the Sabaoth was admonished that in honour and reuerence to God who seeth all things he shoud forbeare that sacred day to the which aduise he thus answered Estne potens quispiam in caelo c. Is there a Lord in heauen that commandeth the Saboth day to be kept to whom when it was answered Est dominus viuus c. There is a liuing Lord which ruleth in heauen who commanded the seauenth day to be kept he replyed Et ego potens c. And I am mighty vpon earth to command them for to arme themselues and to performe the Kings busines Vpon which occasion the day of warre being begun though Nicanor had a most powerfull army furnished with all kind of munition and armour yet was he ouerthrowne by very few with the losse of thirty fiue thousand men His blasphemous tongue likewise was cut of and by small peeces cast vnto birds and his hands which he lifted vp against the TeÌ„ple were set vp in an opposite place to the Temple In the 24. of Leuiticus the Lord commanded that the sonne of an Israelite woman who had blasphemed against God should be stoned to death and euen in that place this law of stoning is established and two seueral tymes repeated in these words Qui blasphemauerit c. He that blasphemeth the name of the Lord shall bee put to death al the congregation shall stone him to death aswell the stranger as he that is borne in the land VVhen he blasphemeth the name of the Lord let him be slaine Certainly this repetition doth intimate insinuate the firme and resolute will and mind of the law giuer herein All what tyme Achior coÌ„mended the power of the God of heauen and auerred that the Iewes were secure and safe in that they worshiphed God religiously at which words Holofernes in great indignation thus answered Quoniam prophetasti c. Because thou hast prophecyed among vs to day that the people of Israel is defended by their God I will shew thee that there is no other God but Nabuchodonosor c. For which blasphemy paâ—â—d deare for his owne head was cut of by the hand of a woman and his army being driuen to flight a great part therof was put to the sword by the Iewes Antiochus for his pryde and blasphemy was stroken from God with an inuisible and incurable disease for first suddenly a violent payne of his bowels inuaded him and then quickly after he fell out of his charriot wounding himselfe daÌ„gerously lastly his body putrifying with a filthy consumption and breathing out a most loathsome smell was consumed aliue with wormes The Philistians were oppressed with most heauy afflictions from God in that they handled the Arke of the Lord vnworthily and except they had sent it backe againe within a short tyme perhaps they all had then perished but within seauen moneths they restored it with honour and reuerence vpon which their so doing the plague afore among them instantly ceased When the Bethsamites behoulded the Arke of the Lord curiously with smal reuerence contrary to the diuine precept in that behalfe expressed in the fourth booke of Numbers there were slaine of the chiefest among them seauenty men and of the common multitude fifty thousand thus did the Diuine Prouidence of God punish with death that curious and irreligious sight of theirs Balthazar King of the Chaldeans when he commaÌ„ded the holy vessels to be brought to him which were taken out of the temple of the Lord at Ierusalem and did drinke in them with his noble men and his Concubines for such his prophaning of theÌ„ did presently feele Gods iust reuenge for in the middest of the banquet and iollity with his guests it is said apparuerunt digiti c. There appeared fingers of a mans hand which wrote ouer against the candlesticke vpon the plaister of the wall of the Kings pallace And this appeared in the sight of all men and with great consternation of mind and feare to the King himselfe The words there writteÌ„ were these three Mans Thecel Phares Of which words according to the interpretation of Daniel this was the meaning Mane that is God hath numbred thy Kingdome and hath finished it Thecel thou art weighed in the ballance art found too light Phares thy Kingdome is diuided and giuen to the Medes and Persians To conclude that very night the Citty was taken and the King with infinite multitude of men with the greatest part of his nobility was â—laine Now three obseruations we collect from this one fact first that there is a certaine period of tyme giuen by God to all Kingdomes the which being once expired the Kingdomes are changed and the Souerainty of them transferred to others Secondly that the workes of euery Prince and King are to be expended and weighed and that for the most part the tyme of their gouerment is appointed by God Thirdly that the beginning of principalities and Kingdomes their destructions their continuance and translations are disposed by the Prouidence of the Almighty 3. When Heliodorus endeauoured to rob the sacred Treasury by prophaning the sanctuary of the temple the Iewes praying deuoutly to God for the preuenting hereof he was not only restrained by God of his purpose but was greatly punished with stripes for such his sacrilegious attempt and his souldiers which he brought with him to that end were possessed with a great feare and dismayednes For there appeared vnto him a horseman of a terrible aspect and rich in apparell whose horse comming violently vpon Heliodorus with his former feet did greatly hurt him then there were seene two yong men of excelleÌ„t strength and beauty who on each side inuading Heliodorus did so whip him as that he dispayred of his life But sacrifice being offered vp for his recouery he was presently cured And thus much of these examples which are taken out of the holy Scriptures for if we should insist in all other examples of this subiect which do occurre in prophane Histories and other Ecclesiasticall wryters we should find almost infinite of them for there is no Nation no Prouince no citty no village where blasphemyes sacriledges and periuries haue not very often beene most dreadfully punished by Gods owne hand In so much that the very terrour and feare of his chastisements heere in hath beene sufficient to deterre many men from the perpetrating of so heinous sinnes It may perhaps seeme strange to some that we do often read those who were contemners not only of one true and supreme diuine power but also euen of false Gods to haue been punished most strangely Answerably hereto we find that the souldiers of Zerxes who through hope of spoyle entred into the temple of the Cabiri in Thebes wherein Ceres was worshipped became al presently madd some of them casting theÌ„selues into the sea others of them hurling themselues precipitately downe from the top of high rocks as Pausanias in his Beoticiâ— relateth
