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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02484	An apologie of the povver and prouidence of God in the gouernment of the world. Or An examination and censure of the common errour touching natures perpetuall and vniuersall decay diuided into foure bookes: whereof the first treates of this pretended decay in generall, together with some preparatiues thereunto. The second of the pretended decay of the heauens and elements, together with that of the elementary bodies, man only excepted. The third of the pretended decay of mankinde in regard of age and duration, of strength and stature, of arts and wits. The fourth of this pretended decay in matter of manners, together with a large proofe of the future consummation of the world from the testimony of the gentiles, and the vses which we are to draw from the consideration thereof. By G.H. D.D.	Hakewill, George, 1578-1649.	1627 (1627)	STC 12611; ESTC S120599	534,451	516

old but a substitution of new in asmuch as the Prophet Esay addes the former shall not be remembred nor come into minde And Saint Iohn the first heaven and the first earth passed away and there was no more Sea And Saint Peter The heavens shall passe away with a noise and the elements shall melt with heate and the earth with the workes that are therein shall be burnt vp And of this opinion Beza in one place seemes to haue beene Promittuntur novi Coeli ac nova terra non priorum restitutio sive in eundem sive in meliorem statum nec ijs possum assentiri qui hanc dissolutionem ad solas qualitates referendam censent There are promised new heavens and a new earth not the restitution of the old either vnto their former or a better state neither can I assent vnto them who referre this dissolution to the qualities alone But seing belike the singularity and absurditie of this opinion he recalls himselfe in his annotations vpon the very next verse But the truth is that by new heavens and a new earth is to be vnderstood in the Prophet Esay the state of the Church during the kingdome of Christ and in Saint Peter and S. Iohn the state of the Saints in the heavenly Ierusalem For the Prophet that which I affirme will easily appeare to any vnderstanding Reader that pleaseth to pervse that Chapter specially if therevnto we adde the latter part of the next touching the same point For as the new heavens and the new earth which I will make shall remaine before me sayth the Lord so shall your seed and your name continue and from moneth to moneth and from sabbaoth to sabbaoth shall all flesh come to worship before me saith the Lord. Vpon the alleaged passage of the former chapter Iunius Tremelius giue this note Omnia instauraturus sum in Christo I will restore all things in Christ Referring vs for the farther illustration thereof to that of the same Prophet in his 25 chapter at the 8 verse And for the exposition of the latter passage in the 66 chapter referres vs to that in the 65 going before So that aswell by the drift and coherence of the text as by the judgement of sound Interpreters materiall heavens and earth are not there vnderstood Which some of our English Translatours well perceiving haue to the first passage affixed this note I will so alter and change the state of the Church that it shall seeme to dwell in a new world And to the second this Heereby he signifieth the kingdome of Christ wherein his Church shall be renewed Yet I will not deny but that the Prophet may in those words likewise allude to the state of the Saints in the heavenly Ierusalem To which purpose S. Peter seemes to apply them according to his promise sayth he we looke for new heavens and a new earth wherein dwelleth Righteousnes that is by the consent of the best expositours righteous and just men who after the day of judgement shall dwell no longer vpon the Earth but in the heavenly Ierusalem Which Saint Iohn more liuely describes in the 21 of the Revelation for having sayd in the first verse And I saw a new heaven and a new earth he presently addes in the second as it were by way of Exposition of the former And I Iohn saw the holy Citty new Ierusalem comming downe from God out of heaven prepared as a bride adorned for her husband and by the sequele of that Chapter and the latter part of the precedent it cleerely appeares whatsoever Bright-man dreame to the contrary that he there describes the state of the Saints after the day of judgement and the glory of that place which they are eternally to inhabite being such that it had no need of the Sunne nor of the Moone to shine in it the glory of God inlightning it and the Lambe being the light thereof And Iunius thus begins his Annotations on that chapter Nunc sequitur historiae propheticae pars secunda de statu futuro Ecclesiae coelestis post Iudicium vltimum Now followes the second part of this propheticall history of the future state of the Church triumphant after the day of Iudgement And with him therein accord the greatest part of the soundest and most judicious Interpreters The other passage alleaged of the Prophet Esay touching the increase of light in the Sunne and Moone is likewise vndoubtedly to be vnderstood of the restauration of his Church according to the tenour of the chapter and the annotation of Iunius annexed therevnto Illustrissima erunt gloriosissima omnia in restitutione Ecclesiae all things shall then be more beautifulll and glorious in the restitution of the Church And with him fully accord our English notes when the Church shall be