elements the placing and the ordering the open shew and the hidden strength of them all beare witnes and make proofe not to be denied impossible to be disprooued that there is a God The consideration whereof might suffice and needlesse it were to seeke further were it not too great an ouersight for man to ouerlooke him selfe who beeing the worthiest creature of all other is the fittest to set forth the glory of his Creatour by whose admirable wisdome he is of such incomparable perfection The body of man the patterne of the world and his soule the picture of God that his body is the patterne of the vniuersall world and his soule the picture of the immortall God So that in him more then in all the rest God is to be seene and knowne his body shewing outwardly the worke of his hand and his soule inwardlie bearing the image of him selfe His body of earth doth represent whatsoeuer is betweene heauen and earth yea the very heauens them selues are figured all naturall causes contayned and their seuerall effects produced therein Three heauens resembled by the body of man deuided into three parts Three heauens there are sayed to be which the members of the body deuided into three parts make a liuely resemblance of The lower seruing for generation and nouriture are like the lowest heauen within the compasse wherof the elements are found for as from them all beasts plants trees liuing and other things haue being receaue nourishment growth motion and sence so of foure humours there ingendered all the members are made fed mooued and augmented The same agreeing in nature as in number with the elements and producing effects in all aunswerable vnto them choller being hote and dry as fire blood warme and moyst as ayre fleame as water cold and moyst melanchollie as earth cold and dry of which altogether a perfect mixture and iust temperature beeing made the growing lyfe of plants and that which to brute beasts giueth motion and sence in the body of man is found doth appeare The vpper part in which the hart is seated may be compared to the higher heauen the eight sphere wherein the starres are fixed which holding one iust and continuall motion giueth light and life to all the world beneath through shining beames and comfortable warmnes it sendeth downe and euery where bestoweth for so the hart being still in motion after a iust proportion preserueth the whole body in life and health by sending forth the spirits of life wherewith it is well stored into all the parts by vaines and arteries in due course to be conueighed Lastly the head the vppermost part is as the third and highest heauen there sitteth the minde as in a Tower and doth behold gouerne and direct all the actions of the whole body causing it to mooue and to rest to performe and to forbeare what seemeth good there-vnto euen as that excellent almighty power from that high throne his seate mooueth the heauens directeth the starres and preserueth all things within the compasse of the world Man a little world VVherefore it is not without cause that man is sayed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world when as his body alone beeing but the one halfe the worst part of him is the figure of the whole and with good right may bee termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the great beauty which aboue other creatures it hath and serueth no lesse then all the world besides to shew the great excellencie of that power which first was the founder framer thereof VVhose exceeding beautie caused some to thinke that God himselfe was like there-vnto Cicero de natu Deo 1. supposing the fairest and finest shape to be most fit for the best and diuinest nature VVherein they were like deceiued as if they should haue thought the counterfaite of Venus to haue resembled the countenaunce of Apelles the same being for excellencie of worke the chiefe spectacle of his Art but altogether vnlike the fauor of himselfe But strange it may seeme and incredible it may bee thought that man alone eyther in part or in whole should represent the world which consisteth of thinges both contrary in nature and infinite in number I confesse it is so strange that it is a vvonder but vvonderfull is that God who to shew the greatnes of his power could make man so strange a creature that in varietie what of outward shape Man in him selfe resembleth all creatures and vvhat of inward conceite hee should expresse and excell all other things whatsoeuer Sundry are the sorts of mettals and stones hidden vnder the ground infinite are the kindes of hearbes trees and fruites growing and of beasts going and creeping on the earth so of fish swimming in the Sea and of fowle flying in the ayre all which are framed of so iust a shape and of proportion so agreeable as of each kinde found within the same region and vpon the same Coast all or most of all are so like as not the like but the same they woulde seeme were they set a sunder not seene together and yet if all at once could be viewed sufficient difference to shewe the diuersitie of each kinde might bee noted But amongst all the childrē of men not any two though bred within the same climate though borne of the same parents coulde euer be found in whom difference did not appeare of heigth or of breadth of feature or of fauour Albeit for number and place of all members and parts they are all as one Many haue beene sayed exceedingly to haue resembled each other Valer. Max and none more then Alexander and Ephestio whereby the Mother of Darius was occasioned in steed of Alexander to salute Ephestio but though both were strangers vnto her shee soone found that shee was deceiued and craued pardon of her error Some-what there is which better is discerned then can bee described that causeth amongst all men such difference to appeare as easilie one from another and euery one may be knowne a sunder By which diuersitie of shape in his owne kinde expressing the variable shew of all kindes of things whatsoeuer In man some thing resembling euery creature it is to be thought that he was made to represent not any one but all the creatuers of the world which yet to make more manifest some things hee hath of them all whereby in him alone theyr counterfaite may seeme to be drawne and layed open to be seene His flesh is as the earth sound substantiall and firme it is braunched with sondry vaines as the earth is distinguished with diuers mettals VVhich therefore are sayed to lye in vaines because they follow the like course and are dispersed a like inwardly with bone as the earth with stone it is strengthned it is quickned and nourished with the same life that causeth plants to spring and hearbs to grow and like times it hath for the renuing and decay of blood as