and the other two only left to the sonne of Salomon with which point Salomon in his life tyme was threatned certainly The prouidence of God appeared woÌ„derfully in the execution of this diuision as is to be seene in the third book of the Kings cap. 11. and 12. 5. Ieroboam aduanced from a meane estate to the Kingdome was mainly bent to fortify settle himselfe by al meanes whatsoeuer he fearing then that if the People went yearely to Ierusalem to sacrifice in the Temple of the Lord that his Kingdome might be lost the people turning theÌ„selues to Roboam King of Iuda therefore for the better preuention hereof he caused two golden calues to be erected vp as Gods and diuulged an Edict whereby the people were commanded not to go to Ierusalem but to sacrifice to those two Idols This proceeding might perhaps seeme much conducing to the preseruation of his politicke state and yet in a mature consideration of the matter nothing could be inuented more sorting fitting to the vtter subuersion thereof for it is said in the third of the Kings cap. 13. For this cause the house of Ieroboam is ouerthrowne and blotted out of the roundnes of the earth He raigned 22. yeares not without great troubles and molestations who being dead his sonne Nadab succeeded but he scarce gouerned two yeares being depriued both of his life and Kingdome by his seruant Baasa who instantly so extinguished the race and family of Ieroboam as that there was not left one thereof And this very thing was threatned to him by the Prophet But such for the most part are the Counsels and proiects of polititians of whome this Ieroboam may serue for an example who make religion to be subiect and seruiceable to policy who imbrace that profession of faith which best sorteth eyther to the obtayning or keeping or encreasing of their States and other such humane respects for although their subtle machinations and plots seeme at the first to be specious fayre and conuenient yet in processe of tyme they commonly inuolue and intangle the Actours with great difficulties such as in the end do occasion their destruction all which proceedeth from the disposall of the diuine Prouidence which euer hath a predominancy and ouerruling ouer mens actions and determinations 6. After the death of Ieroboam and his sonne the Empyre of the Israelites was houlden by Baasa whose indiscretion and madnes was wonderfull for though he knew that Ieroboam with his whole family was vtterly extinct for committing of Idolatry notwithstanding himselfe did not forsake it wherefore the like finall destruction was denounced against him by the Prophet Ieâ—u the execution whereof was not long delayed For when he had raigned two twenty yeares as Ieroboam did that his sonne Ela succeeded him euen in the secoÌ„d yeare of Ela one of his Captaines by name Zamri did ryse vp against him who being killed Zamri inuaded the kingdome and presently by death did extirpate all the family of Baasa Some few yeares after the same fortune happened to King Achab and to his impious wife Iesabel for Achab himselfe after he had tasted of many calamities was slaine in warre against the Syrians and after his death Iehu appointed by God captaine or leader of the warre killed Ochozias the sonne of Achab and successour of the Kingdome as also all his progeny and caused Iesabel the Queen to be cast froÌ„ a height headlong downe to be deuoured of dogs Al which miseries God by his Prophets did foretell to fall vnto them by reason of their idolatry and their other sinnes 8. At the length seeing the Kings of Israel and the people would neuer cease from sinning and particulerly from worshipping of Idols notwithstanding so many comminations and threats so many admonitions and increpations and so many chastisements inflicted by God for this their offence they were in the end depriued of their Kingdome Citties houses grounds possessions and liberty themselues being carryed away into Assyria to liue in perpetuall bondage and slauery Iust after this manner the prouidence of God carryed itselfe towardes the Kinges of Iuda and that people for as often as they yielded to the committing of Idolatry they were worne out with diuers warres and calamities till they became peniteÌ„t of their former sinnes but when they worshipped God truly and religiously then they enioyed great prosperity and were honoured with many victoryes as also flowed in all opulency and wealth as it falled out in Abia Asa Iosaphaet and Ezechias For against Abia King of Iuda Ieroboam came with fourescore thousand men but Abia finding himselfe much inferiour in forces put his sole confidence in his prayers to God beseeching his help and ayde whereupon God sending a terrour into the army of Ieroboam forced it to flight the which Abia following killed fifty thousand of his men and tooke many of his citties But Asa had a farre more famous victory for Zara the Ethiopian with a huge army consisting often hundred thousand armed men made warre vpon Asa who though farre inferiour in force yet putting his trust in our Lord met him in the field and vpon his humble prayers made to him the Ethiopians were suddenly affrighted and dismayed and thereupon began to fly but Asa following them killed most of the army and returned enriched with in finite spoiles of the enemy Neither was lesse wonderfull that victory of Iosaphat who only with his prayers vertue and assured hope of Gods assistance without any weapons at all ouercame a mighty army which was gathered of three very populous nations to wit the Ammonites Moabites and the Idumeans For his small forces being drawne out against the enemy he commanded his Quiristers who did sing diuine seruice laudes to go before his souldiers singing at which sight the Enemies were by Gods speciall prouidence possessed with such a fury as that they killed one another leauing a great valew of spoyles to the Iewes To the former may worthily be adioined the victory of Ezechias who as being brought to great extremities by the Assyrians made his recourse to God by prayer who hearing him sent an Angell to assist him who in one night killed one hundred sourscore and fiue thousand Assiryans I omit the captiuity of Babilon the history of Esther the history of Iudith the history of â—obias the warres of the Machabees the besieging of the Romans and the vtter ouerthrow of the Iewes in all which the prouidence of God hath wonderfully appeared It were an infinite labour to set downe all those examples in which the Diuine Prouidence hath helped succoured and extolled the godly and vertuous and on the other side hath depressed humbled chastised punished the impious and wicked For indeed the chiefest subiect of the holy Scripture is this seeing all their narrations doe tend to this end to wit to instruct men that prosperity and aduersity do depend of the prouidence of God and that both these