restored the glory thereof shall passe seaven times the brightnesse of the Sunne For by the Sunne and Moone which are two excellent Creatures he sheweth what shall bee the glory of the Children of God in the kingdome of Christ. Now for the words of the Apostle The fashion of this world passeth away what other thing intends he but that in these wordly things there is nothing durable and solide elegantly thereby expressing the vanitie of them in which exposition both Iunius Calvin agree That of the same Apostle in the 8 to the Romans touching the delivering of the Creature from the bondage of corruption into the glorious liberty of the Sonnes of God is I confesse in appearance more pressing But this passage the great wit of Saint Augustine found to be very obscure and perplexed in somuch as not a few vnderstand those words of Saint Peter of this particular that in Saint Paules Epistles some things are hard to be vnderstood It were then in my judgement no small presumption vpon a place so intricate and difficult peremptorily to build so vncertaine a doctrine But because it is so hotly vrged as a testimony vnanswereable let vs a little examine the parts and sense thereof First then it is cleere that the Creature may be delivered from the bondage of corruption and yet not restored to a more perfect and beautifull estate in asmuch as being annihilated it is thereby freed from that abuse of wicked and vngratefull men which heere it is of necessity still subject vnto But all the doubt is how the Creature shall be made partaker of the glorious liberty of the Sonnes of God I hope no man will dare to affirme that they shall be with them Coheires of eternall blessednes as the words seem to import how then are they made partakers of this glorious liberty But in asmuch as when the sonnes of God shall be made partakers thereof the Creature shall be altogether freed from the bondage of corruption So as that into the liberty of the sonnes of God is no more then together with the liberty of the Sons of God or by reason of

of him that devised it or the bold heart of him that vndertooke it To commaund such a thing to be done or to obey and yeeld and goe in hand with it But when wee haue sayd all that we can the folly of the blind and bold people of Rome went beyond all who trusted such a ticklish frame durst sit there in a seate so moueable loe where a man might haue seene the body of that people which is Commaunder and ruler of the whole earth the Conqueror of the world the disposer of kingdomes Realmes at their pleasure the divider of countryes and Nations at their wils the giver of lawes to forraine states the vicegerent of the immortall Gods vnder heaven and representing their image vnto all mankind hanging in the aire within a frame at the mercy of one onely hooke rejoycing ready to clap hands at their owne daunger What a cheape market of mens liues was heere toward what was the losse at Cannae to this hazard how neere vnto a mischiefe were they which might haue hapned heereby in the turning of a hand Certes when there is newes come of a city swallowed vp by a wide chink and opening of the earth all men generally in a publique commiseration doe greeue thereat and there is not one but his heart doth yearne and yet behold the Vniversall state and people of Rome as if they were put into a couple of barkes supported betweene heaven and earth and sitting at the deuotion only of two pinnes or hookes And what spectacle doe they behold a number of Fencers trying it out with vnrebated swords Nay ywis but even themselues rather entred into a most desperate fight and at the point to breake their neckes every mothers sonne if the scaffold failed never so little and the frame went out of joynt SECT 5. The third objection touching the pretended fortitude of the Romans answered in asmuch as their Empire is by their owne writers in a great part ascribed to Fortune by Christians may be referred to Gods speciall providence for the effecting of his owne purposes rather then to any extraordinary worth in them NOw that which is most of all stood vpon aswell by the Romanes themselues as by their Proctours Patrons is their great fortitude courage as appeares in their subduing the greatest part of the knowne world and in truth placing their chiefe happinesse in the honour and glory of their names withall supposing that there was for the purchasing thereof no readier meanes then the sacryficing of their liues for the inlarging advancement of their Empire they were in this regard for the most part even prodigall of their blood But shall we call that fortitude which neither aimed at justice nor was guided by true wisedome or rather obstinacie adventurous boldnes It is very true that they were often in their warres very successefull but Careat successibus opto Quisquis ab eventu facta notanda putat May that mans actions never well succeed Who by th' event doth censure of the deed By the confession of their owne writers they owed as much to Fortun●… as their valour whom therefore they made a Goddesse and placed in heaven Te facimus Fortuna Deam coeloque locamus Thee Fortune we a Goddesse make And grant thee place in heaven to take These two Fortune Fortitude Ammianus so chayneth linketh together as neither of them could well be wanting in the raysing of their Empire Roma vt augeretur sublimibus incrementis foedere pacis aeternae virtus convenit atque fortuna quarum si altera defuisset ad perfectam non venerat summitatem That Rome should rise to that height greatnes Fortitude