefore it hath a natural propension to be united with the body; therefore to be separated from the body, and to exist and continue separately, is contrary to its natural inclination, and in some sort violent. But Violence & perpetuity are incompatible. Not the later (I mean that sometime after its separation the soul is to be restored and reunited with the body) because from hence it would follow, that the resurrection of the body should be natural, and due to the natural course of things, which point is not to be granted; both because it is a high mystery of Christian faith, as also in that all ancient Heathen Philosophers were utterly ignorant of this doctrine of the resurrection of bodies. I answer: first that Origen and the Platonics utterly denied the reasonable soul to be the form of the body, who placed the same in the body, not as a form in its natural subject for the commodity, and benefit of the subject; but as one, that is guilty, and detained in prison for a revenge of its former errors. Whereupon they taught, that one substance (to wit Man) was not properly compounded of the soul and the body; but they averred, that only the soul was man, and the body the prison; & therefore they said, that every body was to be avoided. But for confutation of this errou● it is manifest, that it is repugnant to reason. For if the soul be withhoulde in the body as in a prison, why then doth it so much fear and avoid death? Or why is it so grievous to the soul to be disjoined and separated from the body? Why is it not painful to the soul to stay in a body so stored with filth and impurity? As we see it is most displeasing to a man of worth, & accustomed to places of note and regard, to be kept in a sordid and obscure dungeon. Why doth it so much affect the commodities and pleasures of the body, and is so greatly delighted therewith? Why at the hurt and loss of the body, is it so infinitely afflicted and molested, since otherwise it hath just reason to rejoice at these corporal endomages, no otherwise, than captives and imprisoned persons, who are glad to see their chains fall asunder, & their prison laid level with the ground? Therefore seeing the reasonabie soul is no less sensible of joy or grief, touching the pleasures or adversities of the body, than the souls of beasts are; it is evident, that the reasonable soul is the natural form of man's body, and that it doth affect and covet to be united with it. Yet because it is not so immersed in the body as that it ought to be extinguished with it, but is able (through the benefit of its own subtlety and spiritual substance) to subsist by itself; Hence than it riseth, that it predominateth over the affections of the body, contemning them at its pleasure; so as it yieldeth (if itself will) neither to pleasure, nor grief, nor death itself; which privilege is not found in irrationable creatures. This opinion then being rejected, we affirm that the soul is not to continue separated, but sometimes to be reunited to the body; because it was not first ordained to be an entire and complete substance (as an Angel is) but to be only a part of a substance, to wit the form, and consequently an imperfect and incomplete substance. Whereupon it is needful, that we admit the resurrection of bodies. And yet we cannot term this to be natural, for although the forming of the body, and the union of the soul with the body be a natural thing, and due to the natural state & perfection of the soul; yet this cannot be accomplished by natural causes, but only by divine power; and therefore it is to be called supernaturalis; even as giving sight to the blind is so reputed, or restoring of decayed and feeble parts of the body, and the curing of incurable diseases. Neither ought it to seem strange, that the soul of man cannot obtain for ever its natural perfection, without the power of God, and his extraordinary assistance; the reason here of being in that it is capable of a double, & (as it were) of a contrary nature; to wit spiritual and corporal, mortal and immortal. Therefore the Soul requireth the body (once lost) to be restored to it; but to be restored so firmly & strongly, as that it is never more to be lost, is supernatural, since otherwise there ought to be infinite times a resurrection of bodies. The Philosophers were ignorant of this resurrection, either because they thought the soul not to be the natural form of the body, but a complete substance, or else, in that they thought it less inconvenient to teach, that the soul remained after death perpetually separated, then to introduce & bring in (as a new doctrine) the resurrection of the body. For though it be natural to the soul to be in the body, yet in that respect, only, as it is separated from it, it feeleth no grief, but rather it is freed thereby from all the inconveniences and discommodities of this life, & obtaineth a more high and more worthy degree, and becomes more near to divine & celestial substances. Wherefore I do not think, that the soul (being separated) doth of itself much covet to be reunited with the body; though by the force and weight of nature, it hath a propension thereto; And the reason her of is, because those goods and privileges it possesseth, as it is separated, are more to be esteemed, than those are, which it enjoyeth in the body. Neither is it true, that this separation is violent to the soul; for although the want of this union be in some sort violent to it, to wit by way of negation; as it is a privation of that, to which the very essence of the soul doth efficaciously propend and incline, yet that liberty, which it then enjoyeth, and that vigour of the Soul & manner of understanding is not in any sort violent, but most agreeable to its nature, as it is in state of separation. The third Argument. The structure of The 3. Argument the body may seem to intimate & imply the mortality of the soul; for it is almost wholly framed for the temporal uses of this mortal life; to wit that the body may be maintained and preserved, and nature propagated and continued. Thus the teeth and stomach are ordained to chew and concoct meat; the intestines and bowels to avoid the superfluous and excremental matter; the liver to confect blood; the gall to receive the sharper & more bitter parts of the nutriment; the splen or milt to contain the more gross blood; the reynes to part and divide the serasus, & wheish matter of the nourishment from the blood; the bladder to receive and send out this wheish matter; the instruments of the sex to procreation. But after this life, there shallbe no need either of the use of meats or of procreation: therefore there ought not to be these members, which are ordained to those ends; and consequently there ought not to be the soul, which requireth such members, and a body so framed and compacted. For those members are to be accounted in vain & superfluous, of which there never shallbe any use. I answer; This argument directly & immediately oppugneth the resurrection, & secundarily and by way of consequence, the immortality of the soul. For the composition and structure of man's body proveth, that in itself, and by its own nature, it is mortal; but it doth not prove the soul to be in like sort mortal. But although the body be dissolved and do perish, yet it is a facile & easy matter for God to frame it again in its due time, & to reinfuse the soul into it, and so to cause, that the body shall never after be dissolved: for as Plato in his Timaeo, teacheth; Quod natura sua solubile est etc. What in its own nature stands subject to dissolution, and obnoxious unto death, the same by the commandment and will of God may be made immortal, so as it shall never dye. Certainly those functions of the members, which belong to nourishment of the body, and to generation shall cease, notwithstanding it followeth not, that those members shallbe superfluous; because they shall serve to the natural constitution of the body, as parts necessary to its perfection and beauty: for this is their chief and principal use, to wit, to conduce to the making of a perfect and complete body, and such, as is fitting to the condition & state of the soul. Now these functions are only a secondary end, because they are ordained only for the time, and serve only to repair the ruins of mortal body, the natural heat feeding upon, and consuming the substance of the flesh: whereupon it followeth, that as the augmentation or increase of the body's greatness ceaseth, when it once hath attained its just stature; Even so shall nutrition or