of prelates and Pastours all doctrine of the ancient Fathers and all manner of liuing among Christians For all these things are bootlesse and of no fruite or benefit as being grounded vpon a false foundation if the Soule be extinguished with the body Finally all those men haue bene extremely deceaued who at any tyme haue bene excellent for sāctity of life guift of prophecy glory of miracles or heauenly wisdome on the contrary part the truth of this poynt hath bene reuealed only to prophane wicked and sesuall Epicures all which things are most repugnant euen to the light of Reason Thus far now to draw towards an end haue we alledged reasons and arguments by the which the Immortality of the soule is established confirmed which if they be seriously weighed do so conuince the iudgement as that they take away al ambiguity and doubt of this point Now to these we will adioyne a testimony or two of a heathen Therefore Seneca in his 102. Epistle thus wryteth Magna generosares est humanus animus c. The Soule of man is a great and generous thing It suffereth it selfe to be limited with no bounds but such as are common with God Seneca here meaneth because the Soule extēdeth it selfe to all place tyme. Now this authour further explicateth this point in these words Primùm humilem non accipit patriam c. First the Soule admitteth not to it selfe any obscure or meane Coūtry 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 compasse of this vniuerse yea all this conuexity within the which the Ayre which diuideth all celestiall things from humane and earthly is comprehēded within which so many Numina or powers still ready to performe their operations are included Now here the word Numina Seneca vnderstandeth the starres and perhaps also the Intelligences or spirits And thus far of the place or Country of the Soule Next touching the age or tyme of it he thus writeth Deinde arctam aetatem c. Furthermore the Soule suffereth not any small tyme to be allotted to it for it thus saith All yeares are myne No age is excluded from high VVits and each time lyes open to my contemplation When that shall come which shall dissolue this mixture of what is diuine and what humane then will I leaue the body where I did find it and I will restore my selfe to the Gods Neither now am I altogether estranged from them though I be heere detained with a heauy and earthly matter By meanes of these delayes of this mortall age preparation is made for a better and longer life Euen as our mothers wombe containeth vs nine monthes and prepareth vs not for it selfe but for that place whither it sendeth vs that so we may be fit to breath and to liue here in sight So by the helpe of this tyme which indureth from our infancy to old age we are made ripe and ready for another birth Another beginning expecteth vs and another state of things As yet we cannot enioy heauen but as it were a far off therefore behold that appointed day without feare or dismayednes since it is not the last to the Soule but to the body VVhat thing soeuer doth here cōpasse vs all is to be esteemed but as an vnprofitable cariage or burdē in an Inne for we are to depart Nature leauing this world is depriued of all things as well as entring into it It is not lawfull for thee to carry more out of the world then thou didst bring in Yea a great part of that which cōduced to our life is to be left off The skin wherwith thou art couered as with thy next garment shal be taken away the flesh and blood shal be taken away the bones sinews which are the strong things of the weaker parts shal be 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 euen at the first thou was brought out with the like paines and labour of thy mother Thou cryest and bewaylest and yet to cry is most peculiar to a body newly borne And thē Seneca thus further enlargeth himselfe Quid ista sic diligis c. Why dost thou so loue these terrene and earthly things as if they were thine owne Thou art couered ouerwhelmed with these The day will come which shall reueale or lay thee open which shall free thee from the company of a filthy smelling belly The secrets and misteries of nature shal be once made euidēt vnto thee this darknes shal be dispelled and thou shalt be encompassed on each side with a shining light Imagine how great that fulgour shal be when so many starres do mingle their lights together No shadow shal hinder this brightnes Euery part of heauen shall equally shine The day and night are but alternations and enterchanges of the lowest part of the ayre Then shall thou say that afore thou liuedst in darkenes I meane when thou shalt at once behold all the brightnes and splendour together which thou now darkly seest by the narrow helpe of thy eyes and yet dost admire it being so farre of from thee what shall that diuine light seeme to thee whē thou shalt se it in its owne natiue place This cogitation admitteth no base vile or inhumane thing in the mind But in lieu thereof it saith that the Gods are witnesses of all things it commandeth vs that we seeke to be approued accepted by the Gods and teacheth vs that they prouide and prepare Eternity for vs. Thus farre Seneca of this point in which discourse he hath deliuered many excellent things as concerning the Soule of man First that the Soule is like vnto God since it extendeth it selfe to all places and to Eternity Secondly that when it leaueth the body it is ranged amongst Gods spirits Thirdly that we heere stay vpon the earth as but in the way of our iourney heauen it selfe being our Country And that al things in this world which are externall or independēt of the soule are to be reputed in that degree as burdens or prouisions are which serue only the more conueniently to finish our iourneys Fourthly that as an Infant is prepared in nyne months for to liue in this world so ought we during all the tyme we liue here to learne to dispose our selues for the entertaining of the immortal life of the world to come Fiftly that the last day of our mortall life is the beginning of Eternity Sixtly that the Soule being departed from the body is then clearly to see the misteries of nature and a diuine light and splendour Seauenthly and lastly that Eternity is euer to be set before eyes as that we
thus rather then otherwise or to what end they so doe though all these he who thus taught them well knew Now if man can transfer a certaine imitation and shew of his art vpoÌ„ irrationable creatures to effect certaine functions and for certaine ends proiects theÌ„ how much more easily may that most wise most powerfull spirit and vnderstanding which we call God plant in all creatures a print of his Art and Prouidence which extendeth it selfe to al things necessary to the conseruation of their lyues and future propagation of their kynds Man in that he enioyeth reason and a certaine generall ProuideÌ„ce by the which he gouerneth himselfe setteth downe his owne end and disposeth of fitting meanes for the same end hath no need of these naturall instincts which other creatures haue And although diuers men in regard of their peculiar temperature of body haue peculiar instincts both for the stirring vp of seuerall motions and passions of the mynd as also for inclyning them to certaine artes yet they are not to gouerne themselues by these instincts but by the guyde and force of reason which is granted vnto them But other Creatures because they are depriued of reason cannot gouerne themselues nor direct their particuler operations to sutable coÌ„uenient ends therefore they stand in need of a certaine prudentiall 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 Therfore Man hath an vniuersal prudence or wisedome by the which he leuelleth all his actions to his end But other Creatures haue as it were a certaine sparke of prudence or rather a peculiar instinct lyke vnto prudeÌ„ce in certaine peculiar workes of their owne This instinct so far forth as it artificially performeth its worke as the web in the Spider and the hony combe in the Bee is a certaine participation of diuine