Fortune made a league of eternall peace so as had either of them beene wanting it could never haue risen to that perfection Both of them performed their parts heerein seeming to striue which should precede the other which Plutarch disputes at large in his booke de fortuna Romanorum and Florus hath briefely but roundly cleerely expressed Ad constituendum Romanum imperium virtutem ac Fortunam contendisse videri that to the stablishing of the Romane Empire Fortitude Fortune seemed to contend which should be most forward Now if themselues attributed as much to fortune as to their fortitude wee may well conceiue that the latter was short of the former rather then otherwise And surely if by Fortune we should vnderstand Gods Providence we may safely say that for the effecting of his owne purposes though happily vnknowne to thēr ather then for any extraordinary worth or merit in them he conferred vpon them the Empire of the world As Augustus Caesar was by Gods speciall providence directed in taxing the world that so euery man repairing to his owne Citty Christ by that meanes might be borne in Bethleem as was fore-told by the Prophet Micah so likewise was he by the same hand and power settled in the Empire that he might thorow the world settle an vniversall peace when the Prince of Peace was to be borne into it as was foretold by another Prophet They shall beate their swords into plow-shares and their speares into pruning hookes And may we not well conceiue that the world was therefore by the divine Providence brought vnder the yoake of the Roman government made subject to their Lawes and acquainted with their language that so when the Emperours themselues should become Christians as afterwards they did the propagation of the Gospell of Iesus Christ might finde an easier passage The Romans then perchaunce might challenge that as due to their owne worth in the conquering of the world which is rather to be ascribed to the hand of Heauen disposing these earthly Monarchies for the good of his Church or for the chastising of his enemies To which purpose he gaue to Nebuchadnezzar such great victories and large Dominions Thou O King art a King of Kings for the God of heaven hath giuen thee a kingdome power and strength and glory which was not for any extraordinary worth or vertue that we read of in Nebuchadnezzar but only to make him as a staffe or a rod in his hands for the scourging of other rebellious nations an instrument for the accomplishment of his own designes Answerable whereunto is that memorable speech of S. Augustin Non tribuamus dandi regni atque imperij potestatē nisi Deo vero qui dat faelicitatē in regno coelorū solis piis regnum verò terrarū piis impiis sicut ei placet cui nihil injustè placet Let vs not referre the power of conferring Kingdomes but only to the true God who giues happines in the kingdome of heauen only to the godly but these earthly kingdoms both to the godly vngodly as pleases him whō nothing pleases that is vnjust I conclude this point with that of Salomon The race is not alwayes to the swift nor the battle to the

AN APOLOGIE OF THE POWER AND PROVIDENCE OF GOD IN THE GOVERNMENT OF THE WORLD OR AN EXAMINATION AND CENSVRE OF THE COMMON ERROVR TOVCHING NATVRES PERPETVALL AND VNIVERSALL DECAY DIVIDED INTO FOVRE BOOKES WHEREOF The first treates of this pretended decay in generall together with some preparatiues thereunto The second of the pretended decay of the Heauens and Elements together with that of the Elementary bodies man only excepted The third of the pretended decay of mankinde in regard of age and duration of strength and stature of arts and wits The fourth of this pretended decay in matter of manners together with a large proofe of the future consummation of the World from the testimony of the Gentiles and the vses which we are to draw from the consideration thereof By G. H. D. D. ECCLESTASTES 7. 10. Say not thou what is the cause that the former dayes were better then these for thou dost not enquire wisely concerning this OXFORD Printed by IOHN LICHFIELD and WILLIAM TVRNER Printers to the famous Vniversity Anno Dom. 1627. TO MY VENERABLE MOTHER THE FAMOVS AND FLOVRISHING VNIVERSITIE OF OXFORD WERE I destitute of all other arguments to demonstrate the providence of God in the preservation of the World and to proue that it doth not vniversally and perpetually decline this one mightfully suffice for all that thou my Venerable Mother though thou waxe old in regard of yeares yet in this latter age in regard of strength and beauty waxest young againe Within the compasse of this last Centenarie and lesse thou hast brought forth such a number of worthie Sonnes for piety for learning for wisdome and for buildings hast bin so inlarged and inriched that he who shall compare thee with thy selfe will easily finde that though thou be truly accounted one of the most auncient Vniversities in the World yet so farre art thou from withering and wrinkles that thou art rather become fairer and fresher and in thine issue no lesse happy then heretofore The three last Cardinals that this Nation had were thine if that can adde any thing to thine honour Those thine vnnaturall Sonnes who of late dayes forsooke thee fledde to thine Enemies campe Harding Stapleton Saunders Raynolds Martyn Bristow Campian Parsons euen in their fighting against thee shewed the fruitfulnes of thy wombe and the efficacie of that milke which they drew from thy breasts What one Colledge euer yeelded at one time and from one Countrey three such Divines as