seuerall fortunes are allotted vnto men according to the quality of their workes neither can any one decline auoid the power of the sayd Prouidence In which point the sacred Write of God differeth from all prophane histories for that being written by the peculiar incumbency and direction of the holy Ghost relateth humane matters as they are gouerned by diuine prouidence Whereas these other as penned by a human spirit make narration of them â—â— they proceed only from mans prudence and industry Therfore that formeâ— teacheth diuine wisedome by the which man with a godly worship of him adhereth vnto God these later humane wisdome and certaine small trifling cautions and obseruations inuented through the wit and industry of man which for the most part are but of little power yet often are accompanyed with danger and destruction Wherefore it may be iustly concluded that nothing is more agreable to the education framing of Princes then the reading of sacred and diuine histories especially of the bookes of the Kinges for there they shal be instructed that the foundation ground-worke of a kingdome and of true policy is seated in true religion and iustice without which any Christian state cannot expect any firmenes or tranquility This very point was most profitable to Charles the fift vnto whoÌ„ Adrianus his Schoolemaster did read the bookes of the Kings from whence he tooke those principles misteries and documents of gouernemet which made him not only vertuous but also a most great potent and fortunate prince Now that these bookes are to be altogether credited as being written by the concurrency and direction of the holy ghost is aboue made most cleare and euident THE 15. REASON TAKEN FROM THE secret punishing of Blasphemy Periury and Sacriledge CHAP. XVII THESE sinnes of blasphemy periury and sacriledge are directly against the reuerence of a Deity and diuine power wherefore seing it is euident from the experience and obseruation of diuers exaÌ„ples that these are more seuerely punished by Gods inuisible hand then other sinnes are we therefore may infallibly conclude that there is a Deity and a diuine Power which hath a sense and feeling of these iniuries indignities coÌ„mitted against it For if there were no diuine power then were these former actions no sinnes as it is no sinne to speake coÌ„temptuously of a chimera or imaginary thing or to sweare by it or to coÌ„culcate with disgrace to tread the signe of it vnder our feete Againe if these former things be no sinnes theÌ„ is there due to them no castigation or punishment But the contrary to this is euident by many examples Pharao the King of Egipt when he misprised God and spake of him with contempt in those words Quis est Dominus c. VVho is the Lord that I should heare his voice and let Israell goe I know not the Lord neither will I let Israel goe was for such his offence afflicted with many Calamityes in the end vtterly ouerthrowne with his whole army Sennacherib the King of the Assirians inuading Iudea with a powerfull army commanded it to be related by his captaines to Ezechias the King that in vaine he reposed his trust in any diuine power for seeing said he the Gods of other nations were not able to defend their worshippers against the puissance and might of the King of the Assyrians therefore neither could the God of Israel For which horrible blasphemy God in one night destroyed almost his whole army there being a hundred eighty fiue thousand armed men slaine by an Angell And the King himselfe after his returne into Niniuy his citty and sacrificing to his Gods who could not defend him was murthered by his owne sonnes Nabuchodonosâ—r King of Chaldaea when in his fury he cast the three children into the burning Furnace for that they refused to adore a Statua erected by him and further blasphemed against God in preferring his owne power before the power of God in these words Quis est Deus VVho is God that can take you out of my haÌ„ds did immediatly after acknowledge the contrary and confessed a Deity through the sight of that stupendious miracle by the which the children being in the middest of the flames remained vnhurt not burned But after when he had forgot the same and bare himselfe with his former elation and pryde of mind maintayning that his power and glory stood obnoxious or subiect to none he was suddenly punished by God a voyce from heauen rushing vpon him and speaking thus Tibi dicitur Nabuchodonosor rex c. O King Nabuchodonosor to thee be it spoken thy Kingdome shall departe from thee And they shall driue thee from men and thy dwelling shal be with the beasts of the field They shall make thee to eate grasse as the oxen And seauen tymes shall passe ouer thee till thou knowest that the most high â—eareth rule ouer â—he Kingdome of men and giueth it vnto whomesoeuer he will Which voyce being ended he was presently depriued of reason grew madd Whervpon being driuen from all mens society he begun to liue in the woods among beasts and during seauen yeares liued after the manner of beasts Which period of tyme being ended he was restored to his wits and senses and presently thereupon most excellently confessed a diuine power That this was to happen vnto him God foreshewed it a yeare before in a vision which he had while he dreamed which vision Daniel did interpret Agrippâ— the elder being in Cesaraea and cloathed with sumptuous apparell and sitting in a high and regall seat began to make a speach to the people but some of his flattters cryed out that it was the voice of some God and not of man which words being gratefull vnto him who could be willing to assume diuine honour to himselfe he was suddenly stroken with an Angell and so his flesh and bowels putrifying he was consumed with lice The 6 Syrians being ouercome in warre by the Israelites in certaine mountanous places ascribed their ouerthrow to the Gods of the mountaines who they sayd did fauour the Israelites Therefore they would fight with the Israelites in the vallies where they thought the God of Israel was not interessed vpon which cause God by his Prophet thus spake to the King of Israel Quia dixerunt Syri c. Because the Syrians sayd the Lord is God of the mountaines and not God of the vallies I will giue all this great multitude in thy hand and you shall know that I am the Lord. And thereupon both their armyes ioyning battel after the Israelites though but few in number killed in one day a hundred thousand footmen And there remained in a neere place twenty seauen thousand Syrians who flying into the citty were killed with the fall of the citty wals doubtlesly this was a manifest reuenge and punishment of the former blasphemy Nicanor being leader of the army of Demetrius the King intending to inuade the Iewes vpon