art this not vniuersally but particularly to wit as it is considered in this or that worke In like sort as it fittingly directeth its working to an end it beareth the shew of diuyne Prouidence Now this instinct in beasts coÌ„sisteth chiefly in the disposition of the phantasy by the which it is brought to passe that it apprehendeth after a certaine manner a thing as conuenient or hurtfull according to tyme place and as occasion serueth Secondly it consisteth in the inclinatioÌ„ of the Appetite and in a certaine dexterity or hability of working From all thâ—se considerations theÌ„ I hould it sufficiently demonstrated that there is one Supreme Intelligence Mynd or Spirit whose wisedom is equally paralelled with his power by whom not only the principall parts of the world were framed and disposed to their particuler ends but also all the members and least parts of all liuing Creatures and plants as also the seed of all things by whose sweet prouidence the operations of al liuing Creatures are most coÌ„gruently and orderly directed to their defigned ends Out of which poynt this resultacy or collection also riseth to wit that his prouidence extendeth it selfe to the least things and that nothing is made without the same seing nothing can haue its being or essence without its vertue or instinct coÌ„municated and imparted by the foresaid Intelligence or Mynd But here it may seeme to be replyed that granting that Gods prouidence hath collated vertue power to all things to worke yet followeth not that his prouidence therfore stretcheth it selfe forth to all the operations and workings Euen as he who teacheth a Dog to dance or a Parret to speake Greeke doth not because he so taught theÌ„ know all things which after they may do by reason of their teaching To this I answere and say that here is a great disparity and difference for Man may be far remoued and distant from his worke and then he knoweth not what his worke performeth But God cannot depart from his worke but alwaies remaineth within the same both because God is euery where filling all places whatsoeuer as also in that he is to preserue support sustaine his owne worke 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 it selfe to be seene yet neither the world nor any thing of the world can haue its subsisteÌ„ce being after God hath withdrawne himselfe from it And the reason of the difference here is diuers first because the Wright maketh his worke in a matter or substance which he neither made nor ought to conserue but which God made conserueth the Wright doing nothing therin but either by way of adding to or taking from or placing all things in a certaine order But now God worketh in that matter which himselfe only made and he only can destroy or preserue it Secondly because God made all things of nothing eleuating aduancing euery thing to its essence and being and therfore all things may againe reuert turne to nothing euen as a heauy body being by force lifted vp from the earth doth of it owne nature declyne towards the earth againe Wherfore as this body is continually to be supported that it doth not precipitate and fall headlong downewards euen so all things being first created by diuyne power need to be sustentated by the said power that they be not reduced againe to nothing And here I do not vnderstand by the word Nothing any positiue inclination such as the heauens or the earth is but a defect of power or hability to retaine its owne being because it hath no power preseruing it selfe but only from God Thirdly because all things haue their dependance of God after a perfect manner as the light of the ayre depends vpon the Sunne and the intentionall species or formes of Colours vpoÌ„ their obiect or as the shadow vpon the body exposed to the Sunne as the ancient Philosophers do teach and especially the Platonicks for we are not to thinke that there is lesser but rather far greater dependency of things created vpon God being the most vniuersall cause then is of these effects vpoÌ„ their particuler causes Therefore all things do need a continual preseruation and a continual influxe in so much that if God should but for a moment withdraw or diuert this substance-making beame for so doth Dionysiâ—s call it terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then would all things instantly vanish away returne to nothing I omit diuers other reasons which here might be alledged Only it sufficeth here to shew that God can in no sort be absent from his worke from which poynt it necessarily may be concluded that nothing can be concealed and hid from his Prouidence seing that himselfe is most intrinsecally inwardly present to al things THE EIGHT REASON FROM THE diuersity of Mens countenances and voices and from the pouerty of Man CHAP. X. THESE two things I meane the great diuersity of faces and
the season and tyme of this world shal be carryed according to their owne peculiar motions and forces the reynes of working thus or not thus being freely granted to mans nature Therefore where greater industry or power is found though lesse iustice or equity there it is commonly accoÌ„panyed with more happy and fortunate euents The reasons of Gods permission here in are aboue set downe and vnfoulded Ad hereto that though the endeauours of the wicked may for the tyme be ouer preuailing yet there is no perpetuity or continuance thereof for this prosperity is for the most part tempered or rather ouer ballanced with many aduersities and afflictions Seing many there are who either in their first beginnings or in their progresse at what tyme they hould themselues most free from all sudden conuulsioÌ„s of misery and infelicity are vtterly ouerthrowne This appeareth first in the most celebrious famous Monarchies that euer haue flourished for we read that the Monarchy of the Assyrians was ouerthrowne 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 preseÌ„t much obscured of its former honour and brought to great straits Againe the same point is also made cleare in the persoÌ„s of the Monarchs themselues if we but coÌ„sider the calamityes and miseryes which the most powerfull and most formidable among them haue sustained For Nabuchodonozor being placed vpon the highest pinacle of prosperity and after the ouerthrow of so many Countries and nations was suddeÌ„ly stroken with a sentence from heauen and compelled to liue in desart places after the manner of beasts Baltasar nephew to the former being deuoted and giuen to epicurisme and sensuality was flame in that very night when his Citty was taken Cyrus when he had obtained the honour of so many victories was with the losle of his army pittifully massacred by the Scithians Xerxes with his forces consisting of three hundred thousand fighting men was shafully ouercome by the Grecians almost extinguished Alexander the great after the dissolution of the Persian Empire and subiugation of diuers other kingdomes to his command dyed without any heires and left his kingdomes to be shared by his Generals and Leaders who after through mutuall and inward afflictions so weakned and impouerished themselues as that in the end they were brought vnder the yoâ—ke of the Romans Now for the Romans with what sweating paynes and labours did they rise and grow dreadfull With what calamityes were they often worne out and wearyed With what intestine and ciuill warres were they afflicted What exorbitant and vnaccustomed crueltyes suffered they of their Generals and Emperours Finally how many of their Generals and Emperours after their incessant and indefatigable paines vndertakeÌ„for 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 moderne and later historyes he shall find many in euery age whose vnlawfull attempts and labours though they were extraordinarily furnished and enabled with power forces had most vnfortunate and deplorable successes the Prouidence of God interposing it selfe and disturbing al their wicked motions endeauours according to that of the Psalme 32. Dominus dissipat coÌ„silia gentium c. THE THIRD