nourishment of the body cease, and the functions belonging thereto, when the body by a divine hand and power shall become immortal. For seeing these functions are o● the lowest degree, as agreeing to the soul according to its meanest faculty and part, wherein it participateth with plants, and is herein attended with much dross, filth, & rottenness, it was not convenient, that they should be perpetual, but that in due time they should be taken away, God reducing the body into a better form; Notwithstanding the function of the senses, because they are made after a spiritual manner without corruption, they shallbe perpetual: In like sort the function of the voice and speech shallbe perpetual, to the which those members shall after their manner either nearly or remotely be serviceable; and therefore in this respect also they shall not be in vain & superfluous. The fourth argument may be taken from those words, which Pliny in his seaventh The Argument of Pliny. book of his history, c. 55. setteth down, though they be of small force and validity. First then he to this purpose saith, Omnibus a suprema die etc. The same happeneth to all things after th●ir last day, which was at their beginning. Neither after death is there more sense to the body or soul, then there was before its birth. I answer and say, that that is here assumed, which is first to be proved, and therefore it is denied with the same facility, wherewith it was affirmed. And that this saying of his is false, it is proved from the whole school of the Platonics, and the pythagoreans. For there is no necessity, why that, which once begun, should sometimes cease, especialle if it be a simple and uncompounded substance, as the soul and every spiritual nature is. But indeed it is otherwise of corporal things consisting of the Elements, of whom only that sentence is verified; Omne genitum potest corrumpi: Every thing that is made, may be corrupted. Certainly materia prima (because it is simple and uncompounded) though it had a beginning, yet can it not be corrupted. The same also (according to the doctrine of the Platonics) is to be said of the celestial Orbs. Therefore although there was no sense of the soul before its creation, yet followeth it not, that therefore after death it shall have no sense. And the reason hereof is, because though the birth (as it were) of the soul be joined with the birth of the body, and thereupon the soul did exist before the birth of the body; notwithstanding the destruction of the soul doth not follow the destruction of the body, for death is not a destruction or extinguishment of them both, but only a separation of the body from the soul. In the next place Pliny demandeth, Cur corpus etc. why the body followeth and coveteth the soul? I answer, that no body followeth the soul departing from hence, because the soul (as being a naked and simple substance) can consist without the body. Then saith he, Vbi cogitatio illi? From whence hath the soul separated its cogitation or discourse? The soul being in state of separation, hath no need of a brain or a body, that it may think, imagine, and discourse, (even as we grant that God & spiritual substances have not those Organs) because the force of understanding, by how much it is more remote & distant from the body, by so much it is more excellent. Next asketh Pliny; Quomodo visus & auditus? From whence hath the soul separated seeing and hearing? Whereto it is replied, that the soul needeth not the function and operation of the outward senses seeing, that it perceiveth all things in its mind. For the the mind than doth not only serve to cogitate, or think, or to know things abstractively; but also to behold and apprehend all things, which in this life we apprehend with our external senses; even as Pliny himself speaketh of God; Quisquis est Deus etc. Whosoever God is, he is all sense, all sight, all hearing, all soul, all understanding, all himself. In like sort we say of the soul being separated, that it is all sense, all sight, all hearing, all understanding, all vigour and life. Again he questioneth; Quid agit? qui usus eius? What doth the soul separated? Or what use is there of it? Of whom by retortion I demand, what do other spirits and incorporeal substances? As if it were nothing to contemplate, praise, and love God, and to enjoy the fellowship of celestial spirits. Certainly the cecity and blindness of this man is wonderful, who may be thought not to have acknowledged the being of any spirits. Therefore how much more wisely & deliberately did the Platonics, and the Peripatetics teach, who placed man's chief felicity in contemplating of the first beginning and cause of all things? Pliny proceedeth yet further: Quid sine sensibus bonum? What can be good, which is not to be apprehended by the senses? I say to acknowledge no good of the soul without the senses is incident to swine and beasts, not to Philosophers: next, Quae deinde sedes? What seat or mansion for the souls separated? The answer is expedite and ready; to wit the mansion for the pious and virtuous souls in heaven, for the wicked Hell. And this opinion all Antiquity ever did hold. Next he asketh: Quanta multitude etc. how great a multitude is there of souls, as of shadows for so many ages? To which is to be answered, that the multitude of souls is as great, as there is number of men, which have lived from the beginning of the world unto this day. For seeing the world took a beginning, the number of the souls is not infinite, but it is comprehended within a certain number, and that not exceedingly great: for it were not very difficult to show, that this number exceedeth not two or three Myriad of millions. Now the souls are ignorantly called by Pliny Vmbrae, Shadows, seeing that they are like unto light, and the body is to be resembled rather to a shadow, as the Platonics were accustomed to say. After this Pliny thus expostulateth: Quae dementia etc. What folly is it to maintain, that life is iterated, and begun again by means of death? But herein (as in all the rest) he is deceived; for the life of the soul is not iterated after the death of the body; but the body dying, it continueth and persevereth. After he further enquireth: Quae genitis quies etc. What rest can ever be, if the sense & vigour of the soul remaineth aloof of in so high a place? To which is to be answered that not only rest, quiet and freedom from the troubles and miseries of this life belongeth to the souls separated, but also wonderful pleasures and joy, if they have here lived well; but misery, if they have spent their time in wickedness without final repentance. And this the Platonics also acknowledge. In the next place he thus further discourseth, saying, that, the fear of what is to succeed after this life, doth lessen the pleasures of this life. Thus we here see, that this is the chief reason, why wicked men are loath to believe the immortality of the soul, to wit, because this their belief confoundeth all their pleasures, & woundeth their minds with a continual fear of what is after to come. For being conscious and guilty to themselves of their own impiety, and of what they justly do deserve, therefore they wish that their soul might die with their body, since they cannot expect with reason a greater benefit. For so they should be free from misery and torments, which hang over their heads. And because they earnestly desire this, they are easily induced to believe it to come to pass. Now the extinguishing of the soul is not the chief good of nature, (as Pliny thinketh) but the chief evil rather of nature, since every thing chiefly avoideth its own destruction, as losing all it goodness in Nature thereby. For how can that be accounted the chief good of nature, by the which all justice is overthrown, all reward and remuneration is taken away from virtue, and all chastisement from vice? For though it were for the good of the wicked, that the soul were mortal, yet it were most injurious to the virtuous, and hurtful to the public good of the universe, no otherwise than it would be inconvenient to the good of a temporal commonwealth, if no rewards should be propounded for virtue, nor revenge for exorbitancy and transgression of the laws. Certainly the cogitation of death, & the soul's immortality increaseth the anxiety and grief of the wicked; since they do not only complain for the death of the body (which depriveth them of all pleasure of this life) but also (and this with far greater vehemency) for the punishments, which after the death of the body, they