the other wherin it returneth in the euening but that which dwelleth therein and hath rule ouer the same VVhat to set in order such an army of starres and to cause them all to hold one certaine iust course but that to which all things are easie and nothing is impossible VVhat to restraine the fire from ascending and the earth from falling down to keepe the Sea from ouer-flowing and to set peace betweene fire and water in discord to make vnitie and a friendly coniunction between things of contrarie disposition but that power which hath power ouer heauen and earth and doth commaund and controle both nature her selfe and all naturall things whatsoeuer and what should that be but euen that which in power wisdome and perfection is infinite admirable and incomprehensible That of the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sharpnes of his sight and swiftnes of his course because he seeth all and ruleth ouer all in a moment Of the Latines Deus for that of his fulnes and bounty hauing all he giueth all that the world hath of the English God for as much as in respect of excellencie he is only good and goodnes it selfe to be esteemed If then it stand with reason that nothing can make it selfe and no power other then God can be found or imagined sufficient to performe the least of those thinges before mentioned reason doth assure vs that there is a God and ouer and aboue reason euery sence for the light of heauen doth shew it to our eyes and the birds of the ayre doo sound it into our eares we tast it in the fruites of the earth and the sweete sauouring flowers breathe it vp into the very braine of our heads so as we are enforced to feele perceaue and vnderstande the same VVherefore vnreasonable and sencelesse is that man that seeth not and beleeueth not that there is a God Chap. 4. That reason and sence may iudge that there is but one God THe world consisting of heauen and earth it may seeme to haue beene the pleasure of God the maker of them both to place in eyther of them one speciall creature that for excellencie and vnity of nature should be the picture image of him selfe The sunne in heauen and on earth the soule of man to the ende that man of whom chiefely he would be honoured beholding the sunne with his bodily eye and with reason the eye of his minde looking into his owne nature as well without as within him selfe might perceaue that a God there is and that there is but one who doth both shine in heauen as that glorious starre the Sunne and rule on earth as that excellent creature the soule where-vnto all other liuing creatures are subiect Of this it hath been spoken The Sunne a resemblance of God of that it may be sayed that being in the firmament aboue it exerciseth his power on all the creatures below and holding an vnitie in it selfe it disperseth it selfe through the corners of the world and giueth light to euery starre that shineth and causeth life in euery thing that liueth and is of such brightnes that it darkneth the most glittering starres and dazeleth the sharpest eyes although neither starre haue light nor eye sight but by meanes thereof So as verie notably it expresseth the nature and the power of that onely and mighty God who from aboue beholdeth and ordereth all thinges whatsoeuer or wheresoeuer beeing and giueth sight and vnderstanding to all albeit in his greatnes and glory of none he can be seene or vnderstoode and yet as the Sunne is visible to the eye and the soule subiect to the sight of reason God of man in a measure seene and conceaued so God in a measure is truly saied sensibly to be seene and iudicially to be conceaued of all those which haue eyes to behold and reason to consider such creatures as he hath ordayned to be witnesses of his nature But the soule being buried in the body The body the graue of the soule as in a graue which therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue of the soule and the Sun shining in heauen openly to be seene the eyes of men haue beene drawne to looke vpward and there to seeke God where manifestly appearing they could not but see him in all glory and maiestie to shine Howbeit in searching to know what he was their errors were as grosse as their opinions were diuers Some thinking the Sunne others the Moone and other-some the whole circuit of heauen By naturall reason impossible to know what God is to be a God And no meruaile that they were deceaued when by the low reach of naturall reason they sought to apprehend the high mistery of that supernaturall power which is infinite and incomprehensible But that it was onely one otherwise they could not thinke reason manifestly teaching that otherwise it could not be For when by consideration of all naturall things it is euident that nothing is of power sufficient to make or to mooue it selfe and that consisting of contraries they are more apt to destroy then able to cause or preserue one another most reasonably it is that there be because of necessitie it is that there must be a maker a moouer and a ruler of them all and how A maker of omnipotencie to doo what he will a moouer of aucthoritie to dispose as he will and a ruler of all goodnes and excellencie to order and preserue all according to his will else were it impossible that the world should haue been made mooued and ordered as it hath been consisting of parts no lesse repugnant in nature then infinite in number VVhich the Grecians well obseruing found out three names aunswerable to those three properties Aristid in hymno in Iouem Dioge Laerti Caelus Rhodi The Grecians by three names expressed the nature of God and gaue them all to one God as agreeable onely to one alone calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes by one and somtimes by the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that wherby all things are caused to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he giueth life and motion to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his excelling goodnes in gouerning and preseruing both the whole and euery particuler whatsoeuer VVho so being as in very truth he is the originall cause from which all things doo proceede the roote of life out of which all life doth spring and the fountaine of goodnes from whence all good doth arise flow then is he but one for it cannot be that more then one that cause that roote and that fountaine can be The cause of causes can be but one That cause of causes that is the causer of all things was to haue being before any thing had beginning and be he must onely by and of him selfe for be he could not by