Iewell Raynolds and Hooker or two such great wits Heroicall spirits as Sir Thomas Bodley and Sir Henry Sauill How renowned in forraine parts are thy Moore thy Sidney thy Cambden what rare Lights in the Church were Humfreyes Foxe Bilson Field Abbot What pillars those fiue sonnes of thine who at one time lately possessed the fiue principall Sees in the Kingdome So as if I should in this point touching the Worlds pretended decay be cast by the votes of others yet my hope is that by reflecting vpon thy selfe I shall be cleared and acquitted by thine And in confidence heereof I haue to thy censu●… submitted this ensuing Apologie which perchaunce to the Vulgar may seeme somewhat strange because their eares haue bin so long inured vnto and consequently their fancies fore-stalled with the contrary opinion But to thee I trust who judgest not vpon report but vpon tryall neither art swayed by number and lowdnes of voyces but by weight of argument it will appeare not onely just and reasonable in that it vindicates the glory of the Creator and a trueth as large and wide as the world it selfe but profitable and vsefull for the raising vp of mens mindes to an endeavour of equalling yea and surpassing their noble and worthy Predecessours in knowledge and vertue it being certaine that the best Patternes which wee haue in them both either extant at this present or recorded in monuments of auncienter times had neuer beene had they conceiued that there was alwayes an inevitable declination as well in the Arts as matter of Manners and that it was impossible to surmount those that went before them I doe not beleeue that all Regions of the World or all ages in the same Region afford wits alwayes alike but this I think neither is it my opinion alone but of Scaliger Vives Budaeus Bodine and other great Clearkes that the witts of these latter ages being manured by industry directed by precepts regulated by methode tempered by dyet refreshed by exercise and incouraged by rewardes may bee as capable of deepe speculations and produce as masculine and lasting birthes as any of the ancienter times haue done But if we conceiue thē to be Gyants our selues Dwarfes if we imagine all Sciences already to haue receiued their vtmost perfection so as wee need not but translate and comment vpon that which they haue done if we so admire and dote vpon Antiquitie as wee emulate and envy nay scorne and trample vnder foot whatsoeuer the present age affords if wee spend our best time and thoughts in clyming to honour in gathering of riches in following our pleasures and in turning the edge of our wits one against another surely there is little hope that wee shall euer come neare them much lesse match them The first step to inable a man to the atchieuing of great designes is to be perswaded that by endeavour he is able to atchieue it the next not to bee perswaded that whatsoeuer hath not yet beene done cannot therefore be done Not any one man or nation or age but rather mankinde is it which in latitude of capacity answeres to the vniversality of things to be knowne And truely had our Fathers thought so reverently of their predecessours and withall of themselues so basely that neither any thing of moment was left for them to be done nor in case there had beene were they qualified for the doing thereof wee had wanted many helpes in learning which by their travell wee now injoy By meanes whereof I see not but wee might also advaunce improue and inlarge our patrimony as they left it inlarged to vs And thereunto the Arts of Printing and Navigation the frequency of goodly Libraries and liberality of Benefactours are such inducements furtherances that if wee excell not all ages that haue gone before vs it is only because we are wanting to our selues And as our helpes are more greater for knowledge learning so likewise for goodnes vertue I meane since the beames of Christian Religion displayed themselues to the World which for the rooting out of vice planting of vertue no Christian I hope will deny to be incomparably more effectuall then any other Religion that euer yet was heard of in the World Or if others should chance to make a doubt of the certainty of this truth yet cannot you who preach it publish it to others Doubtlesse being rightly applyed without apish superstition on the one side or peevish singularity on the other it workes vpon the Conscience more

corrupt glosses and malicious interpretations as the fruite of their doctrine lay hidde vnder the leaues and as the learned in their language well knowe very little vse can be made of their best Commentaries vpon Scripture howbeit they presumed that their chiefes kill lay that way So that wee neede not doubt but the most excellent Diuines haue all beene since the comming of Christ. It is to mee very strange that not onely the Pharisees should be infected with ths opinion of the Pythagoreans touching the dwelling of the same soule in diverse bodies successiuely in diverse ages but that Herod and the whole nation of the Iewes should bee tainted with that grosse errour as appeares in that they held our Saviour to be Iohn the Baptst or Elias or one of the Prophets all which they knew to be dead and some of them long before Their meaning being that the soule of the Baptist or of Elias or of one of the Prophets was by traduction passed into our Saviours bodie as Pythagoras writes of himselfe that he was first Euphorbus and then Callidas then Hermotimus then Pyrrhus and lastly Pythagoras But yet farre more strange it is that the Apostles