are persuaded (through a secret feeling of nature) their souls are to suffer. But now on the contrary part, the former cogitation doth increase the joy and comfort of the virtuous; seeing they not only rejoice at the death of the body (by means whereof they are discharged of all the afflictions of the world) but also (and this in far greater measure) at the certain expectation of that felicity and happiness, wherewith after their death they shallbe replenished. Now from all this heretofore delivered & set down it is evident, that the objections and reasons of Pliny are most weak & frivolous; as proceeding rather from an inveterated hate and aversion of the contrary doctrine, then from any force and ground of reason. But here one perhaps may reply & say; Be it so, that the soul is immortal, notwithstanding it may so be, that after this life it shall suffer no evil, but enjoy great liberty, busying itself in the contemplation of things. Or if it shall suffer any punishment, yet this sufferance shall not be perpetual, but longer or shorter, according to the proportion & nature of its offences committed in this world: and that greater sins shallbe expiated with a more long punishment, or at least with a more grievous; and lesser with a shorter or more gentle chastisement. Indeed I grant the judgement of the Stoic to have been, that the soul after this life suffered no evil, but that instantly after death, it returned to some one appointed star or other; and there remained either until the general exustion and burning of the world, if it were virtuous & wise; The vain judgement of the Stoics touching the Soul. or else only for a short time, if it were wicked and foolish; which period being once ended the soul was to be turned into the Element, from whence it was taken. But these assertions are frivolous, and not warranted with any reason; for granting that souls do live after this life, what then is more easy to be believed, then that they receive either rewards or pains, according to their different comporttments in this world? Since otherwise where should the Providance of God be? Or where justice? But of this point we have abundantly discoursed above. Furthermore, if Souls for a certain time can subsist without a body, why can they not for ever continue so? For seeing they are simple and uncompounded substances, they cannot in process of time grow old, or lose their strength and vigour (as bodies compounded of Elements do.) Now if they can (but for one instant) exist and live without a body, them can they for all eternity persever in that state, as being not subject to any extinguishment or destruction, as the whole school of the Peripatetiks, and Aristotle himself do teach. For there is nothing, which can destroy or corrupt a simple substance, subsisting by itself. And therefore it is holden, that Materia (as being a simple substance, and inhering in no other thing, as in a subject) is incorruptible, and inexterminable. Now touching that, which is spoken of the burning of souls, in that sense, as if they could be dissolved and vanish away into air, by means of fire (as bodies) is no less absurd. For the soul is not a body, or an oyle-substance, which can be set on fire; but it is a spirit more thin, pure, and light, than either air or fire. But what is dissolved with fire, aught to be corporeal, and more gross and corpulent than the fire itself, or that, into the which it is dissolved. It may be further added hereto that the foundation of the Stoics, whereupon they grounded themselues, that souls were to suffer no evil after this life (notwithstading their great sins and enormities here Vid. Epictetus dissert. 1. c. 14. Seneca epist. 92. Cicero Tusc. 5. committed) was, because they were persuaded, that our souls were certain particles or relics of a divinity. And this divinity they did hold to be anima mundi, the soul of the world, from which soul they further taught (as being the common and universal soul of all things) that the particular souls of living Creatures, & chiefly the souls of men, were decerpted & taken; the which being after freed of their corporeal bonds and chains, were to return to that principle, from whence they are derived; meaning to that universal soul of the world, with the which they finally close themselves. All which assertions are in their own nature so absurd, as that they need not any painful refutation. For if the souls be parcels of God, how can they be dissolved with fire? Or finally how can they be depraved with so many facinorous crimes and impieties? Yea it would from hence follow, that Divinity itself should consist (as bodies do) of parts, and should be obnoxious to all evils and inconveniences whatsoever. Therefore this vain imagination of the Stoics is to be rejected, which heretofore hath been well refelled by Tully. Origen did indeed confess, that souls were immortal, and that they were never to lose their own proper kind and nature; notwithstanding he taught, that the punishments of them were not sempiternal, but were to take an end after certain ages. The same he in like sort affirmed of the pains & torments of the Devils. But this error of Origen (which he borrowed of the Platonics) was further accompanied with many other errors. 1. First that all Souls, Devils, & Angels were of the same nature, and consequently, that souls were as free from all corporal commere, as Angels were. 2. That Souls, before they were adjoined to the body did sin, and for guilt of such their sins, were tied to bodies, and enclosed in them as in prisons. 3. That souls were coupled with bodies in a certain prescribed order; As first with more subtle bodies; then if they continued sinning, with grosser bodies; & lastly with terrene and earthly bodies: & further Origen taught that these several degrees of these souls descending into bodies were represented by the ladder, which appeared to jacob in his sleep Genesis 24. 4. That all souls, as also the Devils, should after certain ages be set at liberty, and restored to an Angelical light & splendour; to wit, when they had fully expiated their sins with condign punishments. 5. That this vicissitude and interchange of felicity & misery should be sempiternal▪ & for ever in reasonable creatures: so as the same souls should infinite times be both blessed and miserable; for after they had continued in heaven for many ages blessed and happy, then (as being again satiated and cloyed with the fruition of divine things) they should contaminate & defile themselves with sin; for the which they were again to be detruded into bodies, in the which if they lived wickedly, they were to be cast into the pains of hell, which being for a time suffered, they were to be restored unto Heaven. This condition & state Origen imposed upon every reasonable creature, by what name soever it was called, whether Angels, Principalities, Powers, Dominations, Devils, or Souls. See of this point S. Jerome in his Epistle ad Pāmach●um against the Errors of john of jerusalem, and Augustin l. de h●resibus c. 43. But Origen extremely doteth in these things. 1. As first, in affirming, that all spiritual The Errors of Origen substances are of one nature and condition. 2. That Souls are not the forms of their bodies; but separated substances, which are enclosed in the bodies, as in certain prisons. 3. That all souls were created from the beginning of the world. 4. That blessed spirits could have a fastidious & cloyed conceit of divine contemplation, and that they could sin. 5. That for such their sins they were sent into bodies, there (for the time) to be detained, as in prisons. 6. That the torments of the Devils & of all souls are once to be expired and ended. 7. That all the damned are at length to be saved. 