his owne eye is a sure witnes and his vnderstanding an assured euidence to him selfe For as he cannot but see that there is but one Sunne in the firmament that lightneth the world warmeth the ayre comforteth and bringeth forth whatsoeuer groweth and flourisheth vpon the earth and one onely soule in man which giueth life to his flesh light to his vnderstanding causeth his actions ordereth his affections imployeth and directeth all the parts of his body So therin may he most euidently see and know that one God there is and onely one which hath made the Sunne and created his soule and hath framed them both to be such as they are of purpose to expresse his owne nature that appearing to be one to him alone and to none other all honour and glory should be yeelded for euer Chap. 5. That the power of God is ouer all but extended most ouer and vpon the greatest men GOD being the maker of the world and the Lord of all it is not to be doubted but that he hath power ouer the world and that all things are subiect vnto him The heauen and the earth the fire and the ayre the Sea and the Land men beasts euery and all wheresoeuer and whatsoeuer being are the worke of his hands and therfore his alone and only his to be commaunded Iupiter est quodcunque vides Lucan 9. quocunque moueris Estque Dei sedes nisi terra et pontus et aer Et caelum et virtus Thine eye thou canst not turne nor moue thy foote from God The earth the Sea the ayre is but the seate of God So heauen and power also No man can looke besides God euery where to be seene or turne away from God no place is without the view of his eye and th'aucthority of his presence his power is in and through all it is wonderfull and aboue all to be considered whether liuing in heauen fixed in the firmament swimming in the Sea growing within the bowels or moouing vpon the face of the earth For how should it otherwise be he being able by saying the word to perfect the whole worke of heauen and earth out of dust to create the body of man and with his breath to make him a lyuing soule what power can be greater or what is able to expresse the greatnes thereof If heauen and earth had a voyce if the birds of the ayre and the beasts of the field could speake they would open their mouthes and straine them selues to sound out the wonderfull might of their almighty God But sith they are not framed so as so they can doo let man which is fashioned for that vse to whom it chiefely doth belong neuer cease to pronounce and to proclaime how wonderfull that God is whose creature he is and by whom power is giuen vnto him not onely more then vnto all but ouer all the creatures of the world Surely it is the will of God it should be so for hauing made him his Lieuetenant vpon earth both to supply his place and to heare his voyce necessary it is that he should both know the power of him whose person he doth represent and acknowledge that aucthority where-vnto he is to be obedient Yet as in the first beginning such was the pride of the first mans hart that where eyes were giuen vnto him to cast them vpward to behold heauen and therein to glorifie as well the maker of him selfe as the Creator therof he looked downe vpon him selfe and lifted vp his mind into heauen desiring rather to be as God then to honour God as he should haue done so euer sithence the ofspring of his seede being lineally infected with the corruption of his attaynted blood hath offended in the proud conceite of it selfe and in forgetfulnes of the Lord God euery braunch drawing venom from that poysoned root though all bring not forth like bitter fruite All the children but not all like heires of Adam All are the children but not all alike the heires of Adam all are stayned with his sinfull inclination but such chiefely are defiled with his vndutifull rebellion as enioying the glory of the world giue eare to the alluring voyce of flesh and blood The glory of the world occasion of the greater sinne and follow after the false perswasion thereof Riches reputation and aucthority lift vp the mind giue boldnes and cause the hart to swell whereas pouerty deiecteth contempt causeth griefe and subiection is accompanied with feare Euery of those doth minister occasion of sinne which who so hath them cannot be freed from but not being of one nature they breede offences not of the same measure before the face of almighty God In time of necessity the poore mans tongue is hardly restrayned from blasphemie Hard in pouerty not to sinne when the sweat of his browes doth not gaine bread for his mouth when he laboureth with his hands and goeth naked without cloaths when notwithstanding that he rise early and sit vp late cold doth pinch his body and hunger his bellie so as he goeth to bed with heauy cheere and riseth with a greeued mind want standing before him and behind him ready on euery side to deuoure him VVhat is he which trusting in the Lord looketh vp to God and calleth on him as the young Rauens doo for their foode and doth not murmur or dispaire All are offenders No man can be thought so free from the corruption of nature which in that case doth not offend in word or in thought open ly before the world The greatest men the greatest sinners or secretly within him self But it is the rich and mighty man he whose eyes swell with fat and is clothed with purple and gold who feedeth daintily and liueth sumtuously in all aboundance not feeling want or fearing danger which beholding what he hath and not looking to him which gaue it is proud of his owne strength forgetteth the Lord God and in the middest of his happines is most vnhappy It is not to be doubted but that priuate men men of meane and base account sinne often against God both in thinking too well of them selues and in performing not well their duties towards God and man But it is to be obserued that the higher in place and greater of estate being not contented with that they haue but still aspiring and greedily seeking what is none of theirs soonest forget they are vnder the Lord of heauen and therein most greeuously prouoke his anger against them Rulers and Magistrates duly to be regarded Here I would not be thought to draw into question the liues or into hatred the names of those which are rulers and liue in cheefe place of aucthority vnder God of whom farre be it from my pen to write or from my hart to thinke otherwise then with all duty to theyr place and reuerence to their name Neither by taxing them doo I seeke to cleere those whose offences are held within compasse by