of our Saviour themselues should be thus misled and yet it should seeme by that their demaund touching him that was borne blinde Master who did sinne this man or his parents that he was borne blind that they were indeede possessed with that opinion for how could they conceiue that he should sinne before he was borne but in some other bodie which his soule actuated before and in truth Saint Cyrill vpon that occasion is induced to thinke that they were swayed with the common errour of that nation and those times and Calvin confidently cries our Prodigij sane instar hoc fuit quod in electo Dei populo in quo coelestis sapientiae per Legem Prophetas lux accensa fuerat tam crasso figmento fuerit datus locus Truely this is a prodigious kind of wonder that among the elect people of God who were inlightned by the heavenly wisedome of the Law and the Prophets way should bee giuen to so palpable a fiction Yet I know not whether their stupiditie were greater in this or in that other demaund of theirs at our Saviours ascension Lord wilt thou at this time restore the kingdome to Israell where Calvin againe stands amazed that they should all with one consent for somuch doth the text imply ioyne together in such a foolish question as hee tearmes it mira profecto illorum fuit ruditas quod tam absolute tantaque cura per triennium edocti non minorem inscitiam produnt quam si nullum vnquam verbum audissent totidem in hac interrogatione sunt errores quot verba wonderfull in truth was their rawnesse rudenesse that hauing beene so exquisitely and diligently taught by three yeares space they notwithstanding bewray asmuch ignorance as if they had neuer heard somuch as one word of instruction as many errours are in their question as words But this likewise of restoring them a temporall kingdome then was and at this day continues to be the common errour of that whole nation neither by any meanes will they be beaten from it That which to mee seemeth more admirable is that S. Peter himselfe euen after the descending of the holy Ghost was ignorant of the calling of the Gentiles of whom together with the Iewes the Catholique Church was to bee made vp whereby it should seeme that then likewise he was ignorant that himselfe was the head of the Catholique Church as by those who hold themselues the only Catholiques hee is now made yet may it not be denyed or somuch as doubted that the holy and blessed Apostles were all indowed with singular gifts and graces aswell for knowledge and wisedome as all kind of morall vertues fitting for so high a calling and that in their writings they were the pen-men of God inspired by the holy Ghost but leauing them let vs descend a little lower in the Church of Christ. As then the three first Centuries are commended for Pietie Deuotion Martyrdome so is the fourth for learned and famous Diuines Habuit haec aetas si quae vnquam alia plurimos praestantes illustres Doctores say the Magdeburgians This age if euer any abounded in excellent and famous Doctours as namely Arnobius Lactantius Eusebius Athanasius Hilarius Victorinus Basilius Nazianzenus Ambrosius Prudentius Epiphanius Theophilus Hieronymus Faustinus Didymus Ephraim Optatus to which number they might well haue added for that hee began to shew his worth in the same Centurie that renowned pillar of trueth hammer of heresies S. Augustine These and the like great Diuines of those ages I much honour eorum nominibus semper assurgo I confesse I reuerence their very names yet most certaine it is they had all their slips and blemishes in matter of doctrine But before this age Tertullian and Origen and Cyprian are specially branded for notorious errours and Vincentius Li●…inensis giues this rare commendation of the Fathers assembled in the Councill of Nice that they were tantae eruditionis tantaeque doctrinae of so profound learning and singular knowledge vt propè omnes possent de dogmatibus disputare that almost all of them could reason of matters of faith Yet in those very times was the Church so rent and torne in sunder with Capitall heresies trenching vpon the very vitall parts and fundamentall principles of Christian Religion touching the sacred Trinitie and incarnation of our blessed Saviour vt illis temporibus ingeniosares fuit esse Christianum so as in those times it was a matter of wit to be a Christian Such were the nicities wherein their Teachers differed and such their subtilties they bound their schollers to maintaine But that which to mee seemeth most strange is that so many of them were infected with the errour of the Millenaries that so many specially of the Greeke Fathers held that the Angells were created long before the creation of the visible world that a number both of the Greeke and Latine maintained that the soules of men departed this life goe neither to heaven nor hell till the resurrection of the bodie but remained in certaine hidden receptacles they knew not whree that Antichrist was to come of the tribe of Dan that the sonnes of God who in the sixth of Genesis are said to haue fallen in loue with the daughters of men were the blessed Angells vpon which occasion Pererius a learned Iesuite hath these memorable words Pudet dicere quae de optimis Scriptoribus hoc loco dicturus sum I euen blush to vtter those things which heere I am to speake of most excellent writers they being not only false but absurd and shamefull vnworthy the wit learning of so famous men as also of the puritie and holynesse of the blessed Angells yet truth inforceth me to speake partly least