8. Finally, that this Circle, by the which the Soul goeth from salvation to sin, from sin into the body, from the body to damnation, from damnation to salvation, is perpetual, and continueth for ever. All which dreams of Origen might be refuted by many convincing and irrefragable reasons; but this is impertinent to our purpose, & would be over tedious to perform. Only it shall suffice at this present to demonstrate out of holy Scripture, that the pains of the wicked and damned are to be most grievous, & never to receive a cessation and end. Of the Punishments of the life to come, out of the holy Scripture. CHAP. XXV. ALTHOUGH it be most sorting to natural reason, that God's divine Providence, should allot after this life to every one a just retribution according to the different comportment of each man in this world; Notwithstanding what this reward shallbe (whether it be conferred upon the good or the bad) and of what continuance, neither can man's reason nor the disquisition and search of the best Philosophers give any satisfying answer hereto. The cause of which inexplicable difficulty is, partly in that it dependeth of the mere free decree of God; and partly because the nature of sin (and consequently the pwishment due to it) is not made sufficiently evident and perspicuous by natural reason. Therefore to the end we may have some infallible certainty herein▪ we are to recurre to the divine Oracles of Gods written word, in the which we are able to see what the holy Ghost by his Prophets & other pious men, have pronounced of this point; and especially of the pains of the wicked, whereof we now entreat. 1. The first testimony than may be taken out of Deuteronomy c. 23. in that most admirable and prophetical Canticle or song of Moses. Ignis succensus est etc. Fire is kindled in my wrath, and shall burn unto the bottom of hell, and shall consume the earth with her increase, and set on fire the foundation of the mountains. In which words five things are to be considered. First, that the fire (with the which sinners shallbe punished) is already kindled; both because the fire of hell is prepared from the beginning, as our Lord insinuateth in Matth. 25. and the like is in Esay 30. as also in that though that fire with the which the world shallbe consumed be not already enkindled, yet it now existeth in Gods most certain prescience and preordinance. For what is certain to come by the force of God's decree, is said after a prophetical manner now to exist, or to be done. Of this fire David the Prophet speaketh Psalm. 50. Ignis in conspectu etc. A fire shall devour before him, and a mighty tempest shallbe moved round about him: as also Psalm 97. Ignis ante ipsum etc. there shall go a fire before him, and burn up his enemies round about. Both which places are interpreted of the fire of the last judgement. Secondly in the foresaid words of Moses we are to note, that this fire is kindled in the wrath of God that is, his will and firm resolution of punishing the wicked: and this not after an accustomed fashion, but after a horrible & unheard manner, and such as fury is wont to suggest and invent. For the anger and wrath of God are not passions in him, (as they are in us) but a peaceable and quiet will in him governed with reason, notwithstanding it is most severe, efficacious, and most powerful inflicting eternal punishments. Seeing then that the effect of God herein doth equal, and indeed transcend all fury, it may therefore most deservedly be called fury, wrath, and indignation. Thirdly, that this fire is to burn unto the bottom of hell; meaning hereby, that that fire shall not only here on earth burn the wicked, when God shall judge the world, but also in hell, and this for all Eternity. Fourthly, that this fire shall consume the earth (that is the whole superficies of the earth) & what proceedeth from the earth, as trees wood▪ herbs, and all works of man now extant, as Houses, Cities, the proud Palaces of Princes, Towers, Munitions, & all riches contained in them. All these things shallbe consumed with that fire, and turned into ashes, as S. Peter (whose testimony hereafter we will set down) plainly witnesseth. Fiftly and lastly, that the foresaid fire (being the minister of God's indignation & revenge) shall not only waste the upper and exterior parts of the earth, & what it shall find thereupon; but also shall penetrate unto the bowels of the earth; so as it shall consume the very bottom of the highest mountains. Whereupon it followeth that all metals, precious stones, and all other riches of the earth (with the pride whereof the world now vaunteth and insulteth so much) shallbe destroyed by the same fire; Since all these for the most partly in the lowest part of the mountains, and in the bowels of the earth. Thus nothing shallbe found of that solidity, as to be able to resist the rage and fury of this fire. Yea all such bodies (compounded of Elements) which by a general name are called by the Philosophers Mixta, shall in a short time be dissolved with the force of the said fire, and shallbe reduced to their first principles. This is insinuated in the 97. Psalm. which intreateth of the judgement to come, though in a prophetical manner, it speaketh of things, as though they were already performed; for thus the Prophet there saith: Montes sicut cera etc. The mountains melted like wax, at the presence of the Lord of the whole earth. And in judith likewise c. 16. we thus read. Montes à fundamentis etc. The mountains leap up from their foundations etc. The rocks melt at thy presence like wax. We know by experience, that through vehemency of heat stones are dissolved, & ●unne through the plains of the fields, like to a fiery torrent▪ Now all these effects, which are wrought by this fire, are shows and forerunners of the horrible & interminable punishment of the wicked. 2. The second testimony is taken out of judith 16. Dabit ignem etc. The Lord shall sand fire & worms upon their flesh, that they may feel, and be burnt for ever. In which words we find expressly, that the punishments of the wicked shallbe for Eternity. The like place hereto is that of Ecclesiasticus c. 7. Memento irae etc. Remember that vengeance will not slack. Humble thy mind greatly; for the vengeance of the wicked is fire and worms. But to return to the former text of judith, The Lord shall send fire upon their flesh. This is said, because the very bodies of the wicked shall instantly after the resurrection be punished with fire, and shall so burn like wood, as that they shall not need any external matter to nourish the same although this also shall not be wanting; both which two things shall hereafter be explicated out of other passages of Scripture. But to proceed to the words following of the foresaid text And worms etc. I do not think that these worms shallbe corporal, so as they shall hurt the flesh of the damned with their teeth (though some grave Authors may seem to hold the contrary) for to what end shall it be needful to make such base and vile creatures immortal by force of a new miracle, and to live in a most raging fire, for the punishing of men, seeing the bitings of any beast whatsoever in comparison of the pains of that fire, are to be esteemed, but as sports and of no moment? I here omit, that the damned by reason of their fury and impatiency shall wound with their teeth both themselves, and their fellows. Therefore by the name of worms in this place may be understood those very small sparks and flames of fire, which in a thousand places break out of the flesh of the damned like unto little worms; or else the worm of Conscience may be signified thereby, whose most bitter biting & gnawing doth in hell afflict even the body. And ● that this construction The worm of Conscience. may the rather be admitted, it is to be known, that two several cogitations do daily present themselves to the minds of the damned; to wit, not only that through their sins they are deprived of eternal glory, the which they might with small labour and pains have purchased; but also that they are mancipated and bound to everlasting torments, which easily (whiles they lived) they might have avoided. Now from hence is engendered a double grief, which with extreme bitterness gnaweth & biteth (like a worm) the heart of those miserable souls. And these former cogitations & afflictions of spirit are most stinging worms▪ whose bitings are the chiefest torments of the damned. For the apprehension of so incomprehensible a good lost, and so infinite and insufferable a punishment to be endured (and both these for all eternity) more afflicteth the wicked, than the only pain of hell fire doth. This point may be confirmed in that out Lord in the Gospel, & the Prophet Esay Mark. 9 Esay. 66. in his book, do express the torments of the wicked by fire, & by the word worm. If then the foresaid double cogitation, and the double grief proceeding from thence be not understood, thereby, them the chief torment of the damned may seem to be omitted, and not spoken of by either of them. 3. The third is in job. 21. Interrogate quemlibet etc. Ask them that go by the way etc. For the wicked is kept unto the day of destruction, and he shallbe brought forth to the day of wrath. In these words holy job insinuateth, that the doctrine concerning the punishment of the wicked after this life, was generally known and made vulgar to others, besides the nation of the jews, even in his own time, that is, long before the days of Moses; for job is supposed to be more ancient than Moses. In like sort job c. 20. thus further saith. Luet quae fecit etc. He shall pay for all things he hath done, and yet he shall not be consumed; he shall suffer according to the multitude of his inventions. In which words is signified the eternity of the torments of the wicked; for the damned person shall so suffer, that he shall never be consumed and wasted away, but ever shall remain whole to suffer fresh torments. Again in the same Chapter we read. Omnes tenebrae etc. All darkness shall be hid in his secret places; the sire which is not blown (to wit by man's endeavour) shall devour him; that which remaineth in his tabernacles shallbe destroyed. 