as to him that knowledge was naturall as his nature was perfect euen at the first yet when through the fall and disobedience of that first Father of mankind the perfection of mans nature was vtterly lost it could not be that they which after succeeded not beeing made by the hand of perfection but by the seede of corruption begotten and engendered eyther so soone or so well should attayne there-vnto nay rather considering the great transgression of that offender in being not onely vnthankfull to so bountifull a God as had giuen all things for his vse but rebellious to so mightie a Lord as had power ouer heauen and earth worthily all weakenes was to haue followed and the darke mist of ignorance for euer to haue blinded the eyes of his posterity But God hauing an eternall purpose both of iustice and mercy was pleased to leaue reason the naturall eye of the soule vnto all by course of time to obtayne a measure of perfection whereby to know there is a God and to his moreouer to giue fayth a supernaturall and more excellent eye of the minde whereby to beleeue in God and to liue for euer And accordingly it was his will to set forth a double booke to the world the one his works the other his word that in the one as many as were appoynted to be his might learne to know him a right to serue him after his will and to repose their trust in him for their endlesse comfort and in the other all whosoeuer might so behold him as they should not choose but perceaue him to be a God and haue no cause in excuse of them selues to say that he was hidden from them That sacred booke of his sauing word may be shut to many and in many places be vnknowne but the huge volume of his works lyeth euer open and euery where to be seene Gene. 11. The Sonnes of Noah for their pride and ambition were scattered vpon the earth and their language was so confounded that they vnderstood not one another yet all and euery of them saw the heauens and perceiued the firmament which declared vnto them the glory of that God whom they had offended and the worke of his hands by whom they were disperced For there is no speech nor language where their voyce is not heard Their line is gone forth through all the earth Psal 19. and their words vnto the end of the world VVho seeth not the glorious arysing of the Sunne his comming forth as a Bride-groome out of his chamber and his reioycing like a mighty man to runne his race Cicer. acad. quest lib. 1. It hath been sayed that from the Cimmerians the sight of the Sunne is cleane taken away and that onely they enioy the light of the fire but where doo they inhabit vpon the face or within the bowels of the earth or who could witnesse that to others which had not been there him selfe The course of the Sunne goeth round the earth and his light will haue entrance wheresoeuer the body of man can haue passage Miserable it is for a man to liue in a dungeon though but a short while wanting the comfortable shyning of the Sunne but impossible it is for a people to enioy life where the ayre is not tempered and the earth nourished vvith the vvarmth of the same VVherfore a fable it is to be noted Homo Odysi Vlisses sailed thither in his way to hell not to be beleeued that any there are to whom the Sunne is such a stranger as that his beames are vnknowne and his light neuer seene vnto them But the purpose of God being in his works to manifest him selfe to all the Sonnes of men it cannot be that from men that glorious starre should be hidden and most strange it is that amongst all any one should be found to denie God and to liue within the view of the heauen where he hath placed so many his creatures so shining bright so exceeding cleare that they pearce the eye lids through and strike euen the closed eyes that as well instruments of his power as witnesses of his nature they may seeme to be Aclian histo 2. lib. Aelian meruailed at the wisdome of the Barbarians that of them neuer any had the Gods in contempt or was in doubt whether there were Gods or no but rather he should haue wondered at the folly of the Grecians of whom some were doubtfull others resolute that there was no God at all or at the least none such as had care of the world I surely am amazed to consider how it can be that a man there should be Grecian or Barbarian Turk or Christian one or other whose feete tread vpon the earth or whose eye lids are opened towardes heauen who doth not beleeue there is a God and thinketh not with reuerence of his holy name yet is it sayed that such there haue been and such there are vvhatsoeuer causeth them such to be Surely as it may be supposed that Anaxagoras wold neuer haue affirmed Snow to be black but that he was stark blind of both his eyes so it is to be iudged that neuer man could thinke there was no God were he not altogether blinded in vnderstanding and bewitched with folly True it is the foole that hath sayed in his hart there is no God but yet a man it may be sayed though neuer so much a foole that can I not easily confesse for well it may be doubted whether such a one so diseased in minde or rather so dispossessed of him selfe may truly be sayed to be a man or no. Chap. 2. That the foole which denieth there is a God may in some respect be denied to be a man HEe that cannot away with society Aristo poli 1 is said of a great Philosopher not to be a man because to bee sociable is agreeable with the nature of man but to be reasonable is much more naturall vnto him take reason from him and the best part of his nature is gone That which causeth him to differ from a brute beast and to be esteemed a man is the mind which without reason is as an eye without sight and as he which lacketh his sight is truly sayed to haue lost his eyes so that man which hath not reason may iustly be thought to want his mind and not be a man at all Man of the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth considering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Cratylus that is to say seeth for that hee alone amongst all lyuing Creatures doth both see consider those things he seeth VVhich being done only by the vse of reason a foole cannot performe and therefore in that he hath not the nature he deserueth not the name of a man But such notwithstanding haue the shew of men and for men are taken throughout the world mistaken they are in very deed by such as they are them selues of