ARGVMENT CHAP. XX. VVE see that all naturall things do euer proceed after one and the same manner and do retayne one course and order As the Sunne for exaÌ„ple we obserue to ryse to set to runne or renew his circles and to make with his approach and departure the accustomed seasons of the yeare In like sort all sublunary bodyes 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 Prouidence or Deity besides nature is to be sought after neither any rewards or punishments are to be expected I answere first say that the Atheists of these dayes do chiefly support themselues with this argument as S. Peter prophecyed in his second epistle c. 7. Venient in nouissimis diebus c. To the which point himselfe doth answere to wit that the promises of God by the which he hath promised his eternall kingdome are not to be accouÌ„ted as vaine because they seeme to be deferred for a loÌ„g tyme since what is long in tyme to vs is most short to God for a thousand yeares to him who comprehendeth Eternity it selfe is but as one day or rather as a moment of tyme. Againe all that procrastination and delay proceedeth froÌ„ the benignity of God by the which he expecteth each mans saluation Furthermore they erre who affirme the world euer to continue in one the same state for long since it was ouerflowed with water and hereafter it shal be consumed with fyar then there shal be created new heauens and a new earth Besides all such things as may seeme to proceed by force of nature are indeed the workes of an intelligent mynd and of Prouidence for these two do not impugne the one the other for the motion of the heauens the situation of the stars the disposal of the earth mountaines riuers and seas the formes of liuing Creatures and plants as also their beginnings increase propagation are the works of Prouidence as aboue we haue fully demonstrated Neither is the constancy of things incompatible or repugnant to Prouidence seing this constaÌ„cy is assigned to things by an intellectuall Prouidence that they may the more commodiously serue mankind vntill the end of this world appointed and determined by God be come THE FOVRTH ARGVMENT CHAP. XXI THE fourth argument is taken from the similitude of being borne of growing increasing waxing old and dying which is indifferenly common to men with beasts as also from the conformity of corporeall members in them both From which consideration the Atheist argueth that men are absolutely vtterly extinguished by death as well as vnreasonable creatures I answere that this illation is most inconsequeÌ„t for although man in respect of his affections or passions of the mind be like to beasts yet with refereÌ„ce to the nature of his soule he is infinitly more excellent then they are In which consideration man approacheth more neere to God and incorporeall spirits then to beasts And therefore it is no wonder if the body being corrupted the soule remayneth immortall But this argument rather beloÌ„geth to the second booke wherof the subiect is touching the Immortality of the soule though secondarily and by way of consequence only it impugneth the nature of Prouidence THE FIFTH ARGVMENT CHAP. XXII IF there be a Diuine Power it is credible that
dissolued with fyer ought to be corporeall and more grosse and corpulent then the fyre it selfe or that into the which it is dissolued It may be further added hereto that the foundation of the Stoicks wherupoÌ„ they grounded theÌ„selues that soules were to suffer no euill after this life notwithstading their great sinnes and enormities here committed was because they were perswaded that our soules were certaine particles or relicks of a diuinity And this diuinity they did hold to be anima mundi the soule of the world from which soule they further taught as being the common and vniuersal soule of al things that the particular soules of liuing Creatures chiefly the soules of men were decerpted takeÌ„ the which being after freed of their corporeall bonds and chaynes were to returne to that principle from whence they are deryued meaning to that vniuersall soule of the world with the which they finally close themselues All which assertioÌ„s are in their owne nature so absurd as that they need not any painfull refutatioÌ„ For if the soules be parcels of God how can they be dissolued with fyre Or finally how caÌ„ they be depraued with so many facinorous crymes and impieties Yea it would from hence follow that Diuinity it selfe should consist as bodyes do of parts and should be obnoxious to all euils and inconueniences whatsoeuer Therefore this vayne imaginatioÌ„ of the Stoicks is to be reiected which heretofore hath bene well refelled by Tully Origen did indeed confesse that soules were immortall and that they were neuer to lose their owne proper kind and nature notwithstanding he taught that the punishments of them were not sempiternall but were to take an end after certaine ages The same he in like sort affirmed of the paynes torments of the Diuels But this errour of Origen which he borrowed of the Platonicks was further accoÌ„panied with many other errours 1. First that all Soules Diuels Angels were of the same nature and consequently that soules were as free from all corporall commere as Angels were 2. That Soules before they were adioyned to the body did sinne and for guilt of such their sinnes were tyed to bodyes and inclosed in them as in prisons 3. That soules were coupled with bodyes in a certayne prescribed order As first with more subtill bodyes then if they continued sinning with grosser bodyes lastly with terrene and earthly bodyes further Origen taught that these seueral degrees of these soules desceÌ„ding into bodyes were represented by the ladder which appeared to Iacob in his sleepe Genesis 24. 4. That all soules as also the Diuels should after certaine ages be set at liberty and restored to an Angelicall light spleÌ„dour to wit when they had fully expiated their sinnes with condigne punishmeÌ„ts 5. That this vicissitude and enterchaÌ„ge of felicity misery should be sempiternal for euer in reasonable creatures so as the same soules should infinite tymes be both blessed and miserable for after they had continued in heauen for many ages blessed and happy then as being againe satiated and cloyed with the fruition of diuyne things they should contaminate defyle themselues with sinne for the which they were againe to be detruded into bodyes in the which if they liued wickedly they were to be cast into the paines of hel which being for a tyme suffered they were to be restored vnto Heauen This condition state Origen imposed vpon euery reasonable creature by what name soeuer it was called whether Angels Principalities Powers Dominations Diuels or Soules See of this poynt S. Ierome in his Epistle ad PaÌ„machâ—um against the Errours of Iohn of IerusaleÌ„ and Augustin l. de hâ—resibus c. 43. But Origen extremely doteth in these things 1. As first in affirming that all spirituall substances are of one nature and condition 2. That Soules are not the formes of their bodyes but separated substaÌ„ces which are inclosed in the bodyes as in certaine prisons 3. That all soules were created from the beginning of the world 4. That blessed spirits could haue a fastidious cloyed conceit of diuine contemplation and that they could sinne 5. That for such their sinnes they were sent into bodyes there for the tyme to be detayned as in prisons 6. That the torments of the Diuels of all soules are once to be expired and ended 7. That all the damned are at length to be saued 8. Finally that this Circle by the which the Soule goeth from saluation to sinne from sinne into the body from the body to damnation from damnation to saluation is perpetuall and continueth for euer Al which dreames of Origen might be refuted by many conuincing and irrefragable reasons but this is impertinent to our purpose would be ouer tedious to perform Only it shall suffice at this present to demonstrate out of holy Scripture that the paines of the wicked and damned are to be most grieuous neuer to