4. The fourth. Psalm. 11. Dominus interrogat etc. The Lord will ask (that is he will try) the just and wicked; but the wicked, and him that loveth iniquity, doth his soul hate. Upon the wicked he shall rain snares, fire, and brimstone, and stormy tempests; this is the portion of their cup. For the more full explication of this text it is first to be observed, that a sinner (whiles he loveth sin) hateth his own soul (as here is said) because he procureth to it an everlasting evil; for what hate can be greater than that, which purchaseth to the hater so great a calamity▪ Therefore every sinner while he seemeth most to love himself, (in doing all things which are grateful to his lust, affections, and ambition) doth then most hate himself, to wit, by falling into the greatest evil that is, through an inordinate and intemperate love of himself. Upon the wicked he shall rain snares. These snares or nets are inextricable and indissoluble links of misery and evil; for all future punishments shall become snares, because they shall so firmly cleave to the wicked, as that by no art, or means possible shall they be of force to free themselves of them for the shortest tyme. By the word shall rain two things are insinuated. First, that these evils shall come from a height, to wit from the decree & sentence of a heavenly judge, as rain descendeth from heaven. Secondly, that with great force and wonderful abundance they shall precipitately rush and fall upon them: fire, and brinstone, and stormy tempests etc. to wit; their hereditary portion which for ever they shall enjoy: Fire, with which their bodies shall burn; Brimstone with which they on each side shallbe encompassed; And stormy tempests, with the which the fire of hell, and the brimstone shallbe blown. In the greek text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the spirit or force of a whirl wind. In which words it may seem to be employed, that a most rugged wind shallbe stirred up by divine power, by means whereof the fire & those sulphureous lakes shall with a horrible noise continually be blown. This kind of fragour and sound is sometimes heard for the space of many days in burning mountains, when they sand out fire & such burning & sulphureous matter. Some Divines do understand by the former phrase stormy tempests, a divine Power, by the which hell fire shallbe enkindled and continued. 5. The fifth is in Psalm. 21. Pones eos etc. Thou shalt make them like a fiery Oven, in time of thine anger. The Lord shall destroy them in his wrath, and the fire shall devour them. The meaning of which place is, that at that time when the Lord shall show his anger, (that is, when he shall judge the world) he overwhelm his enemies with a mighty fire; so as they shall burn, as if they were in an Oven; and then after he shall detrude them in his wrath into hell, where they shallbe tormented with everlasting fire. S. Jerome translateth the foresaid words, praecipitabit eos: he shall cast them down headlong, because after the fire hath once encompassed them (the earth gaping wide) they shallbe precipitated and cast into the gulf of Hell. In the Hebrew, it is, deglutiet eos, because the earth shall swallow sinners up. The fire shall devour them. Yet not so, as their bodies shall perish and decay; but that they shallbe on every side so encompassed with fire, as that they may seem to be absorbed and devoured with it. 6. The fixed. Psalm. 140 Cadent super eos carbones etc. Let coals fall upon them, let him cast them into the fire, and into deep pits, that they rise not again. In which words is signified, that not any momentary flame, but a solid permanent fire (such as is of burning coals) shall fall upon sinners, from the high commandment of the supreme judge. This shall promiscuously hap to all them at the last judgement, when through God's appointment the fire, wherewith the world shall burn, shall torment sinners. Let him cast them into the fire, that is, first they shall here be punished with fire, and then after they shallbe cast into another fire, to wit, into Hell. Those words, & into deep pits, that they rise not again, signify according to the Hebrew reading. That after the wicked are here punished with fire, they shallbe cast into that fire, which is in the lowest ditches, to wit, into the infernal gulf, out of which they shall never be able to rise. 7. The seaventh. Psalm. 49. Laborabit in aeternum etc. He shall labour for ever etc. that is, the sinner shallbe punished for ever, and shall never be extinguished, and consumed away. Again in the same psalm we thus read: Sicut Oues etc. Like sheep they lie in hell; death devoureth them: that is, sinners by ●eards and flocks shallbe shut up in the internal folds, like weak sheep, which cannot help themselves, and death shallbe their shepherd, who shall feed them with all bitterness, for so the word, feed, is to be taken, as appeareth out of the Hebrew & Greek text. For in the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, death shall govern them, as a shepherd. And the Hebrew signifieth the like. Behold here the shepherd and Prince which governeth the damned. By the name of death, is understood either the Devil (the author of death) or else it is a Prosopopeia, or forging and assigning of a person unto death: And deservedly shall they have death there, for their shepherd, who here refused life for their shepherd, which was Christ. In the foresaid psalm, we also thus read. Introibit etc. He shall enter into the generation of his fathers, & he shall not live for ever. And Psalm 92. Quam magnificata etc. O Lord how glorious are thy works, and thy thoughts are very deep. An unwise man knoweth it not, and a fool doth not understand it. When the wicked grow as the grass, and all the workers of wickedness do flourish, than they shallbe destroyed for ever. But thou O Lord ●rt most high for evermore. For lo, thine enemies, O Lord, for lo thine enemies shall perish: all the workers of iniquity shallbe bestroyed etc. Th●● far in this placen; and certainly the books of the Psalms is full of such comminations and threats of punishments after this life, & of most severe sentences of future retribu●● and recompensation according to eu●y man's works and merits. 8. The eight. In the book of Ecclesiasticus c. 21. Stuppa collecta etc. The congrega●● of the wicked is like to tow wrapped together▪ their end is a flame of fire to destroy them. T●● way of sinners is made plain with stones, but ●● the end thereof is hell, darkness, and pains. The sense of the firster verse, is, that the whole multitude of the wicked shallbe gathered together in one bundle, and shallbe like to tow, folded together, the which being thus made shall burn eternally. For as a bundle of tow quickly taketh flame, so the multitude of sinners being gathered together shall with small labour be set on fire. This shallbe effected in that terrible & great day of the general judgement, in the which all the chaff shallbe heaped together to burn, and the wheat gathered, to be laid up in our Lord's garner, even as Christ himself hath foretold. Their end etc. in t●● Math. 13. greek, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the last consummation & end, which the wicked shall have; after the which nothing is further t● be expected, because they shall thus con●●●●e without end. Thus in this word it is ●●●muated, that the whole multitude of the ●●●ked shall be fit for nothing else then eternally to burn. The other verse (to wit, T●● way of sinners is made plain etc.) signisi●●●▪ that the way and co●rse of wicked men s●●●●es easy, commodious, sweet, and like to away fairly paved; but it endeth in a precipitious and steepe-downe place, from whence who falleth, falleth suddenly into h●ll; where there is nothing, but darkness and eternal punishments. 