for maintenance of his life he was driuen to striue with the earth which though he trod vnder his feete he could not subdue without the strength of his hands and the sweate of his browes In the example of Adam the poure of God is to be seene of all sorts Heere of all sorts the power of the God omnipotent is to be seene the poorest are not of lesse value nor the basest of meaner account then dust which was raysed to the possession and commaundement of all worldly things the richest and greatest haue not more nor more aucthority then had he which was owner and ruler of all between heauen and earth from the vttermost bounds and round about the compasse of the same who notwithstanding became naked banished and forced to labour or not to liue After the sinnes of the world with the Sonnes of men growing to be infinite and infinitely to exceede in contempt of God and heighth of pride God to make knowne to all the people of the earth that he could both destroy and preserue both call together and scatter asunder Genes 7. at his pleasure he first opened the windowes of heauen The flood and brake vp the fountaines of the deepe whereby all the mountaynes vnder heauen were couered and the whole earth ouer-whelmed with water and none saued aliue but onely Noah with such few as in his arke by the commaundement of God were preserued and when being encreased and multiplied they went about to erect a Tower which standing on the earth should reach vp to heauen Gene. 11. as if they would clime vp to the highest and sit with him aboue he made their owne tongues the instrument of their owne punishment by confounding their owne language in such sort as speaking they were heard and not vnderstoode whereby they were scattered their weaknes appeared and the building was left vndone but standing high The Tower of Babilon a monumēt of mans vanity and Gods omnipotency as a monument of their vanity and of his omnipotencie farre and neere to be seene VVhat diuersity then was there betweene the rich and the poore the mighty and the weake when all of all sorts were drowned eight onely not for wealth or dignity but for iustice and vertue excepted Or what preheminence had any when all could speake and none deliuer his minde all heare and not one vnderstand The rich soyle about Sodom brought forth great sinners Gene. 13. It followed that the rich soyle about Sodom and Gomorra which was as the Garden of the Lord before it was destroyed brought forth wicked and exceeding sinnes against the Lord. But was their riches their raunsome their power their defence Gene. 18. Nothing lesse onely righteousnes might haue beene if amongst thousands it had beene found in tenne which not being and the cry of their sinnes ascending vp to heauen the Lord rayned fire and brimstone out of heauen vpon the two Citties wherby they were ouer-throwne and the inhabitants of them destroyed all saue onely iust Lot Gene. 19. with his wife and two daughters which immediatly before were by the Angels taken by the hands and set without the Citty Gen. 25 27 Though Iacob had gotten the birth-right and his Fathers blessing from Esau yet when he departed from his parents to goe to Laban it doth not appeare but that he went alone VVhen he slept Gen. 28.29 he layed a stone vnder his head and desired of God onely meate and apparrell and being come to Laban he serued twice seauen years for Rachell first vpon agreement secondly constrained by deceipt wherefore poore was his estate his condition base and paines with patience his onely meanes to recouer his right Gen. 30.32 Yet being contented and depending vpon the goodnes of God he became rich aboue measure and was named Israell because he had power with God and should preuaile with men Gen. 37.39 Ioseph stript out of his coate was by his brethren cast into a pit from which being lifted out he was first sold to the Ismalites after by them to Potiphar lastly being falsly accused of his Maisters wife Gene. 41. he was cast into prison But he fearing the Lord and the Lord being with him whatsoeuer he did did prosper till at length he became ruler ouer all Egipt Great was the pouerty and the miserie extreame Exod. 1 2 3 8 9 10. which the Israelites did suffer vnder Pharao a King but proud and hardned in hart against the great King of heauen and earth VVhile they poore soules were cruelly afflicted The misery of the Israelites vnder Pharao all manner of bondage being layed vpon them to make them weary of their liues Pharao affying in his owne strength scornfully asked who is the Lord that I should let Israell goe And seeing the miracles performed by his Sorcerers and vvise-men which were done by Moyses and Aron hee persisted in rebellion against God and cruelty ouer his people and albeit the Enchaunters perceauing their skill to fayle when they could not turne the dust into Lyce were enforced to say vnto him this is the finger of God and he saw the Lyce to be ouer his land vpon man and beast the morraine to fall vpon the cattell the plague of sores vpon the people and thunder and haile and lightning vpon the ground whereby men beasts hearbs and trees were smitten and broken to peeces and Grashoppers strange and innumerable to couer the ground and to deuoure whatsoeuer was left and darknes by the space of three dayes to be in all the land of Egipt that not a man during that time could see an other or rise vp from the place where he was yet God being willing to get honour of him he hardned his hart so as he still pursued Israel Exod. 14. But they flying and he pursuing The great power of God in deliuering Israell and punishing Pharaoh the Sea was diuided and brought together againe that Israell might escape and hee be drowned with all his Hoast VVhich variety of greeuous punishments partly by base and conetmptible creatures and partly by fearfull vnusuall meanes inflicted is an argument that God is able sondry wayes and can vse as well the least and most silly instruments as the greatest and most terrible weapons to punish the sinnes of men and amongst men to pull downe the pride of the highest and to ouerthrow the strength of the greatest and that he so doth to make it knowne that none is like vnto him in all the earth and where the Sea was made dry land and the same the bottome of the Sea againe it appeareth that both Sea and land are readie to execute his wil and serue to shew his power no lesse in destroying his enemies then in preseruing his chosen howe poore hovve weake how distressed soeuer VVherfore the Israelites being afraid when the Philistines went vp against them and hauing no hope by their owne strength to escape being