receaue a cessation and end Of the Punishments of the life to come out of the holy Scripture CHAP. XXV ALTHOVGH it be most sorting to naturall reason that Gods diuine Prouidence should allot after this life to euery one a iust retribution according to the different comportment of each man in this world Notwithstanding what this reward shal be whether it be conferred vpon the good or the bad and of what continuance neither can mans reason nor the disquisitioÌ„ and search of the best Philosophers giue any satisfying answere hereto The cause of which inexplicable difficulty is partly in that it dependeth of the meere free decree of God and partly because the nature of sinne and consequently the puuishment due to it is not made sufficiently euident and perspicuous by naturall reason Therefore to the end we may haue some infallible certainty herein we are to recurre to the diuine Oracles of Gods written word in the which we are able to see what the holy Ghost by his Prophets other pious men haue pronounced of this point and especially of the paines of the wicked whereof we now intreate 1. The first testimony then may be taken out of Deuteronomy c. 23. in that most admirable and propheticall Canticle or song of Moyses Ignis succensus est c. Fire is kindled in my wrath and shall burne vnto the bottome of hell and shall consume the earth with her encrease and set on fire the foundation of the mountaines In which words fiue things are to be considered First that the fire with the which sinners shal be 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 shal be consumed be not already enkindled yet it now existeth in Gods most certaine prescience and preordinance For what is certaine to come by the force of Gods decree is said after a propheticall manner now to exist or to be
absurd assertion are to be weighed which indeed are found to be most friuolous weake and inconsequent as hereafter we will shew To the common iudgment of al ContrieÌ„s and nations herin we may adioyne the like sentence and iudgment of all most learned Philosophers who euer flourished in any place or tyme Since al these most coÌ„fideÌ„tly euer maintained a Deity and Prouidence as Augustinus Eugubinus in his worke de perenni Philosophia largely sheweth Thus did the Patriarchs teach the Prophets and al the wise men among the Iewes thus the Priests among the Egyptians the Magi among the Chaldeans the Gymnasophistae amoÌ„g the Indians the Druides among the French and the chiefe sects of Philosophers among the Grecians to wit the Pithagoreans the Platonickes the Stoicks as Eugubinus proueth the very Academians I heere omit the most excellent seÌ„tences of this poynt which are frequétly found in Trismegistus Orpheus Museus Homer Hesiod Pindarus Sophocles Plato and the Platonicks Seneca Plutarch whoÌ„ if any be desirous to see let him peruse the foresaid mentioned Authour This opinioÌ„ therfore of coÌ„fessing a Deity ProuideÌ„ce is fortified with the authorities of al countries al ages all religions all rites ceremonyes of diuyne worship al Priests al Prophets al discipline of Magi and Wise men and al the more remarkable Philosophers of al nations finally it is warraÌ„ted by the force of nature which hath imprinted this truth at his very birth in maÌ„s soule Therfore what madnes and blyndnes of mynd it is for some few weake sleighty reasons to imbrace the contrary opinion Since this is nothing els but to prefer and aduance a mans owne priuate iudgment aboue the iudgment of the whole world of all tymes and to venditate himselfe for more wise as enioying a more searching and penetrating braine then any other man liuing Therfore the Atheists do herin discouer their wonderfull folly and insupportable pryde which thus hath enchanted them THE SECOND REASON DRAVVNE FROM the motion of the heauenly Orbs. CHAP. IIII. IN this next place I will alledge certaine Philosophical reasons or arguments such as are euideÌ„t cleare to the vnderstaÌ„ding pretermitting the more obscure which be taken out of the Metaphisicks First then we see the heanenly bodies to be carryed about in their Orbs with a most rapid and swift motioÌ„ Now this motion caÌ„not haue it beginning froÌ„ any force of nature impressed in the heauens neither from any corporall cause therefore it procedeth from some intelligent and spirituall substance this substance is God That it doth not ryse froÌ„ any naturall inclination of the heauens is manifest since things which are moued by a propension of nature direct their motion vnto some one end the which end once obtained they cease from further motion and then do rest and are coÌ„serued Thus al sublunary bodyes enioy a power and force to moue that if chance they be taken from their naturall place they striue by motion to returne therto and being returned do there rest and quietly enioy their owne being For all things which stand obnoxius subiect to corruption are preserued in their owne naturall place but being out of it they perish languishing as it were away and loosing their state of nature And there is no body which hath an inclination to motion so as it still moues without end neuer attaynes to its period and desired place of rest for as the Philosophers teach Motus est quiddaâ—â—â—perfectum â—â—pote via ad terminum Motion is a thing imperfect in it selfe as being but only away or passage to an end or rest But there is nothing which couereth to be euer in its way or iourney as I may cal it but all things desire to hasten to their terminus or end and there to repose and rest Wherfore we may necessarily conclude froÌ„ the premises that seing the motion of the heaueÌ„ly Orbs doth not tend nor is directed to any terminus or end where it may find rest and quyet that therefore this motion floweth not from any inclinatioÌ„ of nature as the motion of all in animate things do which we see in this world This poynt is further confirmed from that that euery naturall inclinatioÌ„ to motion is directed to the good of the subiect or body which is moued to wit that the body may obtaine therby its perfection and conseruation and is not directed to the good or benefit of other bodyes for euery particuler thing hath therefore a force and propension to moue that by such a mouing it may obtayne that place which is most agreable to its nature and so may firmely place it selfe and rest there and not that by a motion it may benefit other bodies But now the motion of the heauenly Orbes bringeth no perfection at all to the Orbes or to those other heauenly bodies for what doth that continual rowling about of the Orbes profit or aduantage the Sunne or the other stars but is only beneficiall to the inferiour bodyes whiles by this motion it carryeth their vertues and influences throughout the compasse of the whole Orbes and so by distributing them causeth all things to receaue vegetation life increase perfection and conseruation Therefore it is most euident that this motion of the heauens proceedeth not from any secret inclination of nature in them for those celestiall Orbes cannot apprehend or conceaue their motioÌ„ to be profitable to this inferiour world that out of such a charitable cogitation and thought forsooth they should thus incessantly moue and turne about for so to apprehend and reflect vpon the profit of another is peculiar to a mynd and intelligence endued with reason From all which it is necessarily euicted and inferred that there is some most powerful spirit or intelligence which first conceaued this profit in its mynd and by reason of the said profit first ordained tempered this motion of which spirit it euer dependeth and is gouerned Furthermore the great variety of the heauenly motions doth sufficiently demonstrate that they proceed not from nature whose inclination is euer simple and vniforme For besides their motion from the East to the west vpon the Poles of the world which is common to all the Orbes seuerall Orbes of euery Planet enioy a proper motion froÌ„ the West to the East vpon a different Axis or Pole a different way and with different celerity The Orbe of Saturne perfecteth its course almost in 30. yeares The Orbe of Iupiter in 12 yeares of Mars about 2. yeares of the Sunue in one yeare of Venus in one yeare of Mercury almost in like space of the Moone in 27. daies and 6. houres Behold heere the great diuersity Neither is the poynt here lessened if in place of the motion of the Planets to the West we suppose their motioÌ„ to the East though somewhat slower according to the iudgement of some because euen granting this supposal yet the same variety is obserued the same difference of motion and the