9 The ninth is out of the book of Wis●●●●e c. 5. Where the lamentation of the damned is described, the which they use in hell, when they see the just translated into glory, and themselves east into such insufferable miseries. Their complaint is this: Nos insens●●● etc. We fools thought their life's madness, & their ends without honour. How are they accoūt●● among the children of God, and their portion ●● among the Saints? Therefore we have erred from the way of truth, & the light of righteousness ●●●h not shined unto us, and the sun of understanding rose not upon us etc. 10. The tenth, in Esay c. 30. Praparat●●●●●● heri Topheth etc. Topheth is prepared of ●●●●●; it is even prepared by the King: he hath ●●●●● it deep and large. The burning thereof ●● fire and much wood. The breath of the Lord (li●● a river of brimstone) doth kindle it. This text is interpreted by S. Jerome, and some other ancient fathers of the place of Hell, which long since was prepared by God (the supreme King and judge) for the Devils and his adherents: which place is deep, as being in the lowest bowels of the earth; and large, that it may be capable of all bodies. The burning of it is fire, meaning sulphureous fire, and much wood, that is the bodies of the damned, which shall burn like to dry wood. The sinners are termed in the Scripture, dry wood, & the just, green wood; according to those words of S. Luke. If these things happen in the green wood, what shall become of the dry wood? The same signification of wood is in like sort gathered out of that passage of Ecclesiastes c. 11. If the tree do fall towards the South, or towards the North, i● the place, that the tree falleth, there shall it be. Now if it be demanded by what force Hell fire is kindled, the Prophet answereth in the former place. The breath of the Lord like a river of burning brimstone doth kindle it. And here by the words, The breath of the Lord, is understood a stormy blast, there caused by God's power: Or else a divine and supernatural force of God, by the which that fire shall continually burn without consuming or▪ wasting away. And this ●●eath shall so kindle the fire in hell, as if a ●●rrent of burning sulphur were poured ●●erein. Now what can the mind conceive ●ore horrible and dreadful than this? 11. The Eleventh, is also in Esay c. 33. ●onterriti sunt etc. The sinners in Zion are afraid; a fear is come upon the Hypocrites: who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burnings? Which passage of Scripture is expounded by many of the Ancient authors, of the pains and torments of Hell. 12. The twelfth, in Esay. 50. Ecce vos omnes etc. Behold, all you kindle a fire, and are compassed about with sparkles; walk in the light of your fire, and in the sparkles, that you have kindled. This shall you have at my hand; you shall ●ye down in sorrow. This place of Scripture is not only understood of that fire, wherewith the Romans vanquished the jews, & which through their sins they deserved; Sin the seed of Hell fire. but also of Hell fire, which all sinner's hau● kindled to themselves, as S. Jerome and other Fathers do interpret: for Sins are (as it were) certain fiery seeds, containing within them, a secret flame, which, in its due time breaketh forth into an open fire. Therefore how many sins each Man hath, so many hot ashes of fire, & so many seeds of flames he hath, as being invisibly encompassed with so many flames. Again, Sins in the holy Scripture are compared to a matter easy to be set on fire, as dry wood, hay, chaff, straw, and thorns. Who therefore increaseth the number of his sins, gathereth together a combustible matter, with the which he shallbe eternally burned. But Esay. 30. Malach. 4. Math. 25. to return more particularly to the formet text: Walk in the light of your fire, that is, continued in your sins, and increase flames, which you begin to kindle. This shall you have at my hand. Those are the words of Christ, through whose judgement & sentence the jews were destroyed by fire; & all sinners (not repenting) shall hereafter be tormented with the same. 13. The 13. Esay 60. Et egredientur etc. And they shall go forth, and look upon the carcases of men, that have trangressed against me. Their worm shall not dye, neither shall their fire be quenched, and they shallbe an abhorring of all flesh. The Prophet here calleth Carcases, the bodies of all the wicked, both because they shallbe like to dead carcases for their filth & stench; as also in that they shallbe hurled and cast upon the earth; and finally, by reason they shall in H●ll (like carcases) lie upon heaps, therefore the sense of this place it this▪ Even as the inhabitants of the heavenly ●erusalem shall enjoy peace, and see themselves abounding with all goods; so shall they go forth in consideration and contemplation, and shall behold sinners subject both in body & in soul to most cruel torments. Their worm shall not dye, because inwardly in their soul, they shallbe continually afflicted with the grief of so great a good lost, & so infinite an evil contracted through their sins. Neither shall their fire be quenched; because they shall burn for all eternity, and these pains they shall suffer in the sight of the Elect. 14. The 14. is in Daniel c. 12. Multi de his &c. Many of them, that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame and perpetual contempt. That is, the just shall rise again, that they may enjoy eternal salvation; & sinners, that they may suffer and sustain endless reproach. 15. The 15. in Malachy c. 4. Ecce di●●enit etc. Behold the day cometh, that shall burn as an Oven; and all the proud, yea and all that shall do wickedly, shallbe stubble; & the day, that cometh shall burn them up (saith the Lord of hosts) and shall leave them neither root no● branch. The reason hereof being, because sinners shall utterly be rooted out of the earth, so as no remembrance of them shallbe left; for here the Prophet speaketh of the day of judgement. 16. Now we will descend to the new testament. And the 16. authority may be taken from the testimony of S. john Baptist, who in Matthew 3. in one short admonition doth thrice insinuate the pains of the life to come. And first, when he speaketh to the pharisees: Genimina viperarum etc. O generation of vipers, who hath sorewarned you to fl●e from the anger to come? meaning from that eternal revenge, which hangeth over the heads of sinners. Secondly, where he saith: Omnis ergo arbour etc. Therefore every tree, which bringeth not forth good fruit, is hewn down, & cast into the fire. Thirdly, in these words: Cuius ventilabrum etc. Who hath his fan in his hand, and will make clean his flower, & gather his wheat into his garner; but will burn up the chaff with unquenchable fire. For as the husbandman with his fan severeth the chaff from the corn; so Christ by his judging power shall separate the good from the evil, assigning to them their fitting place, let, or portion. 17. The 17. is in Mark c. 9 Si scandaliz averit etc. If thy hand cause thee to offend, cut it off; It is better for thee to enter into life may med, then having two hands, to go into Hell, into the fire that never shallbe quenched; where the worm dyeth not, & the fire never goet hou●. The like he saith, touching the wanting of a foot and an eye. In which words he instructeth us, that all things which give occasion of sinning, (though they be as profitable to us, as the hand, the foot, and the eye are) are to be forsaken; since it is far more secure to want temporal benefits and solaces, then to be cast into eternal fire. And hear we are to observe, that this sentence is three times repeated by our Lord, & Saviour, thereby to insinuate both the certainty of it; as also that by the often iteration of it, it might be firmly imprinted in the minds of all Christians. here also we are to note, that it was not sufficient for Christ to say, To go into hell into fire that never shallbe quenched, but ingeminating and doubling the same, he addeth: Where the worm dyeth not, and the fire never goeth out; thus suggesting to us twice in one sentence the eternity of this fire. He further addeth in the end: Every man shallbe salted with fire, and every sacrifice shallbe salted with salt: in which words he insinuateth the reason, why sinners are to be burned with fire: for as every sacrifice, which according to the prescript law was offered to God, was accustomed to be spinkled with salt, (according