in the foode of wormes is truly sayed to be a man though in truth he is not halfe a man For that he wanteth the inward that is the heauenlie man which being much the better part is much to be esteemed the greater halfe And yet must it be confessed that in respect of that lesser and worser halfe hee doth beare the name of the whole And for as much as that part doth onely appeare and without that the other can haue no being in the world nor can exercise his power but by means thereof therefore it commeth to passe in regard of that secresie and neere coniunction betweene them that the open shew of the outward man causeth all a like to be taken for men because the better sort are apt to thinke the best of that which is doubtfull and the worser will not suspect others least they should condemne them selues But when it happeneth that a shamelesse mouth bewrayeth a a godlesse heart and that the follie of a sencelesse braine breaketh out into the forehead euidently to be seene then boldly because truly that mouth and that forehead may be iudged not to be of a man sith manifestly it doth appeare that the inward man is extinguished and gone But wherof then should they be thought to be The proportion remaineth and the lyuing body of man True but the minde wanteth which is the breath of life whereby not the body but the soule of Adam was sayed to become aliue before which breathed into him hee was a dead body and without which breathing within vs we are though not dead bodies because our flesh lyueth yet dead in soule for as much as the soule onely of a brute beast doth liue within vs and so being we are inwardly beasts and men onlie in outward appearance and therefore to be named rather beasts then men for that it is the life and not the shape the nature and not the picture that causeth true things to be discerned from counterfaite and truly giueth the denomination to euerie thing VVherefore it hath pleased God who alone is truth and knoweth all things as they are in his word to call him by the name of a man which is according to the likenes and image of him selfe and all those wretched sinners in whom that image is defaced and that likenes blotted out according to their brutish nature by the name of some brute beast or other Math. 7. The corrupt and vncleane he calleth doggs and swine forbidding that which is holie to be giuen vnto them Math. 23. and pearles to be cast before them the mischeeuous and hurtfull Serpents and vipers the subtill Foxes the cruell Lyons Luke 13. Psal 5 6 32. and those which haue no vnderstanding Horses and Mules So doth God name and note them to be beasts which in wickednes or folly degenerate from the nature of man and not onely them selues but euen their workes he marketh with the same brand saying that they hatch Cockatrice egges Isai 59. and weaue the Spiders web and he that eateth of their eggs dyeth and their web shall be no garment whereby it is to be gathered that theyr wickednes bringeth forth poyson and their folly that which serueth to no vse And to shew to the world that amongst all the wicked and foolish children of men such wicked fooles as in the pride of their hart dare stand at defiance with God as if his name were a vaine thing and his power of no force are least to be accounted men and that they are brute beasts in very deede Daniel 4. it pleased him to make Nabuchodonozer being a King an example very notable therof in causing him to be driuen from men and to eate grasse as the Oxen His fashion not his shape was altered for he retayned the shape of a man lyuing without vnderstanding after the fashion of a beast his body to be wet with the dewe of heauen till his haires were growne like Eagles feathers and his nayles like birds clawes So was he transformed into the fashion and liued the life of a beast by the space of seauen yeares which dayes being ended he lifted vp his eyes to heauen his vnderstanding was restored hee gaue thankes vnto the most high and praysed and honoured him that liueth for euer VVherefore that all fooles which deny God be denied to be men and be taken for brute beasts which haue no vnderstanding let it not be greeuous to them selues nor seeme strange vnto others for that the Lord God hath proued it to be true whose power is an euerlasting power whose kingdome is from generation to generation but rather by remembring Nabuchodonozer they may learne to know them selues both what they are and what they should endeuour to be VVhen his hart was puffed vp with pride and his minde voide of reason then he sayed to Shidrach Misach and Abednego VVho is that God that can deliuer you out of mine hands But after being humbled by the mighty hand of that same God and his vnderstanding restored I Nabuchadnezer prayse and extoll and magnifie the King of heauen whose workes are all truth and his wayes iudgement and those that walke in pride he is able to abase VVhich example teacheth what they are and ought to seeme who think with them selues and say with their mouthes there is no God God shewing by the outward shew of him what inwardly he was and such like are beeing blinded with ignorance of the Almighty a beast he continued and was not restored to the fashion of a man vntill he returned to the knowledge of his God Happy were it for all Atheists if in like sort God would lay his rod of correction vppon them whereby at the length though after many yeares they might be brought to know both God and them selues that heere they might see the end of their miseries which heereafter will be endlesse if they continue in their wickednes But if they enioy the societie and take the foode of men yet let not the sufferance of the Almighty cause them to glory and to thinke that God is not which is and them selues not to be that which they are For assuredly the Lord God will poure out his wrath vpon those heathen which haue not known him whereby they shall perrish in their folly and he tryumph ouer them in the end Because lyuing they were dead in sinne dying they shall liue in torment being iustly rewarded with punishment of continuance VVhat they are which continue in Atheisme for continuing in deadly ignorance without repentance VVherefore in a word to say what they are men they are without the nature of men men of chiefe imperfection borne to vtter destruction better neuer to haue beene then such to be Chap. 3. That out of the works of God to sence and reason it is euident that there is a God DArknes and light sight and blindnes are not more contrary then wisedom and folly then ignorance and vnderstanding which