pag. 368. 21. The 20. Reason pag. 375. 22. The 21. Reason pag. 377. 23. The 22. and last Reason pag. 382. 24. The Arguments obiected against the Immortality of the soule their solutions or Answers pag. 388. 25. Of the Punishments of the life to come out of holy Scripture pag. 413. 26. The Conclusion pag. 441. THE PREFACE of the Authour IN this Treatise following we vndertake to discusse two questions The first is touching a diuine power to wit whether there be any diuine power or God who with his prouidence sterneth and gouerneth mans affaires and demandeth an account of his actions after this life The other concerneth the Soule of man that is whether it be immortall or perisheth is vtterly extinguished with the body Poynts worthy to be disputed of most claborately succinctly since of all things whatsoeuer which become the obiect of our vnderstanding these are most necessary to be knowne And touching the first supposing that there were no God of whoÌ„ this whole Vniuerse and all negotiations of man were to be gouerned but that all things either by a certaine force of nature or casuall concourse of causes had their euents then should we be freed of great feare for the things to come and might securely and without all impunity do whatsoeuer were best pleasing to our owne dispositions For then no man were obliged to yield an account after the death of the body for things done in his life time no man for his sinnes should hereafter be punished neither should any reward attend the faithfull and veriuous Finally neither of what comportment carriage and conuersation a man is should it be after the dissolution of the body from the soule either preiudiciall or beneficiall vnto him Since sinne then should be nothing but a certaine aery imaginary and a false conceit of a law violated a diuine power offeÌ„ded But now once acknowledging that there is a God through whose prouidence and prescience all things are guided and measured then it ineuitably followeth that we ought greatly to feare and reuerence him and be most cautelous and wary that we do not infringe his lawes saÌ„ctions Since it is most certaine that he will exact an account after this life and will inflict due punishments vpon sinners For it is a point principally iucumbent and belonging to a gouernour to giue a iust retaliation and retribution to men recompensing their enormities and vyces with punishments and their vertues with honours and rewards All kinds of Gouerments aswell of the worser sort whether they be Tyrannicall Oligarchicall and Democratical as of the better as Monarchicall Aristocratical or Political or any other kind of Regiment compounded of these do vnanimously confirme warrant this assertion For it is most euident that all these haue euer set downe rewards and punishments grounding themselues vpon these as vpon certaine foundations without the which they cannot in any sort subsist or continue Therefore admitting that there ought to be proposed both rewards and châ—â—tisâ—enâ—s thereby to debar men from vice incyte them to vertue It also followeth that this diuine power is mightily to be feared of al meÌ„ least they do â—â—â—urre his 〈◊〉 least they purchasâ— to themselues his iust reuenge For no man is able to resist him no man of power to auoyde his power to be short no man there is which liueth not within the bouÌ„dâ— oâ— his dominatioÌ„ Wherefore euery one is chiefly to be most circumspect that he doth not deny the existence being of this power and that he seeke not to beprâ—ue it of prouidence in the disposall of the world and of all things comprehended therein except it euidently aforehand can be euicted by conuincing solid reasons that no such Diuinity or Power there is but that the being thereof is suggested supposed out of a humane conceit only for Policy sake for in the intertaining a rash conceit herof a man exposeth himselfe to the perpetrating of the greatest offence that can be imagined since graÌ„ting the being of such a Deity the denyers therof stand culpable of a most heinous blasphemy and of spirituall treason against so great a Matesty for as that subiect extremly wrongeth his King whoÌ„ he denyeth to be King or his kingdome to be subiect vnto him though this his denyall be grounded vpon some outward shewes of probability Euen so who auerreth the not being of a supreme power by the which the world and the things therin are ruled committeth a most heinous cryme against God and resteth guilty of the highest disloyalty against so powerfull a Deity though otherwise he may seeme to shadow such his blasphemy vnder the tecture of some weake feeble reasoÌ„s Which point being so what then remaineth for such a man to expect then a most heauy reuenge to be inflicted vpon him for his dentall of so soueraigne and so supreme a Power Now then from this it appeareth how absolutly necessary to man is the indubious and certaine confession and acknowledgment of the being of a God And indeed the knowledge of the condition and nature of mans soule is not much lesse to be searched after for if it could be proued that the Soule of man were mortall as the soule in beasts is theÌ„ should we not need to stand in feare of what hereafter might fall vpon vs but we might securely lead a carcles pleasurable life best â—orâ—ing to our owne desires and sensuality Now if the contrary hereto shal be demonstrated to be most true as infallibly it will theÌ„ haue we reason to be mâ—st anxious fearfull and sollicitous least by our wicked life and Conuersation our soule after death may iâ—curre most dreadfull and eternall torments Of both these points I discourse in this treatise to wit in the first booke of the Being of a God a supreme diuine power In the second of the Soules Immortality The contemplation of both which is most gratfull pleasing and comfortable For the presence of a Deity his prouidence wonderfully shâ—neth both in the whole fabrick of the world and in the creatures contained therein as also in the most wise disposall and gouernment of the same things The Immortality of the soule is made demonstrable by force of many irrefragable and conuincing arguments Both these shal be disputed off with as much breuiâ—y and perspicuity as possible I can omitting diuers curious and sublâ—me points which might otherwise serue to enâ—aÌ„gle the Reader and to diuert his iudgment from the principall scope intended by me since my desire herein iâ— that what is here vndertaken may not be performed out of any idle ostentation and vanity but only for the spirituall fruite and benefit of the studious Reader SYR WALTER RAVVLEIGH HIS GHOST Of the being of a Diuine power or God and of his Prouidence LIB I. IN the first place here I will recall to light the names of such of the ancient Authours who haue denyed a Deity or a Diuine power