to that saying of Leviticus 2. All thy oblations thou shalt season with salt) so all sinners, seeing hereafter they are to become as certain oblations to be sacrificed to the justice of God, are to be seasoned (as it were) with fire, as with salt; for here sinners are compared to a sacrifice, and fire to salt. And indeed we find, that the holy Scripture in many places calleth the punishment of the wicked a sacrifice or oblation; as in Esay 34. Victima domini etc. The Lord hath a great sacrifice in Bosra, and a great slaughter in the land of Edom. And jeremy 46. The Lord God of hosts hath a sacrifice in the North country by the river Euphrates. And finally in Ezechiel 39 Assemble yourselves, and come, gather your selves on every side to my sacrifice, for I do sacrifice a great sacrifice for you upon the mountains of Israel. For as beasts were killed in honour of God to expiate sins, and to appease the wrath of God so the whole multitude of the wicked shallbe slain in the last night, & (after a sort) shallbe sacrificed unto God, that their punishment may in some sort satisfy for the sins, and so God's indignation (as being appeased therewith) may cease. Furthermore fire is rightly compared to salt for as salt burneth and conserveth the bodies, whereupon it is sprinkled; so fire burneth the bodies of the damned; yet in that sort, as it never consumeth them, but ever keepeth them entire and whole for further torments. 18. The 18. in Matthew 10. Nolite timere etc. Fear you not them, which kill the body, but are not able to kill the soul; but rather fear him, who is able to destroy both soul and body in hell. And likewise in Luke 12. Dico autem vobis etc. I say unto you (my friends) Be not afraid of them, that kill the body, & after that, are not able to do any more. But I will forewarn you, whom you shall fear: fear him, who after he hath killed, hath power to cast into hell, yea I say unto you, him fear. Here S. Matthew showeth that only God is to be feared, and that all Evils of this life are not of any moment or importance, if they be compared with the evils of the life to come, which God can afflict. 19 The 19 Matthew 13. where he expresseth the pains of Hell in two parables. The first is of the tares growing among the corn in those words: sicut colliguntur zizania etc. As the tares are gathered and burned in the fire, so shall it be in the end of the world. The son of man shall send forth his Angels, & they shall gather out of his kingdom all things, that do offend, and them which do iniquity; & shall cast them into a furnace of fire. There shallbe wailing and gnashing of teeth. Then shall the just men ●hyne (as the sun) in the kingdom of the Father. here by the words, All that do offend; are understood all those, that either in government, doctrine, counsel or example do provoke others to sin; such are tyrants, heretics, wicked counsellors, and public offenders. But those other words: 〈◊〉 which do iniquity, do signity other sinners, which are the cause of their own iniquities only, without giving occasion to others to sin: & all these are as hurtful herbs which being gathered into a bundle shallbe cast into an everlasting fire. The second Parable is of the Fishers. Net in these words: Sic erit in consummatione saeculi: exibunt Angeli etc. So, shall it be in the end of the world. The Angels shall go forth, and sever the bad from among the Iust. And shall cast them into a furnace of fire: there shallbe wailing, and gnashing of teeth. 20. The 20. is taken from the 25. Chap. of Matthew, where our Lord by diverse parables laboureth firmly to imprint & pla● this doctrine of future rewards and punishments in our minds. As first, from the parable of the ten Virgins. Secondly from the parable of the Lord of the family going from home, and distributing to his seruáts his talents, wherewith they were to negotiate. Thirdly, from the smilitude of the shepherd, severing the sheep from the goats: for there we thus read: cum venerit filius hominis in Maiestate sua, & omnes angeli eius, tum sedebit super sedem Maiestatis suae. And then he shall say to those of his left hand: Discedite a me maledicti in ignem aeternum. etc. Depart from me, you cursed into everlasting fire: but touching the just, it is then said. Come unto me ye blessed of my Father etc. here we see the form of this judgement, the sentence of the judge, and the eternity of punishment and reward is most clearly and evidently described by the judge himself. To conclude, nothing is more frequently proposed and inculcated, both in Parables, and in other most grave sentences by Christ himself, than punishment and rewards after this life. 21. The 21. The Apostle in the second to the Romans thus saith: Secundum duritiem tuam, & impoenitens cor &c. After thy hardness etc. thou heapest unto thyself wrath against the day of wrath etc. here the multitude of sins are to be accounted as the treasury of punishments; and each sin as a seed of eternal fire, which except it be washed away in this life with the tears of true repentance, it will hereafter cause an unquenchable fire. 22. The 22. in the second to the Corinthians c. 5. Omnes nos manifestari oportet ante tribunal etc. We must all appear before the judgement seat of Christ, that every man may receive the things, which are done in his body, according to that, which the hath done, either good or evil. The like he repeateth in many other places. 23. The 23. in the 2. to the Thessalonians c. 1. Qui poenas dabunt etc. The wicked shall be punished etc. Here the Apostle speaketh of all sinners, who believe not the Gospel; who being deprived of all the goods, which here they enjoyed, shall eternally be punished, even by the judgement, sentence and power of our Lord; and these pains they shall endure in the sight of God himself & all his Saints; and this shall happen to all them, when our Lord shall come, that he may remunerate his servants with eternal glory, and transfer them into his most glorious kingdom. 24. The 24. in the second of Peter c. 3 C●li qui nunc sunt etc. And after he saith: Adueniet autem dies domini etc. Lastly S. Peter thus there addeth. Cumigitur haec omnia etc. to all which places for greater brevity I refer the studious Reader; they contaynig in themselues a most dreadful & fearful description of the day of judgement, and of the punishment reserved for the wicked. 25. The 25. is in the apocalypse c. 14. Si quis adoraverit bestiam etc. Et si quis Antichriste consenserit etc. And c. 20. Qui non est inuentu● in libro vitae etc. And c. 21. Timidis autem & incredulis &c here he calleth those fearful, who through fear of death or loss of goods depart from the true faith of Christ; & those blinded, who live according to the manner of Idolaters; and finally liars, who perniciously and dangerously do lie; as all perinrious and calumnious men do. All which men (without final repentance) shall burn (as the text saith) in stagno ardente igne & sulphur, quod est mors secunda: in the lake which burneth with fire and brimstone, which is the second death. I here omit many other testimonies of sacred Scripture, by the which the last dreadful judgement, and a remuneration after this life is most evidently confirmed & warranted: for there is no sentence or article of faith, which is more established and grounded in God's holy word, than this is, it being the foundation of all virtue and justice; Since it more persuadingly inviteth man to piety and more vehemently deterreth him from vice, than any other motive or cogitation whatsoever. Whereupon the wiseman in the 7. of Ecclesiasticus deservedly said. In omnibus operibus tuis memorare etc. In all thy works remember the end, and thou thalt never do amiss. Neither is there any just cause to suspect that this doctrine of future retribution was first excogitated and forged only for policy, & the more easily to retain people in obedience and observation of the laws; since a thing, which is a mere fiction and forgery cannot be so powerful, as to beget probity, innocency, and justice (as above we have showed.) Furthermore, such men as most laboured in the diwlging of this doctrine, regarded nothing less than external policy, and temporal domination or government. For they did not only in their own persons contemn all worldly matters, as honours, dignities, and all terrene principality; but also in their books and writings they taught the same to be cont●ned. It is usual to flatterers, and such as gape after the favour of Princes, to invent such projects, which may best serve for policy, and cause the states of those princes to become more illustrious, and more permament; with which kind of Sycophants the world at this present swarms. To conclude we may add hereto, that all those, who were the most resolute maintainers of the foresaid assertion, were endued with wonderful sanctity and wisdom, infused even from heaven; as also most of them became admirable & most eminent for working of miracles, & the spirit of Prophecy; so as there is no show or colour, why we should now call in question the irrefragable truth of the former doctrine. THE CONCLUSION. CHAP. XXVI. QVo ibo a spiritu tuo, & quo a fancy tua fugiam? Psalm. 