miraculous sort The water that is cold and moyst and least meete of all the rest to haue the company of fire farre from that and next vnto the earth wherwith it well sorteth being cold and somwhat heauie is bestowed but so as in wonderfull wise it coÌ„passeth surmounteth and ouerfloweth the same beeing penned in with banks not made or deuised by any creature whatsoeuer Then is the ayre which is warme moyst placed betweene fire and water as betweene two aduersaries a stickler being friend to eyther side through qualities agreeable to eyther part It reacheth vp to the one and downe to the other and although it be ioyned to them both which are mighty and mercilesse yet being weake and of small force it doth both preserue it selfe in safety and hold those in continuall peace which continually are disposed to warre So are they martialled in places best agreeing to their natures that according to their most power they may execute their best seruice at the will of their Commaunder And to the end they should all agree in mixture which are diuers or contrarie of nature for that all naturall bodies haue beeing and constitution of them they are each to other so ioyned and coupled in fellowship that they are all in all and hold together a perpetuall friendship The transmutation of elements For fire extinguished passeth into ayre ayre thickned groweth into water water mudded incorporateth into earth and againe earth into water is dissolued vvater into ayre exhaled and ayre into fire extenuated whereby it commeth to passe that none is alone without the others company and all are setled in a common societie which holding they giue constitution to other things and bring no destruction to themselues For as in themselues so in other things considered they are mingled in such sort as one is Maister and the rest giue place which causeth them to rest in peace O the depth of that wisedome and riches of that power which hath placed disposed and ioyned them in so wonderfull wise and to so necessary vse Heereof it is FroÌ„ whence the varietie and diuersitie of creatures that within the bowels of the earth vaines of sundry mettalls quarries of diuers stones are found in colour and nature one differing from another that out of the earth varietie of hearbs and flowers doe spring whereof none in sent leafe and vertue doe agree that trees are vnlike in barke and in fruite that all brute beasts are knowne so vvell a sunder and that as well the fishes of the Sea as the fowles of the ayre are seene infinitely to differ For as the earth is a receptacle of all influences descending from heauen like a mother bringeth forth and feedeth those things which are begotten with in her herselfe receiuing nourishment from water breath from ayre and naturall heate from fire of which according to the seuerall quantities vvhich she receiueth she yeeldeth forth her broode more or lesse perticipating of euery of them but taking most from herselfe because in herselfe shee ouermatcheth all the rest so after the like manner all liuing things bred or fed vpoÌ„ the face of the same and within the depth of the Sea haue theyr beeing being earthly watery or ayriall according to the place of which they are temperature which they receiue and all by the inwarde power they haue to moue or to rest to increase or to decay shew forth that first power whereby strength was giuen to those elements at the first to strengthen all things which of them should consist Hoc opus immensi constructum corpore mundi Manili Astro 1. Membraquae naturae diuersa condida forma Aeris atque ignis terrae pelagique iacentis Vis animae diuina regit sacroque meatu Conspirat Deus et tacita ratione gubernat Et multain cunctas dispensat faedera partes Altera vt alterius vires faciatque feratque This worke of world so huge framed into a body And parts of nature formed formes diuers to bewray Of ayre and fire of earth and sea which low doth lie Soules power diuine doth rule and by a sacred way God doth with all conspire and gouerne secretly And so doth many leagues betweene al parties make That each each others vertue may both giue take Hee which so sayed was deceaued in that hee thought the heauen and the elementes to haue soule and life whereby they are mooued and ordered but he perceaued truly that by the secret working of God they all are gouerned and by him sondry wayes vnited to make and to suffer each others vertue and power But daylie experience may seeme to controle what hath beene sayed touching the places and the peace which the elements are sayed to hold For it is seene that water is drawn vp neere the fire which ought to remaine below the ayre and ayre passeth downe into the earth whose place is prefixed aboue the water whereby their peace is broken and they are at warre amongst them selues the ayre thundering aboue and the earth trembling below True that so it is and fit it should be so the more to shew his aucthority that doth commaund and their dutie which doo obey for thereby appeareth his power in heauen and on earth when he thundereth from heauen and shaketh the earth and that the elements are his instruments to vse at his pleasure when he maketh them to followe and to forsake their nature VVhich is done the water ascending and the ayre passing downe and after the same water falling downe when the cloud is broken and that ayre going vp when the earth is opened and both returning to their appoynted quarter and executing as before their prescribed order to the quiet preseruation of the world The care and the eye perceaue there is a God So as sounding the thunder the eare doth heare and the earth shaking the eye doth see and when both are calmed of both we are assured that one supreame there is whose onely will as dutifull seruants to their onely Soueraigne they all obay VVhereas were they of them selues and subiect to no higher power which could commaund their seruice and correct their disorder in the world nothing should be but a generall Chaos and confusion of all together They could neyther be deuided for each others safetie nor mingled but to each others hurt For would fire continue vnder heauen and aboue ayre without consuming the one or wasting the other The nature of it being continually to befed or immediatly to be extinguished or should not the earth by the ayre be rent a sunder or by the water be ouerwhelmed the ayre pearcing into euery corner and not iâ—â—luring to be smothered and the water ouerflowing whatsoeuer it lyeth ouer No more possible were it they should be mingled and not destroyed following their nature which beeing contrary would neuer suffer them to agree So should they haue no beeing nor cause any other thing to be VVherefore the heauen and the