voyces of Men and the penury that Man is ordinarily borne vnto may be no smal inducements if they be rightly considered to proue the care of the diuine Prouidence And touching the first The diuersity of faces is so multiplicious and almost so infinit in Man as it affordeth no final argumeÌ„t therof for without this variety neither could iustice be obserued neither could any forme of a common wealth consist For suppose Men to be in countenance alyke as sheepe crowes sparrowes and many other liuing Creatures of the same nature are then most ineuitable perturbation and tumults among Men would ensue for neither could maryed Men discerne their owne wyues froÌ„ other women neither the Parents their children neither the creditours their debtours the friends their enemies nor the magistrate the delinquents nor the subiects their Princes and therfore each Common wealth would be extremely inâ—ested with adulteries incests frauds proditions murthers and all other wickednes whatsoeuer since such lewd miscariages might then be perpetrated with all impunity freedome from punishment for euery one might through a resemblance of face giue himself for whom he would neither could the mistaking be easily discouered This poynt is most euident to any that seriously weigheth the same and diuers examples of those men do witnes no lesse who cofyding resting vpon likenes of face and fauour haue attempted to inuade other mens beds patrimonies kingdomes sometime with good euent at other tymes in vayne but euer with great trouble and tumults Therefore it is euident that the difference of faces is most necessary that the lawes of iustice and of the Commonwealth may not be transgressed and peace and tranquility obserued If it be here replyed that this difference of faces commeth only by chance casually and not from any Prouidence so disposing the same I answere that it is absurd to affirme that to haue its euent by chance and fortune which preuayleth so much in preuenting of iniures in coÌ„seruing of iustice among Men since otherwise it would follow that all iustice and true policy which is found among Men should be grounded only vpon chance and that fortune should be the foundation of all Commonwealthes Furthermore what proceedeth from chance is not perpetuall but rarely hapneth and is not found in all but in few only as Aristotle and other Philosophers do teach As for example that a man is borne with fiue fingers caÌ„not be said to come by chaÌ„ce but it may be so said of him who is borne with six fingers And answerably hereto we fynd that difference of countenances faces is not a thing strange and rare but very ordinary and common which almost alwaies and in all places is incident to Men. Therefore it is not a thing to be ascribed to chance but to Prouidence which hath ordained the same the better to preserue iustice and ciuill life betweene Men which without this variety of faces could most hardly be obserued But on the other part if the nature of Man and the propagation of him were so disposed that Men should bee commonly borne lyke in faces and that no dissimilitude should be betweene them theÌ„ might this diuersity of faces well be attributed to chance but the contrary we see falleth out for dissimilitude and vnliknes is ordinary and likenes and resemblance of faces but rare Therefore that Men are like is to be imputed to chance that they are vnlike to Prouidence And here I vnderstaÌ„d by the word Chance a rare and extraordinary concourse of causes which notwithstanding is gouerned by the mighty haÌ„d of Gods prouidence for in respect of his prouidence which incompasseth all things within the largenes of it owne Orbes nothing can be said to be casuall but only in regard of secondary causes whose knowledge and power of working is limited In irrationable Creatures there is for the most part so great a parity and likenes of the indiuidua and particulers of one kynd as that with difficulty any difference can be obserued For seing it importeth not much whether they be like or vnlike nature followeth that which is more easy and therefore maketh them like so as to the eye there appeareth no markable notorious differeÌ„ce or vnlikenes for it is more facile and better sorting to the course of nature that bodyes which internally are of one and the same nature and substance should also be indued with the same externall qualities theÌ„ with diuers and different And when occasion requires that among these creatures one should be knowne from another as in sheepe goates horses c. it is an easy matter to set on them a marke for their better distinguishing Neither among Men is there only this variety of faces for their better discerning of one from another but also of voyces so as there is no lesse difference among them in sound of voyce then in Countenance For seing a precise and distinct knowledge necessarily conduceth to the preseruing of iustice therefore the diuyne Prouidence hath so disposed that there should be a disparity vnlikenes not only in faces but also in voyces that so by a double sense to wit by sight hearing as by a double witnes one man should be made knowne from another For if but one of these disparities were then perhaps some mistaking might be but where both of them do ioyntly concurre and meet it is almost impossible that men heerein should be in both deceaued Only difference of Countenances were not sufficient because matters are often menaged in darknes as also some mens eye sights are so weake and imperfect as that they cannot exactly discerne the lineaments and portrature of the face besides among some men though but seldome there is a great resemblance of visages so as in distinguishing of them the eye may be deceaued And therefore this want is heere fully supplied with the like disparity of mens voyces to the end that such meÌ„ which could not be knowne one froÌ„ another by their faces might neuertheles be easily distinguished by the sound of their tongues But to proceed further in this generall subiect it is euident that the consideratioÌ„ of Pouerty wherwith the world laboureth affordeth a strong argument of a diuyne Prouidence Since Pouerty is that which preserueth all entercourse among Men as furnishing man withal ornaments and delicacyes of this life as on the contrary side affluence and abundance of riches leadeth man to all dissolution and tutpitude of life For suppose that all things which are in any sort necessary to mans life were fully and promiscuously giuen to al men without any labour and industry on their parts then it is cleare that two mayne inconueniences would instantly follow to wit an ouerthrow and decay of all artes and all other splendour now appearing in Mans life and an vtter deprauation and corruption of manners integrity of conuersation For granting the former position no man would learne any mechanicall arts or learning would practice them