same sympathy agreement proportion Againe the Planets sometymes are more neare to the earth other tymes more remote and distant now they are stationarij then directi and after retrogradi to the demonstration of which poynts are inuented the Eccentrick Circles and the Epicycles Furthermore many other obseruations in the Heauens most wonderfull and vnknowne for somany ages to all antiquity are lately discouered by the helpe of a Perspectiue glasse inuented by a certaine Batauiā As for example that the body of the moone is spongious consisting of some matter resembling little locks of woll that the star of Venus doth increase and decrease in light like the moone crooking it self into hornes as the moone doth and when it Orbe is full of light it is not opposed diametrically to the Sunne as the Moone is but is in small distance from the Sunne from which obseruation it may seeme to be necessarily inferred that the starre of Venus is carryed in a huge Epicycle about the Sunne so as it is sometimes far higher then the Sunne other tymes much lower In lyke sort by the former instrument there are obserued about the starre of Iupiter 4 small stars sometimes going before sometimes following Iupiter at one tyme they all appeare at another tyme but some of them and at a third tyme other some from whence also we may gather that the said starres do moue in little Epicycles about the starre of Iupiter Againe in the body of the Sunne there appeare certaine spots which notwithstanding do not euer retaine one and the same place in the Sunne but daily change their situation and at one tyme they appeare more in number at another fewer From which it is easily gathered that these spots do not inhere in the body of the Sunne but are little starres which interpose themselues betweene the Sunne and our sight and are moued in Epicycles about the body of the Sunne I my selfe haue often obserued these varieties with wonderfull admiration of the wisedome and power of God who hath disposed the course of the starres with that stupendious art and skill as that they are in no sort subiect to the apprehension of mans vnderstāding I here omit the infinite multitude of Starres which being neuer discouered to the Astronomers vntill this tyme are by the helpe of the foresaid instrument most distinctly seene in the Heauens To cōclude in the eight Sphere wherin the fixed Starres are there is obserued a triple motion The first from the Fast to the West absoluing its whole course in 24. houres The second from the West to the East which is thought to go one degree in a hundred yeares The third from the South to the North and contrariwise by force of which motion the beginning of Aries Libra of the eight Sphere doth descrybe certaine small circles about the beginning of Aries and Libra of the ninth Sphere which course is perfected in 7000. yeares Now who will maintayne that so multiplicious and so various a locall motion should proceed from nature and not from some one most Wise and Excellent an Vnderstanding or Power thus gouerning all the heauēs for the benefit of the sublunary or earthly bodies and particulerly of man to whome the rest are subiect and seruiceable Neither conduceth it any thing against our scope whether it be replyed that these motions are performed by diuers trāsient pushes euen as the rowling about of a potters wheele is occasioned by the Potter or els by certaine stable firme permament forces impressed in the celestiall Orbes as some do affirme for by whether meanes soeuer it is caused it necessarily proceedeth from some incorporeall cause indued with a mynd and vnderstanding not from any peculiar propension and inclination of nature Now this Cause which with so powerfull a hand and so many wayes turneth about the heauenly Orbes we call God who either worketh this immediatly of himselfe which is the more probable opinion or els by the ministery and help of inferiour Spirits and Intelligences as many do hould THE THIRD REASON TAKEN FROM that that Corporall substances and such as are subiect to the eye and sight cannot haue their being by Chance or Fortune CHAP. V. IN the whole course of the nature of things there must needes 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 proued in that corporeall and bodily things do proceed either from themselues or casually from fortune or from some incorporeall cause endued with a mynd vnderstanding and reason For neuer did any Philosopher set downe any other efficient cause of the world then some of these three neither can any other cause differēt 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 infinitly which assertion is in it selfe absurd seing it implyeth an infinity interminable progresse and proceeding Now it is manifest that things haue their beginning neither from themselues nor from Chance or fortune therfore it followeth necessarily that they receaue their production and being from some Mynd or Spirit endued with reason That they proceed not from Chance to wit from a casuall concourse of Atomies or smal bodies as Democritus Epicurus Lucretius and some other did teach appeareth both from the structure and forme of all things in the world as also from the great order and constancy which is discouered in the motion of the heauens and in the function office of other things for what man that is endued with reason will be perswaded that those thinges whose making are accompanied with the fulnes of all reason in that respect exceedeth the wit of all art and knowledge should notwithstanding be produced of a meere casual concourse of Atomies without reason and without art Since to say thus were as much as to defēd that some one most faire sumptuous and stately pallace were not made at all by any artificer with art but only by a suddaine mingling and meeting together of certaine peeces of stones into this curious and artificiall forme fallen from some huge rocke of stone shaken a sunder by an Earthquake or that the Annales of Ennius or Commentaries of Liuy were not cōposed by any wryter but by a strange and casuall concourse of letters for if the parts of the world and disposition of parts and the bodyes of liuing Creatures plants in the making wherof is found all reason art skil in the highest degree can be produced only by a meere cōcourse of Atomies without art without reason then by the same reason why cannot Pallaces Temples Cittyes vestmēts bookes epistles and the like in all which is discouered much lesse 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 inuented to