they haue for the rising and falling of their sap It feeleth a VVinter and a Sommer a spring and a fall it is also furnished with those sences which euery sensible thing hath of which some others want sight some hearing some one sence some an other and yet perfect in their kinde that not wanting any if nature be not wanting vnto it And as in the outward fashion and disposition of his flesh so in the inward motions and dispositions growing from the same he is to him selfe vnlike Man vnlike to him self and like to all creatures in their affection and like to all the rest besides that are moued or affected in any sort Of diuers creatures the motions are diuers and as by kind they are seuered so are they seuerally affected Serpents are wilie Doues simple Lyons are bold Deare fearefull VVoolfes are cruell Sheepe gentle Asses are dull Horses quicke Cammels slow Roes swift and not one but all are most of all of the same kinde a like VVhereas of men one is simple an other subtill one fearefull an other hardy one is gentle an other cruell one quicke an other dull one swift Difference betweene men Man differeth from him selfe an other slow such difference there is betweene one man and an other Yea oftentimes such odds there is betweene a man and him selfe as not the same but an other then him selfe he seemeth to be for he is both simple and subtill both gentle and cruell both hardy and fearefull both dull and quicke both swift and slow subtill to deceaue an other and simple to auoide his owne danger cruell where he hateth and gentle to those he loueth hardy against a naked faynt harted enemie and fearefull against an armed resolued aduersarie swift to reuenge and slow to forgiue dull in learning the best things and quicke in apprehending the worst So is he most vnlike to him selfe and like affected to all the rest yea sondry more affections he hath then all the rest besides For what beast is iealous or malitious what giuen to reuenge or mooued with compassion which doth hope or dispaire which counterfaite or dissemble The Leopard is not so changeable in the spots of his skinne as man is variable in the affections of his minde Innumerable are his fancies vnspeakable his conceits infinite his deuises and desires The daily new fashions of attires the sondry formes of sumptuous buildings the rare inuentions of all kinds of arts faculties and misteries are euident proofes that the humours of mens minds are euer flowing and like the riuer Nylus Semper aliquid apportant noui Bring euer forth some new thing or other VVherein I must confesse he goeth beyond all creatures by reason of reason Reason following affection giueth strēgth there-vnto wherewith alone he is indued VVhich being captiuated by the strength of affection followeth the sway and altereth the course thereof adding force incredible there-vnto But by that which hath beene sayed euident it is that of all worldly things the lineaments are drawne in the very body and bodily affections of men be they neuer so many in number and so diuers in nature his outward proportion and inward disposition beeing infinite in varietie VVhich notwithstanding is not a more faire picrure of the world The soule of man the liuely image of God then his soule is a liuely image of God the same dwelling in that earthly tabernacle as God sitteth in his heauenly throne It is simple without mixture and spirituall without bodily substance it mooueth and is not mooued it neuer resteth and is euerlasting it is one in nature and deuided in power and being in one and the same place at once and in the same time it runneth through all the places of the earth it remembreth things past perceaueth things present and beholdeth things to come it seeth all and of nothing is seene againe rule also it beareth and cannot be ouer-ruled in thought or iudgment ioy or greefe All which are properties belonging to the nature of God and not found in any naturall thing but onely in the soule of man God said to be an immortall man and man a mortall God which from God was breathed into him VVherefore for the true resemblance betweene them the heauenly God hath beene sayed to be an immortall man and an earthly man a mortall God Caelius Rhodi ex Mereurio man being taken in respect of his diuine soule for a God on earth and God esteemed in regard of that humaine image to be a man in heauen Such was the conceit of a mortall man who perceauing that diuine part of him selfe farre to excell and greatly to differ from his earthly nature could not but thinke that there was a deity of like quality The being of God proued by the being of the soule so like vnto him that was Authour thereof So is the being of God fully prooued in being so truly resembled by that which such a creature could neuer haue beene had it not by such a Creator beene caused to be as is a God spirituall and immortall that euer was and euer shall be For impossible it were that a bodily substance should beget a spirituall essence and that from mortall seede an immortall soule should spring Remooue the opinion of God whose works are as well aboue the compasse as within the course of nature The cause by the effects discouered and it cannot be but that affinitie there must be between the spring and the streame the seede and the fruite VVherfore what could not be made by naturall meanes whose bounds are certaine must be thought to haue been created by a power supernaturall whose limits are vnknowne which being discouered in effects to be wonderfull is to be deemed a cause admirable in all heigth of reuerence rather to be esteemed then either to be denied or doubted of Sith then the image of God is lodged within the body of man and continually doth present it selfe to the view of reason no lesse then the face lyeth open of the eye to be seene as impossible it may seeme that a man should think that there is no God whose picture within him selfe the eye of his mind doth still behold as it is incredible that seeing his owne face in a glasse he should not iudge it to be the face of him selfe For more certaine is the sight of reason being sound and lesse subiect to deceite then is the iudgement of the outward sence which sondry wayes by outward meanes may be deluded But if any be so blinded with the mist of ignorance that by looking into his owne nature he cannot discerne that image of God yet turning from him selfe and casting his eyes vpon the creatures of the world if any thing he can thinke he cannot but think that there is a God For what can be thought to mooue heauen but that which made it VVhat to open and shut the gates thereof one whereat the Sunne goeth forth in the morning