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
Ieroboam incensed frankinsence to the Idols a certaine Prophet thus exclaymed forth Altare Altare c. O Altar Altar thus â—â—â—th the lord behold a child shal be borne vnto the house of Dauid Iosias by name vpon thee shal â—e sacrifice the Priests of the high places that burnt â—â—â—â—nse vpon thee and they shall burne bones vpon thee All which things were accomplished â—â—ter as appeareth out of the fourth of the Kings c. 23. 〈◊〉 â—ome 3â—â— yeares after for as Iosephus wryteth in the tenth booke of his Antiquities c. â— so many yeares passed betwene that prediction and the accomplishment of â— In the 45. chapter of Isay the kingdome of Cyrus who was to be bâ—â—ne some two hundred yeares after is prophesyed his name being expresly set downe as also his power warres victories spoyles riches and his beneficence towards the Iewes are in sinuated which very place of Scripture when the Iewes had shewed to Cyrus he wonderfully admyred the diuination of the Prophet and being incensed with the desire of performing such things as he had there read conferred great benefits vpon the Iewes as Iosephus recordeth in his eleuenth booke of Antiquities c. 1. I omit innumerable other prophesyes which are to be found of Isay In Daniel we fynd many stupendious predictions and interpretations of most difficult things In the second chapter wheras a certaine strange dreame was shewed to the King of the Chaldeans and the King forgetting the same Daniel distinctly opened the vision to him to wit that there appeared to the King in his sleepe a great terrible statua or Image whose head was made of gold his breast and armes of siluer his belly and thighes of brasse his legs of Iron ending in â—eet which were partly of clay and partly of iron Furthermore he told the King that he saw a stone cut out of a mountaine without hands and that it did strike the statua vpon the feete which being broken and shiuered asunder the statua fell downe and was turned into dust and that the stoâ—e â—â—d increase into a great mountaine which filled the whole earth This being thus expressed Daniel further gauâ—â—he interpretation thereof to wit that by the statua were figured foure Monarchies of the which the first was theÌ„ in being the other three should succeed one after other in their due reuolution of tymes For the head of gold did signify the Empyre of the Chaldeans which theÌ„ was most ample opulent and rich The breast of siluer designed the monarchy of the Persians and the Medes which succeeded the former consisting of two kingdomes as of two legs The belly and thighes of brasse did specify the monarchy of the Grecians the legs of Iron did prefigure the most powerfull monarcy of the Romanes diuided into the Empire of the East and the west The feete being made partly of clay and partly of Iron did signify the monarchy of the Romanes to be partly strong and partly weake The stone cut out of the mountaine without the help of handes did demonstrate Christ our Lord who without any endeauour of man was borne of the most holy pure and immaculate Virgin and proceeded from the progâ—ny of Abraham who increased into a great mountaine in that his kingdome was to replenish possesse the whole earth who in the end of the world was to destroy all other kingdomes himselfe only possessing an eternall kingdome Now in shewing and interpreting of this dreame the power wisedome and prouidence of God so clearly shyned that the proud King prostrated himselfe vpon his face before Daniel his seruant and worshipped him and openly confessed the maiesty power of God The foresaid foure Monarchyes which were to succeed in order and the conditions states and proprieties of euery one of them were fore shewed to Daniel by another wonderful vision in the seauenth Chapter vnder the forme and shew of foure beasts then after was signifyed to him the kingdome of the Saints which after all the kingdomes of the world were extinguished should continue and florish eternally For thus doth the Angell interprete this vision vnto Daniel He quatuor beâ—â—iae c. These foure great beasts are foure Kingdomes which shall arise ou of the earth and they shall take the kingdom of the Saints of the most highest and they shall possesse the kingdome for euer euen for euer and euer that is for all eternity And now seing we haue obserued by experience all those things to be accomplished concerning the foure Monarchyes which were shewed to Daniel in the former vision we therefore ought to assure our selues and not to fluctuate in any vncertainty of beliefe but such things as there were prophesyed to him of the kingdome of the Saints shal also be fulfilled in their due tyme. Againe in the eight Chapter as yet the monarchy of the Chaldeans florishing that other monarchyes should succed to the former was also foreshewed to the said Daniel to wit the monarchy of the Medes and PersiaÌ„s vnder the forme of a Râ—m with two hornes the monarchy of the Grecians also of a gâ—aâ— with one horne as also was foreshewed the manner how the first Monarch was to be destroyed by this other and that this after the first king thereof should be deuided among foure kings out of the posterity of which kings one shall come to wit Antiochus Epiphanes who from a small state becoming great shall after persecute and afflict the Iewes shall profane the sanctuary shal take away the daily sacrifice and shall force al vnto Idolatry for the space of 23000. dayes which is for six yeares three moneths and twenty dayes who in the end without any machination or endeauour of Man shall euen by Gods reuenge only be extinguished All which particulers to be fulfilled in the persecutioÌ„ of Antiochus is euideÌ„t euen out of the bookes of the Machabees at least 400 and eight yeares after this prediction of Daniel as Iosephus Antiquit. c. 11. relateth who in his â—â— booke c. 8. further sheweth that this prophecy of Daniel touching the King of the Grecians ouerthrowing the Empire of the Persians was related by the Prophets to Alexander then beâ—â—g in Ierusalem and that Alexander reioyced much therat as interpreting this was to be performed by himselfe to wit that he was that Grecian King as indeed he was who should arryue to the Empyre of the Persians In the eleuenth chapter of Daniel many things are in like sort prophesyed first the progresse and good successe of the Persian Empire Secondly the expedition of Xeâ—xeâ— against the Grecians Thirdly that the empyre of Alexander the great should succed the Persian empyre fourthly the diuision of the Grecian Empyre into foure kingdomes Fiftly that most bloudly warres should fal out betwene two successours of Alexander to wit betwene the kings of Syria and Egipt during which violent conflict Iâ—â—â—a as being seated betwene them both should be most miserably afflicted Moreouer in the foresaid chapter are foreshewed the