138. Si ascendero in caelum etc. Whither shall I go from thy spirit? Or whither shall I fly from thy presence? If I ascend into heaven, thou art there: If I lie down in Hell, thou art there. Let me take the wings of the morning, and dwell in the uttermost parts of the sea, yet thither shall thy hand lead me, and thy right hand hold me. Woe be to the minds of mortal men, blinded through their own malice; woe to the hearts of the foolish encompassed on each side with the darkness of their own sins. Thou (O most mighty powerful, and most wise God) fillest the heavens and the earth, and yet thou art not acknowled God of many; thou art most intimately and inwardly present to all things, & yet art not known. Thou createst, informest, nourishest, perfectest, supporst, & governest all things, and yet they deny thee to be fountain & author of all these things; thou givest the being to all things, and yet they believe, thou hast no being. Thou manifestest by infinite means & ways thy power, wisdom, goodness, mercy and justice to the eye of all; and yet diverse of these eyes (as being blind) do not perceive this thy manifestation. The nature of all things do preach and proclayne thee, and yet they are deaf to such a loud and notorious a proclamation. Psal. 18. The Heavens declare the glory of God, & the firmament showeth the works of his hands. All things do confess, saying, Ipse fecit nos etc. He made us, & not we ourselves; neither Psal. 99 are we thus become through any casual concourse of Atoms. It is he, that by his own omnipotency even out of the darkness of nothing, brought us forth into this light. It is he, who thus hath framed us, & hath imprinted in every one of us this our several pulchritude, splendour, and beauty through the infiniteness of his own wisdom. Finally it is he, who through his goodness conserveth, and through his providence governeth, & directeth each thing to its peculiar end. This is the voice and language of every creature in the world; neither can any one be ignorant hereof, who is not possessed with a deaf Devil. For from whence proceed the most swift revolutions of the heavens, but from his power and wisdom? From whence is that most established and certain harmony of those celestial motions, which never are intermitted, never broke any wavering uncertainty, but ever indeclinable continue in one and the same tenor? From whence are the structures of so many living Creatures, & their multiplicious and wonderful forms? From whence those innumerable & most fit and Symmetriall proportions both of the parts among themselves, as also of the parts with reference to the whole? Fron whence that different internal temperature of every part of a natural body, and that external most congruent fabric and conformation of them to their proper function & operations? From whence that stupendious force in seeds, by the which the bodies of all things, & of all smallest parcels of those bodies are disposed, framed, and made apt & sorting to their ends? Nothing of these can be made by itself, since nothing of these is for itself. No one of these is an end to itself, and therefore no one of them is a beginning to itself. Neither can they receive their being from fortune, or chance, for nothing that is firm, constant, regular, and consisting of most due and precise proportions proceed from these; all their effects being (indeed) changeable, uncertain, & full of disorder, and confusion. Therefore it is most necessary, that all these things do take their beginning from some mind which through its wisdom was able to excogitate and invent so many wondered & infinite things, through its power, to perform them, & through its Providence, to govern them. And this mind or intelligence we call Thee, being our Lord and God. Therefore thou art the Origin and source of all things, the efficient cause of all, the form of all, the end of all, the supporter, foundation and conservation of all. In thee all things do pre-exist, and this not confusedly, but most ordinately; yet after a simple and abstracted manner, and in a most pure essence or being; like as the work of the artificer lieth inwardly hid in his understanding, and resteth known to him alone, before it becometh an external and sensible work. All things are in thee, from thee, by thee, for thee, and thou art above all things. For thou art more diffused & large, than any magnitude; more ancient, than all eternity; more strong than all power; more radiant & shining then all light; more fair than all beauty; more sweet than all pleasure; more worthy and elevated then all honour; more intrinsical and inward than any secret; more high, than all height; and more low, than any depth. Thou art most supreme, and yet best; most stable, & yet incomprehensible, most powerful, & yet most benign; most merciful, and yet most just; most secret, and yet most present and inward; most fair and yet most strong. Thou art immutable, and yet changest all things; never new, never old; thou renewest all things, & yet bringest the proud man to decrepit old age. Thou art ever working, and yet ever quiet, creating, nourishing, and perfecting all things; supporting, filling and protecting all things. Thou art above all, and underneath a●; internal with all, and external to all; above all in governing of things, underneath in supporting and sustentating of them; internal by penetration, external by comprehending all things within thy large circumference. O how wonderfully and bountifully dealest thou with us, most dreadful & infinite Majesty! Tu●solem tuum etc. Thou makest the Sun to arise on the evil, and the good; Mat●. 5. thou sendest rain on the just, & the injust. Thou most copiously pourest out the treasures of thy goodness upon thy enemies, which betrample thy law, blaspheme thy holy name, deny thy providence, and impugn thy Church; enriching them withal the temporal goods of this life, & inviting them to a contrite repentance; that so they may be made partakers of thy eternal goods. Thou seekest us, yet wantest nothing; thou lovest, yet art free from heat of desire; art angry, yet remainest quiet; repentest, yet grieves not; changest thy works, and yet not changest thy determinations. Thou art not poor, and yet thou reioycest at gains; not covetous, yet expectest usury; thou repayest debts, owing nothing; thou forgivest debts, losing nothing. What more shall I say, My God, my life, Light, and sweetness of my heart? What can we say, when we speak of thee who above all speech art ineffable, and above all understanding incomprehensible? Only this we may securely pronounce of thee, that thou art more excellent, than either words can deliver, or mind conceive. Woe then be to all those, that are ignorant of thee, woe, wo, to a●such who knowing thee, do not serve thee, but contemn thy laws & commandments. Woe, woe, wo, to all them, which do either oppugn or reject (as Atheists do) thy wholesome doctrine, which thou hast revealed by thy son jesus Christ our Lord & Redeemer, and hast proposed to us by thy spouse the Church. Thou, who art the fountain of all good, suffer the beams of thy infinite mercy to shine upon the miserable souls of all such, that they may acknowledge their own cecity, blindness, and errors; that they may see the danger of their own eternal damnation; that they may embrace the certainty of thy doctrine; the which thou propoundest to all by the Church; and finally, that they being thus illuminated, may acknowledge, fear, love, praise and reverence thy Majesty and providence, both here during the time of this temporal life, and hereafter for all Eternity. Amen. FINIS. Gentle Reader. PAg. 207. lin. 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rea● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if any the like verbal faults have in other places escaped; it is desired, thou wouldst b● pleased to correct them, by thy own judicious reading