borrowing all its perfection from other things it therefore cannot haue its being of it selfe indepeÌ„dent of all other causes Now then from all this heretofore obserued it followeth demonstratiuely that no Sublunary body hath its being and essence from it selfe but that all things receaue their being from some efficient cause Now that this cause is incorporeall and intelligent or enioying Reason and Vnderstanding appeareth seuerall waies first because Materia prima could not be produced by any corporeall cause seing that euery action of a corporeall thing euer presupposeth the subiect into the which it is receaued as Aristotle and all Philosophers do teach but before Materia Prima was no subiect can be imagined seing it was the first and as I may tearme it the deepest and most fundamentall subiect Againe if this Cause were corporeall theÌ„ doubtlesly the heaueÌ„s should be this Cause since there remaineth no other corporeal Cause to the which it may be ascribed But the heauens could not produce this Materia prima both by reason that the Heauens worke not but by the mediation of light influence of the stars both which qualities require a subiect into the which they may be receaued as also because before this production the whole space in which now the Elements are was voyde as being destitute of any corporeall body and then it followeth that the heauens should produce this Materia prima in vacuo not hauing any precedent subiect matter to worke vpon and therefore should create it of nothing but this doth transcend the power and force of any corporall nature Therefore in regard of this absurdity it followeth that the cause of this Materia prima must be incorporall and most powerfull as being able to giue it an essence and being euen 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 euery incorporall substance is intelligent as the Philosophers teach as also in that it did not produce this Materia prima after a blynd and ignorant manner but with a certaine finall intention and determination to wit that of it all other things should be made and that it should be the subiect of all formes This poynt is made further euident in that to a cause which is so perfect high and potent the most perfect manner of working is to be giuen but the most perfect manner is by the vnderstanding and the will Againe the same is become more cleare in that there ought to be contained in the cause all the perfections of the effect and this magis emiâ—â—nter more eminently then is in the effect I meane when the cause is of a different nature from the effect Wherefore seing Mans nature which is endued with reason and the diuers kynd of liuing Creatures which enioy sense are the effects of this incorporeall or spirituall cause it most consequently may be concluded that all the perfection of these to wit reason and sense are after an eminent manner contayned in the said cause That the heauenly bodies haue not their being from themselues appeareth first from their motions for if their motions do depeÌ„d of some other superiour Cause and that spirituall as is afore proued then can it be but acknowledged that their substance and figure are produced of the same cause for who is so voyd of consideratioÌ„ as to thinke that that Supreme cause should enter into the world as into an ample and maisterles house wherunto it can pretend no right or title and should challenge to it selfe the gouernment thereof Can it be thought to be so impotent as not to be able to frame to it selfe as it were a proper house of its owne 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 inferiour world with such opulency abundance of riches of al kynd as of metals pretious stones hearbs trees birds fishes earthly creatures and all other variety of things whatsoeuer To conclude if thou considerest the stupendious power which this cause sheweth in the motions of these celestial Orbs thou canst not doubt but that the same Cause is the authour of this whole worke For although the Sunne be incomparably greater then the vniuesalâ— Globe of the earth and water as is euicted from the poynt of the shadow of the earth which reacheth not to the Orbe of Mars yea according to the iudment of the Astronomers the Sunne is an hundred sixty six tymes greater then the earth and water notwithstanding the SuÌ„ne with its whole orbe is carryed about with such a velocity and swiftnes that in compasse of one houre it goeth in its motion aboue ten hundred thousand myles wherupon it is certaine that in the same space of tyme it equalleth the compasse of the earth in its course aboue fifty tymes Among the fixed starres there are many which are 50. 70. 90. or 100. tymes greater then the whole earth as the Astronomers teach there is none of them which is not 18. tymes greater then the earth and yet they are carryed about with their whole Orbe with such a swiftnes as that such starres as are neare to the equinoctiall lyne do moue euery houre more then 40. millions of myles euery million being ten hundred thousand and so in one houre moueth more then comes to two thousand tymes the coÌ„passe of the earth Now who is he that will not here fall into an astonishing admiration of his boundles power who turneth about such vast and immense bodyes with so incomprehensible and impetuous a celerity Or what greater prints or intimations of Omnipotency can be then these are If any one of the starres should be carryed about neare vnto the earth with the like speed presently all things would be dissipated shiuered asunder the mountaines would be shaken and pulled vp as it were by the roots and turned with the earth and the sea into very dust The swiftnes of a bullet shot out of a great peece of ordinaÌ„ce seemes great and yet if one consider attentiuely supposing the bullet to be carryed the space of a hundred houres with one the same swiftnes yet would it not go so far as once the compasse of the earth For experience sheweth vs that in one minute of an houre it is carryed scarce three myles therefore in one houre 180. myles in an huÌ„dred houres 18. thousand myles which wanteth of the compasse of the earth its circuÌ„ference according to the more true iudgmeÌ„t of Astronomers being 19. thousand myles and 80. Wherfore from this we gather that the Sunne performeth a farre greater course in one houre theÌ„ a bullet would do in fiue thousand houres Now the celerity speed of the fixed starres about the Equinoctiall is forty tymes greater then the celerity of the Sunne Therefore that incorporeal power and vertue which doth so gouerne sterne the celestiall Orbes as that
it is able to driue them about with such a facility with such an incomprehensible velocity and so long a tyme without any slacknes or wearines doth sufficiently discouer it selfe to be the maker and Lord of the said heauens to whose good pleasure they are so seruiceable and obedient and thus it appeareth that from whence they receaue their most wonderfull motion from the same cause also they take their nature and being Doubtlesly no man who entreth into a serious consideration hereof can be otherwise perswaded seing there cannot be a greater argument and signe that a body is not of it selfe but dependeth of another then to shew that it enioyeth not it selfe but is made seruiceable and obedient to another The same poynt is also proued from the consideration of the diuersity of the parts wherof these Orbes do consist For seing these are altogether distinct in themselues and haue different qualities they could neuer meete altogether for the making vp of one and the same Orbe except there were some higher power which did vnyte the said parts distributing to euery one of thē 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 Orbe that starre in another place c. is not of the essence of them nether doth it necessarily flow from their essence therefore it proceedeth from some extrinsecall cause so disposing them THE FOVRTH 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 themselues and with referēce to the whole manifestly sheweth that there is one most wise mynd or intelligence which first conceaued weighed measured and conferred with himselfe all these proportions and then after externally produced them out When we see any magnificent and sumptuous pallace wherein a most precise proportion and symmetry of parts is obserued 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 artificiall architect How then cā any one call into question but that this world first had a most excellent and wise artificer and workeman seeing the parts thereof are so perfect and disposed and conioyned together with such an exact proportion sympathy and whose beauty is such as that it is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth adorning beauty or comlines The heauen being extended aboue like vnto a vast and most large vault couereth and imcompasseth all things least they be seuered and dispersed It is for greater admiration beauty and ornament