rebuked by a Prophet because they being so often deliuered out of the handes of their enemies by God and hauing receaued so many benefits from his diuine bounty did neuertheles so often depart from his seruice and worship But when they were most importunate and instant with God in their prayers for their deliuery he raysed Gedeon to whome an Angell was sent in mans forme encouraging him to so great a worke who when he was assured by pregnant signes from heauen of the victory he alone with three hundred vnarmed men furnished only with a trumpet and a vessell of earth containing in it a firebrand vndertooke so great an enterprise These sounding the trumpet in three places of the army there instantly did ryse so great a tumult amoÌ„g the enemies as that they being stroken with a sudden fury partly by killing one another with their owne swords and partly by being slaine in the pursuit there were dead of them more then a hundred thousand Gedeon being dead they relapsed againe to Idolatry for which cause our Lord deliuered theÌ„ to the power of the Philistians and the Ammonites from whose hands they receaued great afflictioÌ„s and pressures during the tyme of eighteene yeares they returning againe to our Lord asking pardon of him obtained for their captaine Iephte who being prouided of an army fought with the enemies and got at one tyme twenty of the Ammonites citties restoring the Israelites to their former liberty Scarcely had fiue and twenty yeares passed from the death of Iepthe but the Israelites returned againe to their old vomit by abandoning of God of whose benefites they had before so often tasted plunging themselues a new into Idolatry the chiefe cause of all their miseries and therfore they were made againe subiect vnder the yoke of the Philistians during the space of forty yeares but in the end God being moued with mercy sent them Sampson whose strength of body was such seconded with the peculiar force of God as nothing was able to withstand him for he toare a sunder with his handes a Lyon that came fiercely vpon him and carryed vpon his shoulders the gate doores of the citty Gaza within which being besieged by his enemyes he was shut in like sort he being vnarmed inuaded the whole army of many armed souldiers oÌ„ly with the Iaw bone of an Asse wherewith he killed a thousand droue the rest into flight Againe he ouer threw the house of Dagon two of the chiefe pillars therof being shaken downe by the strength of his arme many thousandes of the PhilistiaÌ„s who were present being killed with the fall Which afflictions gaue to the Israelites some breathing tyme of ease and rest but they againe enioying a long peace and increasing the mount of their former sinnes with the accesse of more they were once more cast into the handes of Philistians by whome there were slaine 34. thousand Israelites besides the Arke was taken the keepers of it to wit Ophni Phinees two principall Priests were killed as God foreâ—ould by Samuel that the same should come to passe This calamity happened in the fortith yeare of Heli. Yet heere were the Israelites though ouercome so punished as that the Philistians though conquerours were afflicted with farre more grieuous miseries for when they offered the Arke of God to their Idol as a spoyle to to the Victour God in reuénge of so great an indignity punished them seueral waies for the Idol did not only fall twice downe before the Arke the head and handes of it being maymed and broken but also the bodies of the Philistians throughout all the citties were stroken with a most loathsome disease to wit their hindermost intestine or gut became putrifyed stood farre out so as innumerable dyed thereof Besides al their fruite of the earth their yeares prouision aforehand were eaten consumed with abundance of myce comming out of the fieldes and villages Doubtlesly these tribulations were farre more heauy then if they had beene brought vnder the yoake of the Israelites Therefore the Philistians were in the end enforced to confesse the power of God of Israel and honourably to send backe the Arke with all its dowryes and guifts euen by those men who were witnesses of the calamities inflicted by God vpon them All this is at large set downe in the bookes of the Iudges 1. Sixthly those thinges are to be taken in our consideration which chanced to the Israelits being vnder the gouerment of the Kinges First Saul after a wonderfull manner and by the speciall fauour of God to wit by diuine election and also by lot was aduanced to the kingdome who when he would not obey Gods commandments was with all his posterity depriued by God of all regall authority and in the end his army being vanquished and the kingdome transferred vpon Dauid himself with his eldest sonne was slaine in the warre 2. Dauid although a great worshipper of God had his sinnes to wit the one of his adultery and the other of his homicide most seuerely punished of God euen after his repentance for his Sonne to his great griefe was depriued of life and the fairest of his daughters was violated and defaced with an infamous incest by his eldest son and the sayd sonne was afterwardes treacherously slaine by his owne brother and Dauid himselfe was contumeâ—â—ously cast out of the Kingdome by his owne sonne and his wiues were constuprated abused by his sonne All which aduersities that they should fall to him in punishment of his adultery homicide were foretold by Nathan the Prophet 3. Againe when Dauid sinned through elation pride of mind in numbring the people God in punishment there of by his Prophet Gad sent to him gaue him choyce of one of these three chastisements to wit whether his kingdome should be afflicted with famine for seauen yeares or himselfe should be ouercome by his enemies for three moneths or should be infected with pestilence for three dayes Wherupon Dauid seing himselfe brought into these straights thus answered Coarctor nimis c. I am straitned ouermuch but it is better that I fall into the hands of God for many are his mercyes then iuto the hands of men And answerably hereto he made choyce of pestilence with the which being suddenly sent from God there dyed seauenty thousand men in three dayes but after sacrifice being offered vp for the appeasing of Gods iustice the plague instantly ceased 4. Salomon succeeded Dauid who being indued from God with a greater measure of wisdome then any other man and enioying more riches honour glory and a longer peace then any of the former Kings of that people at length being giuen ouer to the loue of women was so absorpt with the pleasure of them as that for their sakes he was content to worship Idols In reueÌ„ge of which so great an offence God presently after his death diuided shared his Kingdome ten trybes wherof were transferred vpon Ierobam