distinguished with an infinite number of starres as with so many Iewels certainly a most faire and pretious vault or couerture of this worldly pallace Now what is more pleasing to the eye of Man then those blewish and purple colours of the Heauens What more pure then those shining gems pretious stones What more solide then that adamantine firmnes of the heauēly Orbs which being neuer worne nor growing old haue continued so many ages inuiolable What is more admirable then the radiant body of the Sunne being the fountaine of light and heat What Nature hath imparted to all these their forme situation splendour and this celestial and vnchangeable beauty fairnes They do not receaue them from themselues since they haue not their being from themselues 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 corporeall since no corporeall thing can be more powerful and fayre then those heauenly bodyes are Therfore that which doth impart to them all these qualities must needs be a certaine incorporeall or spirituall substance whose infinite puissance and incomprehensible fayrnes we are partly able to glasse and see as it were by reflexion in so great a worke The Earth also though it be seated in the lowest place seruing as the flore or pauement of this princely and imperiall pallace or rather as a channell wherinto the excremēts of the elements are disburdened yet what pulchritude and beauty hath it What delight is discouered in the moūtaines and the vallies thereof in the springs floods gardens woods fields of pasture and graine orchards and plaines couered with all kind of colours exceeding al tapistry or other such artificial hangings whatsoeuer through its various and diuers vestment of hearbs flowers and groues Who can once dreame that all things are thus disposed of a Nature voyd of reason and vnderstanding seeing that the soule or mynd of man is not able to excogitate or imagine to it selfe any thing more admirable or beautifull Neither auayleth it any thing here to reply that the Sunne and the starres seeme to be the cause of all these things For although without the heat and influence of the starres wherby the generatiue and seminall power or vertue is stirred and the vegetatiue humors are prepared all these things cannot grow increase and come to their perfectiō notwithstanding these bodyes take not from the Sunne and starres their originall Cause and reason of their particular structure forming and making but from some intelligent mynd or spirit which hath impressed in the seeds a certaine power or vertue being as it were the image of its owne cōceit 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 forme For nether the Sunne nor the starres can know of what kynd euery tree for example will be or what temperature colour tast smell or medicinable vertue for diseases it will haue or with what leaues it is to be couered with what flowers to be adorned or beautifyed and with what fruites to be enriched finally what measure it ought to haue what figure extensions diffusions connexions and innumerable other such obseruations all which appeare in euery such particuler body with admirable artifice and wisdome for there is in euery worke of nature as their phrase it so great cunning skill and subtility as that no art can attaine to the thousand part thereof nor any wit can cōprehend the same Who then is so voyd of reason that can be perswaded that such bodies in whose making so eminent reason and wisedome is discouered could yet be made by any Cause that enioyeth not reason The Sunne of its owne nature imparteth its light and heat and in these two sorts in one and the same vniforme manner it cooperateth with all seedes to wit in heating the earth nourishing the seedes stirring vp the seminall spirit or vertue and in preparing the humours therefore this infinite diuersity of things and this proportion pulchritude which is in them cannot proceed from this Sunne seing his operation and working is vniforme
that euen in this respect that if an Intelligence by its owne peculiar force knoweth one thing to comeâ—â— knâ—weth all things Therfore this prenotion and fortelling of â—uture things is an euident signe of a Diuinity and for that cause this kynd of prediction is called Diuination as if to tell what euents are to happen were a proper signe of a Diuinity or deity and therefore vpon this ground the Gods of the Gentils are refuted by Isay in that they had not the ability to fore tell future eueÌ„ts for thus he saith Annunciate quae veÌ„tura sunt c. Shew the things that are â—come hereafter that we may know that you are Gods That there is a prenotion of future things is clearly proued from innumerable predictions which from their euents are found to be most true for prediction or foretelling euer presupposeth prenotion and foreknowledge This prenotion the Prophets had not from themselues and from their owne industry or perspicacity and clearnes of iudgment since prenotion far transcendeth mans capacity but they receaued it from some superiour power which hath it by its owne vertue from it selfe and not from another Now many of these predictions are 〈◊〉 in the holy Scripture out of the which I will alledge some which to haue bene accomplished is most euident First theâ— Genesis 3. it is foretold that the seed meaâ—ing the of springe of the woman should câ—ush the head of the Serpent that is shall ouerthrow the power domination and rule of the Diuell which 〈◊〉 is accomplished partly already by Christ abolishing in most places the worship of Diuels wherin the world afore did lye plunged and partly â—esteth to be further 〈◊〉 by Christ at the day of iudgment wâ—â—â— the power and sway of the Diuell the 〈◊〉 vtterly extinguished In Genes 〈…〉 18. and 22 it is prophesyed that a â—hold shal be borne to â—braâ—â—m by the benifit of whom all nations shall obtaine benedictioÌ„ and solicity which is euidently performed in Christ throgn whom the world is withdrawne from idolatry and pernicious errours to the worship knowledge of the true God and shall by him obtayne the hope of eternall saluation Againe in the 40 chapter of the said booke there is a woÌ„d 〈…〉 prediction of Ioseph which was to be 〈◊〉 within three dayes as also in interpretation of certaine most obscure dreames touching three stocks of a vyne and three baskets and c. 41. an exposition of Pharoes dreame touching the twyce seauen beasts twice seauen ears of corne Where we are to consider how expediteâ—y and with what coÌ„fidence are expounded all the particulers of the according to their euents Now those dâ—â—ameâ— being preâ—ages and â—ignes of things to coâ—ne cannot proceed but only from a diuine Power from whose prouidence all 〈◊〉 matters 〈…〉 disposall neither can the 〈◊〉 construction of them 〈…〉 but only by reuelaâ—ion of 〈◊〉 diuyne Power Againe c. 49. Iacob the Patriarch 〈…〉 before his death did prophesy to euery 〈…〉 of his sonnes what should happen to them posterity especially so far forth as conâ—erned their ofspring their riches and the diuision of the land of Promise which all particulers were after a long deuolutioÌ„ of Yeares fulfilled as appeareth out of the sacred Scripture But among other things that is very memorable and notorious which is there said Non auâ—eâ—eâ—ur sceptrum de â—uda c. The scepter shall not depart from Iuda nor a Lawgiuer from betweene his seete till he come who is to be sent and he shal be the expectation of the Gentils In which words three things are foreâ—ould First that regall principality shal be in the tribe of Iuda which was accoÌ„plished when it was translated vpon Dauid in whose family and race it continued 520. yeares Secondly that this Soueraingty should continue in the 〈…〉 till the 〈◊〉 of Christ 〈…〉 was also accomplished 〈…〉 that tribe 〈…〉 vpon Herod Ascalonites who was â—o â—â—w in the tyme of whose Reigne Christ was borne Thirdly that Christ was to be reiected by the Iewes receaued by the Gentils who for that respect is there called Expectatio gentium the expectation of the Gentils In the 24. of the booke of Numbers Balaam being possessed with a diuyne 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 sâ—e that the name of that King is expressed who was to be borne some foâ—re ages after and for whose cause Saul was to be depriued of his kingdome which is fulfilled in the first booke 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 haue dominion ouer all men which was performed in Christ. Thirdly that the Romanes were to come 〈◊〉 their gallies and should ouercome the Iewes â—â—d tâ—is was effected vnder Titus Vespasian more then a thousand eares after the 〈◊〉 prediction In the 18. of Deuteronomy Moyses prophesyeth that â—â—od would â—aise out of the Iewes a Prophet lâ—â—â— to himselfe whom all ought to heare such â—s would not were to be seuerely punished by God where in expresse words he prophesyetâ— of the comming of Christ and doth intimate his function the incredulity of the Iewes their ouerthrow Now Christ was like to Moyses as the body is to the shadow the 〈…〉 to the figure and the Exemplar of Sampâ—e to the image in that Morses was a typâ— and figure of Christ â—â—â— Moyses 〈…〉 people from the seruitude of 〈◊〉 Christ the world from the 〈…〉 Moyses brought 〈…〉 the Egiptians being theâ—e drowned Christ saued his Belieuers through 〈◊〉 which deriueth al its vertue froÌ„ the 〈◊〉 of Christ with the submersion and drowning of all their sinnes Moyses gaue to them the old law Christ giueth to the world the new and Euangelicall law Moyses â—ed the people in the desert with Manna from heauen and gaue them to drinke of the rock Christ feedeth his seruants in the Church with his owne celestiall body and bloud for he is the bread that descended from heauen and the hidden Manna he is the Rock of eternall saluation which giueth drinke The people by the endeauour of Moyses ouercame their enemyes comming at the length to the 〈◊〉 of Promise â—ee by the mediatioÌ„ of Christ vanquish our soules aduersaries are brought to heauen Thus by reason of these and other such comparisons Christ is called a Prophet like vnto Moyses In the 28. 29. 30. 31. and 32. of Deuteronomy the Idolatry of the Iewes their sins and diuers calamityes which were to fall vpon them for the same cause are propheâ—â—â—d and in the 33. of Deuteronomy Moyses â—â—â—â—telleth the particuler lot to euery try be and diuers euents which Iacob had not expressed in his benediction In like â—ort that Prediction which is related in the thâ—â—â— booke of the Kings â— â—â— is most wonderfull where when
spouse the Church Thou who art the fountaine of al good suffer the beames of thy infinite mercy to shyne vpon the miserable soules of all such that they may acknowledge their owne cecity blindnes and errours that they may see the danger of their owne eternall damnation that they may imbrace the certainty of thy doctrine the which thou propoundest to all by the Church and finally that they being thus illuminated may acknowledge feare loue praise and reuerence thy Maiesty and prouideÌ„ce both here during the tyme of this temporall life and hereafter for all Eternity Amen FINIS Gentle Reader PAg. 207. lin 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rea◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if any the like verball faults haue in otheâ— places escaped it is desired thou wouldst bâ— pleased to correct them by thy owne iudicious reading a Lib. 5. de â—â—uit cap. a Lib 1 de Leg. b Denatura Deoâ—â—â—â— Luer l 1 3. Plin. l. 1â—â— 7. l. 7. c. 55. Man and liuing Creatures CoÌ„pounded bodyes Materia Prima The heauenly Orbes The variety and beauty of things caÌ„not be referred to the Sunne Liuing Nature Mans body Plants Flowers The beauty of â—â—e inward soules or formes of things The sensitiue soule Psalm 93. The Sun not created for it selfe The stares the Orbs and all other bodyes created for the vse of a reasonable soule The motion of the Heauens ordayned for a reasonable soule The 4. seasons of the yeare Wynds showers Cloudes The benefit of wynds The beginning of riuers and welsprings The profit of showers The profit of Snow The profit of frost The wonderfull disposition of the Elements The conformatioÌ„ of the Earth Mountaines The qualityes of the earth and the sea The saltnes of the sea The Caâ—â—â—ityes The world why created Man the end of all visible things of the whole world The CoÌ„sideratioÌ„ of 〈◊〉 body Bones Muscles De formatione â—â—tus The spirits 〈◊〉 The principal parts of the body The engendring of the â—pirits How the spirits are distributed through out the body The distributioÌ„ of the bloud The distribution of the vitall spirits Systole and diastole The distributioÌ„ of the Animall Spirits The production of the brayne and its skins Six payre of sinewes from the brayne Thirty payre of sinewes from the spina dorsi The Composition of the Sinewes How the three principall meÌ„bers are throughout the whole body The thre pâ—incip Membâ—â— are 〈◊〉 in other liuinge Creatures The externall parts of liuing Creatures The shape of Birdes The making of â—ourefooted Beasts The making of fishes a â— 9. c. 33. The naturall weapons and couerings of beasts The fabricke or making of PlaÌ„ts The seminall vertue or power The maner how the seminall vertue worketh The proportion betweene the internall forme the body and betweene the body the seminall vertue The seminall vertue is the impression of a Diâ—yne Art The working of liuing Creatnres are directed to an end The Industry of irrationable Creatures The spyder The industry of Bees The industry of Emmets The Industry of the silk-worme The industry of fishes Oppianus l 5. de piscatura Aâ—lâ—anâ—s l. 8. â— 6. Plutarch de prudentia animal The Industry of Birds Beasts know what is hurtfull to them and what medicinable why naturall instincts guyde beasts like Reason God is euer present to his workes The diuersity of faces Of Pouerty That the former Miracles cannot be said to be forged As S. Augustine l. 3. de Trinit c. 8. teacheth Luke 21. Daniel â— 9. 1 v. 25. 2 v. 26. 3 v. 26. 4 v. 26. 5 v. 27. 6 v. 27. 7 v. 27. 8 v ibid. 1 l. 11. Odiss 2 Exod. 8. 9. â— reg 28. Lib. 2. cap. 7. f Ps 51 An impossible figment cannot be the cause of al vertue If there be no God theÌ„ should Wisedome extinguish all vertue Errour increase vertue VpoÌ„ the foresaid principle the best Men should be the most folish the worst the most wise Vpon the former ground Blasphemyes should not be euill Exod. 7. c. 9. 1 Exod. 16. 2 Ibid. c. 15. 3 Exod. 40. 4 Ibid. 5 Exod. 33. 6 Exod. 17. Num. 20. 7 Num. 11. 8 Num. 26. Num. 16. 28. 9 Num. 10. 10 â—bi supra â— 2â— 11 Ioan 3. 12 Exo. 17. 13 Iosue 3. 14 Ibid. cap. 6. 15 Ibid. cap. 10. 16 Iud. cap. 3. 17 Iud. cap. 3. 18 Iud. cap. 4. 19 Iud. cap. 6. 20 Iud. 10. 21 Iud. c. 14. 15. 16. 22 1. Re 13. 15. 24 3. Reg. 2. 4. 25 2. Paralip c. 13. 26 2. Paralip c. 14. 27 Ibidem 20. 28 4. Reg. 19. 2. Paralip 32. 1 Exod. 5. 2 4. Reâ—s 19. 2 Paâ—â— lip 32. Tobias 1. 3 Daniel c. 3. 4 Daniel 4. 5 Acts 12. Ioseph l. 19. â—ntiquit â— â— 7 2. Ma chab 15. 8 Leuitieus 24. 9 Iudith 6. 10 Ibid. 23. 11 2. Machab. 12 1. Reg. c. 6. 13 Ibiâ—â—â— 14 Daniel â— 15 2. Machab. 3. VVhy diuine Prodence suffereth the courses of the wicked in this VVorld The argument of the Contrary opinion The knowledge of man is illimitable 1 Lib. â— Confess c. â— Aristotle 12. Metaphys c. 9. Whether wicked Men are made in vayne to liue in the world Whether vertue be a reward of it self Pro Archia Poeta Pro Milone 2 Pro Archia Poeâ—â— 3 l. 5. de Ciuit dei c. 12. 2. Ethic. c. 4. Why are men so desirous of prayse Valerius Max c. 8. Prouer b. 22. Eccles 4. 1. Prouerb 16. â— Cor. 4. Psalm 36. Eccles 21. Homeâ— â— 11. aâ—â—bi virgil â— 8. Aenead Ouid. l. 4. Metamorph The 1. ArgumeÌ„t The 2 ArgumeÌ„t The 3. ArgumeÌ„t The Argument of Pliny The vayne iudgmeÌ„t of the Stoicks touching the Soule Vid. Epictetus dissert 1. c. 14. Seneca epist. 92. Cicero Tusc 5. The Errours of Origen The worme of Conscience Mark 9. Esay 66. Math. 13. Sinne the seed of Hell fyre Esay 30. Malach. 4. Math. 25. Psalm 138. Psal 18. Psal 99. Matâ— 5.