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
heere speake of Mercy Iustice For what mercy is it that man should liue so short a tyme and lead his corporall life afflicted with so many miseries without any expectation of happines for the time to come Or what pleasure can this life afford which is mixed with such store of worme wood as that to a prudent man it seemeth most bitter except the sweetnes of a future expectancy doth teÌ„per it Or what equity iustice is it that good men should be oppressed afflicted murthered by the wicked without any reuenge or recompensation of so great and insufferable wrongs that there should be no rewards proposed for piety iustice vertue nor punishments for wickednesse and in iustice that the wicked should abound withal the goods of this life as riches honours pleasures and domination or rule the godly pious should liue plunged into all afflictions and calamities Who considering these things will not repute them rather signes of cruelty and iniustice then of mercy and iustice And that the diuine power is a fauourer of the wicked and an enemy to the vertuous if there be not after this life a iust compensation retaliation made to both these kinds of men And hence it is that the Heathens who thought litle of any retribution after this life did often accuse the Gods of cruelty iniustice Of which point many examples are extant in Homer Euripides Athanâ—us and others Yea such a cogitation will enter into the minds of some Christians whiles they do not cast their eye of things to come after this life And certainly if nothing were to chance to the soule after its separation froÌ„ the body it were not an easy matter to vindicate and free God from the aspersion and note of cruelty iniustice as aboue is shewed out of Chrysostome For who would esteeme that King to be iust benigne who should suffer in his Kingdome so great a coÌ„fusion as that no reward should be proposed for vertue nor punishment for most facinorous crimes but that the wicked should perpetrate any mischiefes though neuer so heinous without any feare of law or feeling of any due punishment or castigation But now acknowledging the soules immortality all the former inconueniences do cease and all secret murmuring and complaints against God are silent For this foresaid confusion lasteth only for a small time which being once passed shall heereafter be corrected in an eternall order for to euery one after this life shal be allotted his place state and degree and there shal be a iust retribution for all actions whatsoeuer there no euil shall remaine vnreuenged nor good irremunerated and vnrewarded For as a skilful painter is not ignorant in what place he is to put each particular colour as black white the rest so God knoweth where to range euery one in this whole Vniuerse be he vertuous or wicked And as from that fitting distribution of colours riseth the beauty of the picture euen so from this disposall of Soules the splendour of the Vniuerse proceedeth which Vniuerse is as it were a certaine portrature of Gods diuinity wonderfully exhibiting to vs his power wisdome goodnesse Prouidence mercy and iustice Therefore there is no true reason why the iust should complaine of the Prouidence of God for their suffering of calamities in this life since the pressures and afflictions heere are but short and but small in a generous mind but the the fruite there of most great magnificent eternall It being true which the Apostle saith then whome no man perhaps in this world hath suffered more Momentaneum leue c. Our affliction which is but for a moment worketh in vs a â—arre more excellent and eternall weight of glory Now that ought not to be accounted grieuous which is recompensed with so great inestimable a reward Besides Tribulations are of force to fyle away the rust of the soule and to cause an abstertion and washing away of its dayly spots for no man in this world is so pure but some small blemishes are dayly contracted in his soule which by meanes of affliction are obliterated remooued In like sort there is no cause why the vertuous should stomacke the prosperity of the wicked since this is short momentary and mixed with much bitternes is hereafter to be attended with euerlasting complaint and lamentation There is no man which will enuy a draught of wyne to be giuen to a thiefe or the enioying of solace for some few houres which is already condemned to the wheele and death And the Prophet saith Noli aemulari c. Fret not thy selfe because of the wicked men neyther be enuious for the euill doers c. for they shall wither â—â— the greene hearbe In like sort the wiseman thus teacheth Stuppa collecta c. The CongregatioÌ„ of the wicked is like tow wrapped togeather their end is like a flame of fire to destroy them The haruest will come when all sinners like hurtful hearbs or chaffe shal be gathered togeather and cast into the fire as our Lord himselfe hath taught in that wonderfull parable of his in Matth. cap. 13. THE XX. REASON CHAP. XXI IT is so prouided by nature that who haue committed grieuous sinnes do suffer a secret sting and touch of Conscience with the which they are sometimes so tormented as that they depriue themselues of their owne liues For their conscience doth dayly accuse condemne them pronounce theÌ„ worthy of punishment cause them euer to stand in feare as if some dreadfull euil were hanging ouer their heads From hence it proceedeth that these men that they may the more diuert their myndes from these thoughts and free themselues of all such trouble giue themselues ouer to all sports recreations bankettings and to other externall societyes thus auoyding their inward accuser and torturer for nothing is more displeasing to them then to be solitary and alone and to enter into any secret discourse with their owne soules Now this horrour of mynd pricke of conscience is a presage of a future iudgment and reuenge which expecteth the soules of the wicked after this life Their sinnes offences are as it were seedes of eminent punishments therefore this their trouble of mynd ryseth euen by an instinct of nature from the remembrance of their owne sinnes But now we are not to thinke that the presages and foretellings of nature are but idle and needlesse instincts for if nothing were to be feared after the bodyes death and that no euill were to ensue thereupon then should in vaine this instinct be implanted in mans soule and in vayne should an euil conscience proiect forecast any such dreadfull and dyrefull matters In like sort a conscience priuy to it selfe of its wel doing bringeth great solace to the mynd and therefore Tully saith Magna est vis conscientiae c. The force of conscience both in the good and in the bad is great that they